Bibliotheca Polyglotta

vimalakīrtinirdeśa

佛說維摩詰經卷上

維摩詰所説經

說無垢稱經

rgya gar skad du | ārya bi ma la kīr ti nir de śa nāma ma hā yā na sū tra | bod skad du ’phags pa dri med grags pas bstan pa źes bya ba theg pa chen po’i mdo |

The Teaching of Vimalakīrti

The Sūtra of Vimalakīrti Spoken by the Buddha: Volume One

namaḥ sarvabuddhabodhisatvebhyaḥ ||

維摩詰所說不思議法門之稱, 一名佛法普入道門三昧經, 吳月氏優婆塞支謙譯

一名不可思議解脱4上卷, 姚秦三藏鳩摩羅什譯,

卷第一, 大唐三藏法師玄奘奉詔譯

saṅs rgyas daṅ | byaṅ chub sems dpa’ daṅ | ’phags pa ñan thos daṅ | raṅ saṅs rgyas ’das pa daṅ | da ltar gyi daṅ | ma byon pa thams cad la phyag ’tshal lo ||

Homage to all the Buddhas, Bodhisattvas, Āryaśrāvakas and Pratyekabuddhas, past, present and to come!

佛國品第一

序品第一

Chapter One: The Purification of the Buddha-Fields

§1 evaṃ mayā śrutam ekasmin samaye bhagavān vaiśālyāṃ viharati sma | āmrapālīvane mahatā bhikṣusaṃghena sārdham aṣṭābhir bhikṣusahasraiḥ

聞如是一時佛遊於維耶離奈氏樹園與大比丘眾俱比丘八千

如是我聞一時佛毘耶離菴羅樹園與大比丘眾八千人俱

如是我聞一時薄伽梵住廣嚴城菴羅衛林與大苾芻眾八千人俱

| ’di skad bdag gis thos pa dus gcig na | bcom ldan ’das yaṅs pa’i groṅ khyer na a mra sruṅ ba’i tshal na | dge sloṅ brgyad stoṅ gi dge sloṅ gi dge ’dun chen po daṅ thabs gcig tu bźugs te |

Thus have I heard. At one time the Blessed One was in the town of Vaiśālī, in the Āmrapālī grove, with a large troop of monks, eightthousand monks.

§2 sarvair arhadbhiḥ kṣīṇāśravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovasiparamapāramiprāptair

All these monks were holy men, free from impurities without passions come to great strength their minds delivered and their wisdom equally delivered; of noble birth and resembling great elephants; they had fulfilled their duty done what they had to do laid down their burden achieved their aim completely destroyed the shackles of existence; their minds were delivered by perfect knowledge; they had obtained the supreme perfection of being complete masters of their thoughts.

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§3 dvātriṃśatā ca bodhisatvasahasrair abhijñātābhijñātaiḥ sarvair mahābhijñāparikarmaniryātaiḥ buddhādhiṣṭhānādhiṣṭhitaiḥ saddharmanagarapālaiḥ saddharmaparigrāhakair mahāsiṃhanādanādibhiḥ daśadigvighuṣṭaśabdaiḥ sarvasatvānadhyeṣitakalyāṇamitraiḥ triratnavaṃśānupacchetṛbhiḥ nihatamārapratyarthikaiḥ sarvaparapravādyanabhibhūtaiḥ smṛtisamādhidhāraṇīsaṃpannaiḥ sarvanivaraṇaparyutthānavigataiḥ anāvaraṇavimokṣapratiṣṭhitaiḥ anācchedyapratibhānaiḥ dānadamaniyamasaṃyamaśīlakṣāntivīryadhyānaprajñopāyaniryātaiḥ | anupalaṃbhānutpattikadharmakṣāntisamanvāgataiḥ avaivarttikadharmacakrapravarttakaiḥ | alakṣaṇamudrāmudritaiḥ sarvasatvendriyajñānakuśalaiḥ sarvaparṣadanabhibhūtavaiśāradyavikrāmibhiḥ mahāpuṇyajñānasaṃbhāropacitaiḥ lakṣaṇānuvyañjanasamalaṃkṛtakāyaiḥ paramarūpadhāribhiḥ apagatabhūṣaṇaiḥ meruśikharābhyudgatayaśaḥkīrttisamudgataiḥ dṛḍavajrādhyāśayābhedyabuddhadharmaprasādapratilabdhaiḥ dharmaratnavikaraṇāmṛtajalasaṃpravarṣakaiḥ sarvasatvarutaravitasvarāṅgaghoṣaviśuddhasvaraiḥ | gaṃbhīradharmapratītyāvatārāntānantadṛṣṭivāsanānusandhisamucchinnaiḥ vigatabhayasiṃhopamanādibhiḥ tulyātulyātulyasamatikrāntaiḥ dharmaratnaprajñāsamudānītamahāsārthavāhaiḥ rijusūkṣmamṛdudurdṛśaduranubodhasarvadharmakuśalaiḥ | āgatisatvāśayamatim anupraviṣṭajñānaviṣayibhiḥ asamasamabuddhajñānābhiṣekābhiṣiktaiḥ daśabalavaiśāradyāveṇikabuddhadharmādhyāśayagataiḥ sarvāpāyadurgativinipātotkṣiptaparikhaiḥ saṃcintyabhavagatyupapattisaṃdarśayitṛbhiḥ mahāvaidyarājaiḥ sarvasatvavinayavidhijñaiḥ yathārhadharmabhaiṣajyaprayogaprayuktaiḥ anantaguṇākarasamanvāgataiḥ anantabuddhakṣetraguṇavyūhasamalaṃkṛtaiḥ amoghaśravaṇadarśanaiḥ amoghapadavikramair | aparimitakalpakoṭīniyutaśatasahasraguṇaparikīrttanāparyantaguṇaughaiḥ |

菩薩三萬二千皆神通菩薩一切大聖能隨俗化佛所住者皆已得住為法城塹護持正法為師子吼十方聞聲眾人不請祐而安之興隆三寶能使不絕皆已降棄魔行仇怨一切所化莫不信解其念及定總持諸寶悉成其所皆度死地脫無罣礙不失辯才布施調意自損戒忍精進一心智慧善權已下得無所著不起法忍阿惟越致法輪已轉隨眾人相為現慧德在諸眾為正導以無畏而不動已成福祐慧之分部已得相好能自嚴飾色像第一捨世間財志行高妙名稱普至有金剛志得佛聖性以法感人為雨甘露曉眾言音所說如流其聲清淨入微妙法見生死本眾厄已斷度諸恐畏為師子吼不以多言其講說法乃如雷震無有量已過量以道寶之智導為大師以知足之行現遠佛聲及法功德博入諸道順化眾生說無比正佛之智慧以十力無畏佛十八法往度惡道諸墮塹者其生五道為大醫王以慧以善救眾生病應病與藥令得服行無量善事皆悉得無量佛國皆嚴淨無量佛慧皆修學明智之講皆聽聞明者之跡皆履行慧之德本隨次興深法之要皆已入三昧無量能悉成佛力無畏一切具足

菩薩三萬二千眾所知識大智本行皆悉成就諸佛威神之所建立為護法城受持正法能師子吼名聞十方眾人不請友而安之紹隆三寶能使不絕降伏魔怨制諸外道念定總持悉已清淨永離蓋纏心常安住無礙解脫念定總持辯才不斷布施持戒忍辱精進禪定智慧及方便力無不具足逮無所得不起法忍已能隨順轉不退輪善解法相知眾生根蓋諸大眾得無所畏功德智慧以修其心相好嚴身色像第一捨諸世間所有飾好名稱高遠踰於須彌深信堅固猶若金剛法寶普照而雨甘露於眾言音微妙第一深入緣起斷諸邪見有無二邊無復餘習演法無畏猶師子吼其所講說乃如雷震無有量已過量集眾法寶如海導師了達諸法深妙之義善知眾生往來所趣及心所行近無等等佛自在慧十力無畏十八不共關閉一切諸惡趣門而生五道以現其身為大醫王善療眾病應病與藥令得服行無量功德皆成就無量佛土皆嚴淨其見聞者無不蒙益諸有所作亦不唐捐如是一切功德皆悉具足

菩薩摩訶薩三萬二千皆為一切眾望所識大神通業修已成辦諸佛威德常所加持善護法城能攝正法為大師子吼聲敷演美音遐振周遍十方為諸眾生不請善友紹三寶種能使不絕降伏魔怨制諸外道念定總持無不圓滿永離一切障及蓋纏建立無障解脫智門逮得一切無斷殊勝念慧等持陀羅尼辯皆獲第一布施調伏寂靜尸羅安忍正勤靜慮般若方便善巧妙願力智波羅蜜多成無所得不起法忍已能隨轉不退法輪咸得無相妙印所印善知有情諸根勝劣一切大眾所不能伏而能調御得無所畏已積無盡福智資糧相好嚴身色像第一捨諸世間所有飾好名稱高遠踰於帝釋意樂堅固猶若金剛於諸佛法得不壞信流於眾言音微妙第一於深法義廣大緣起已斷二邊見習相續演法無畏猶師子吼其所講說乃如雷震不可稱量過稱量境集法寶慧為大導師正直審諦柔和微密妙達諸法難見難知甚深實義隨入一切有趣無趣意樂所歸獲無等等佛智灌頂近力無畏不共佛法已除所有怖畏惡趣復超一切險穢深坑永棄緣起金剛刀仗常思示現諸有趣生為大醫王善知方術應病與藥愈疾施安無量功德皆成就無量佛土皆嚴淨其見聞者無不蒙益諸有所作亦不唐捐設經無量百千俱胝那庾多劫讚其功德亦不能盡

Also to be found there were thirty-two thousand Bodhisattvas bodhisattvas who are great beings; universally known; devoted to the exercise of the great super-knowledges; upheld by the supernatural action of the Buddhas; guardians of the town of the Law; roaring the lion’s roar in response to the cry echoing in the ten regions; having become, without being asked the good friends of all beings; refraining from interrupting the lineage of the triple jewel; vanquishers of Māra and adversaries; victoriously resisting all opponents; gifted with awareness, intelligence, knowledge, concentration, magical formulae and eloquence; based on the liberations without obstacle gifted with indestructible eloquence complying with the perfections of giving, morality, patience, vigour, concentration, wisdom, skillful means, vows, power and knowledge; convinced of the ungraspability of all dharmas; turning the irreversible wheel of the Law; marked with the seal of signlessness; skilled in knowing the faculties of all beings; braving all the assemblies and appearing there without fear; accumulating great stores of merit and knowledge; their bodies adorned with all the primary and secondary marks; beautiful but without adornments; raised on high in glory and renown like the highest peak of śumeru; filled with high resolve, as firm as a diamond; having in the Buddha, the Law and the community the faith of understanding; emitting the ray of the jewel of the Law and causing to rain down a shower of ambrosia; gifted with excellent and pure clarity of speech; penetrating the dependent co-production in its deep meaning; having interrupted the course of the pervasion left by false views concerning the finite and the infinite; fearlessly giving the lion’s roar: causing the thunder of the great Law to reverberate; absolutely unequalled and immeasurable; great leaders of caravans obtaining the jewels of the Law, that is, stores of merit and knowledge; versed in the principle of the Law which is correct, calm, subtle, sweet, difficult to see and difficult to know; penetrating the comings and goings of beings and their intentions; anointed with the unction of the knowledge of the unequalled Buddhas; approaching through their high resolve, the ten powers, the convictions and the exclusive attributes of the Buddhas; crossing the fearful ditch of bad destinies; rejecting the diamond weapon of the dependent co-production and voluntarily assuming rebirth in the paths of existence; great healing kings skilled in the treatment of beings to be disciplined knowledgeable of all the diseases of the passions which affect beings, and correctly administering the medicine of the Law; having at their disposal an immense mine of virtues and adorning, with the unfolding of these virtues, innumerable Buddhafields; propitious to see and hear and unstoppable in their tasks. Even if one were to devote innumerable hundreds of thousands of koṭinayuta of kalpas in praising their virtues, one could not exhaust the flood of their virtues.

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其名曰正觀菩薩見正邪菩薩定化王菩薩法自在菩薩法造菩薩光造菩薩光淨菩薩大淨菩薩寶積菩薩辯積菩薩寶掌菩薩寶印手菩薩常舉手菩薩常下手菩薩常慘菩薩常笑菩薩喜根菩薩喜王菩薩正願至菩薩虛空藏菩薩寶甚持菩薩寶首菩薩寶池菩薩寶水菩薩水光菩薩捨無業菩薩智積菩薩燈王菩薩制魔菩薩明施菩薩造化菩薩上審菩薩相積嚴菩薩師子雷音菩薩石磨王菩薩眾香手菩薩眾手菩薩常應菩薩不置遠菩薩善意諫菩薩蓮華淨菩薩闚音菩薩大勢至菩薩梵水菩薩寶幢菩薩勝邪菩薩嚴土菩薩金結菩薩珠結菩薩慈氏菩薩濡首菩薩其三萬二千菩薩皆如此上首者也

其名曰等觀菩薩不等觀菩薩等不等觀菩薩定自在王菩薩法自在王菩薩法相菩薩光相菩薩光嚴菩薩大嚴菩薩寶積菩薩辯積菩薩寶手菩薩寶印手菩薩常舉手菩薩常下手菩薩常慘菩薩喜根菩薩喜王菩薩辯音菩薩虛空藏菩薩執寶炬菩薩寶勇菩薩寶見菩薩帝網菩薩明網菩薩無緣觀菩薩慧積菩薩寶勝菩薩天王菩薩壞魔菩薩電德菩薩自在王菩薩功德相嚴菩薩師子吼菩薩雷音菩薩山相擊音菩薩香象菩薩白香象菩薩常精進菩薩不休息菩薩妙生菩薩華嚴菩薩觀世音菩薩得大勢菩薩梵網菩薩寶杖菩薩無勝菩薩嚴土菩薩金髻菩薩珠髻菩薩彌勒菩薩文殊師利法王子菩薩如是等三萬二千人

其名曰等觀菩薩不等觀菩薩等不等觀菩薩定神變王菩薩法自在菩薩法幢菩薩光幢菩薩光嚴菩薩大嚴菩薩寶峰菩薩辯峰菩薩寶手菩薩寶印手菩薩常舉手菩薩常下手菩薩常延頸菩薩常喜根菩薩常喜王菩薩無屈辯菩薩虛空藏菩薩執寶炬菩薩寶吉祥菩薩寶施菩薩帝網菩薩光網菩薩無障靜慮菩薩慧峰菩薩天王菩薩壞魔菩薩電天菩薩現神變王菩薩峰相等嚴菩薩師子吼菩薩雲雷音菩薩山相擊王菩薩香象菩薩大香象菩薩常精進菩薩不捨善軛菩薩妙慧菩薩妙生菩薩蓮花勝藏菩薩三摩地王菩薩蓮花嚴菩薩觀自在菩薩得大勢菩薩梵網菩薩寶杖菩薩無勝菩薩勝魔菩薩嚴土菩薩珠寶蓋菩薩金髻菩薩珠髻菩薩慈氐菩薩妙吉祥菩薩如是等上首菩薩摩訶薩三萬二千

| byaṅ chub sems dpa’ mñam par lta ba źes bya daṅ | | mñam mi mñam lta ba daṅ | | tiṅ ṅe ’dzin rnam par sprul pa’i rgyal po daṅ | chos kyi dbaṅ phyug daṅ | chos kyi tog daṅ | ’od kyi tog daṅ | ’od bkod pa daṅ | rin po che bkod pa daṅ bkod pa chen po daṅ rin po che brtsegs pa daṅ | spobs pa brtsegs pa daṅ | lag na rin po che daṅ | lag na phyag rgya rin po che daṅ | rtag tu lag bteg daṅ | rtag tu lag brkyaṅ daṅ | rtag tu gduṅ daṅ | rtag tu dga’ dgod dbaṅ po daṅ | mchog tu dga’ ba’i rgyal po daṅ | lha’i rgyal po daṅ | smon lam la ñugs pas phyin pa daṅ | so so yaṅ dag par rig pa rab tu sgrub pa thob daṅ | nam mkha’i mdzod daṅ | rin chen sgron ma ’dzin daṅ | rin chen dpa’ daṅ | rin chen dpal daṅ | rin chen dga’ ba daṅ | mig ’phrul can daṅ | dra ba can gyi ’od daṅ | dmigs pa med pa’i bsam gtan daṅ | śes rab brtsegs daṅ | rin chen gtoṅ daṅ | bdud ’joms daṅ | glog gi lha daṅ | rnam par ’phrul pa’i rgyal po daṅ | mtshan brtsegs yaṅ dag ’das daṅ | seṅ ge’i ṅa ro mṅon par bsgrags pa’i dbyaṅ daṅ | ri’i rtse mo kun tu ’joms pa’i rgyal po daṅ | spos kyi glaṅ po che daṅ | spos kyi bal glaṅ glaṅ po che daṅ | rtag tu ’bad daṅ | brtson pa mi ’dor ba daṅ | rab kyi blo gros daṅ | mdzes par skyes daṅ | pad mo’i dpal gyi sñiṅ po daṅ | pad mo bkod pa daṅ | spyan ras gzigs kyi dbaṅ phyug daṅ | mthu chen thob daṅ | tshaṅs pa’i dra ba can daṅ | rin chen gdan dkar can daṅ | bdud las rgyal daṅ | ñiṅ sñoms rgyan daṅ | | nor bu rin chen gdugs daṅ | gtsug na gser daṅ | gtsug na nor bu daṅ | byams pa daṅ | ’jam dpal gźon nur gyur pa daṅ | de dag la sogs pa byaṅ chub sems dpa’ sum khri ñis stoṅ ṅo ||

There were particularly the Bodhisattvas:

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§5 daśabhiś ca brahmasahasrair jaḍibrahmapramukhaiḥ, anekāc caturmahādvīpakāl lokadhātor abhyāgatair bhagavato darśanāyai vandanāyai paryupāsanāyai dharmaśravaṇāya ca | te tatraiva parṣadi saṃnipatitāḥ | dvādaśa ca śakrasahasrāṇy anyānyebhyaś caturmahādvīpakebhyo ’bhyāgatāni tatraiva parṣadi saṃnipatitāny abhūvan | tathānye ’pi maheśākhyamaheśākhyāḥ śakrabrahmalokapāladevanāgayakṣagandharvāsuragaruḍakinnaramahoragās tatraiva parṣadi saṃnipatitā abhūvan saṃniṣaṇṇāḥ | tathā catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikāś copasaṃkrāntā abhūvan |

復有萬婆羅門皆如編髮等從四方境界來詣佛所而聽法一切諸天各與其眾俱來會聚此彼天帝萬二千釋從四方來與他大尊神妙之天及諸龍神揵沓和阿須倫迦留羅甄陀羅摩目*侯勒等并其眾皆來會諸比丘比丘尼優婆塞優婆夷并其眾會坐

復有萬梵天王尸棄等從餘四天下來復有萬梵天王尸棄等從餘四天下來詣佛所而聽法復有萬二千天帝亦從餘四天下來在會坐并餘大威力諸天龍神夜叉乾闥婆阿脩羅迦樓羅緊那羅摩目*侯羅伽等悉來會坐諸比丘比丘尼優婆塞優婆夷俱來會坐

復有萬梵持髻梵王而為上首從本無憂四大洲界為欲瞻禮供養世尊及聽法故來在會坐復有萬二千天帝各從餘方四大洲界亦為瞻禮供養世尊及聽法故來在會坐并餘大威力諸天龍藥叉健達縛阿素洛揭路荼緊捺洛莫呼洛伽釋梵護世等悉來會坐及諸四眾苾芻苾芻尼鄔波索迦．鄔波斯迦俱來會坐

gliṅ chen po bźi pa’i ’jig rten gyi khams mya ṅan med pa nas tshaṅs pa ral pa can la sogs pa tshaṅs pa khri bcom ldan ’das la lta ba daṅ | phyag ’tshal ba daṅ | bsñen bkur bya ba daṅ | chos mñan pa’i phyir lhags pa de dag kyaṅ ’khor de ñid du ’dus so; gliṅ chen po bźi pa so so nas kyaṅ brgya byin khri ñis stoṅ lhags te | de dag kyaṅ ’khor de ñid du ’dus so || gliṅ chen po bźi pa so so nas kyaṅ brgya byin khri ñis stoṅ lhags te | de dag kyaṅ ’khor de ñid du ’dus so || de bźin du | gźan yaṅ | dbaṅ che ba dbaṅ che bar grags pa’i tshaṅs pa daṅ | brgya byin daṅ | ’jig rten skyoṅ daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri ṣa daṅ | lha ma yin daṅ| nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen po rnams kyaṅ ’khor de ñid du ’dus par gyur to || de bźin du ’khor bźi po dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma rnams kyaṅ der lhags so;

Ten thousand brahmās, Brahmā Śikhin at their head, come from the Aśoka universe of four continents to see, revere, serve the Blessed One and hear the Law from his lips, were present in this assembly. Twelve thousand śakras from various universes of four continents were also present in this assembly. Equally, other very powerful divine beings, brahmās, śakras, lokapālas, devas, nāgas, yakśas, gandharvas, asuras, garuḍas, kiṃnaras, and mahogaras were present in this assembly. finally, the fourfold community, monks, nuns, laymen and laytsomen, were there also.

. . . .

§6 tatra bhagavān anekaśatasahasrayā parṣadā parivṛtaḥ puraskṛto dharman deśayati sma sumerur iva parvatarājaḥ sāgaramadhyād abhyudgataḥ sarvaparṣadam abhibhūya bhāsate tapati virocate śrīgarbhe siṃhāsane niṣaṇṇaḥ

彼時佛與若干百千之眾眷屬圍遶而為說經其從須彌方外來者四面雲集一切眾會皆坐自然師子之座

彼時佛與無量百千之眾恭敬圍繞而為說法譬如須彌山王顯于大海安處眾寶師子之座蔽於一切諸來大眾

爾時世尊無量百千諸來大眾恭敬圍繞而為說法譬如大寶妙高山王處于大海巍然迥出踞大師子勝藏之座顯耀威光蔽諸大眾

de nas bcom ldan ’das dpal gyi sñiṅ po’i seṅ ge’i khri la bźugs te | ’khor brgya stoṅ du mas yoṅs su bskor ciṅ mdun gyis bltas nas chos ston to || rgya mtsho’i naṅ nas ri’i rgyal po ri rab mṅon par ’phags pa bźin du ’khor thams cad zil gyis mnan te lham me lhan ne lhaṅ ṅer || dpal gyi sñiṅ po’i seṅ ge’i khri la bźugs so ||

Then the Blessed One, seated on a majestic throne, surrounded and revered by several hundreds of thousands of those present, expounded the Law. Dominating all the assemblies, like Sumeru the king of the mountains rising from the oceans, the Blessed One was shining, gleaming and resplendent, seated as he was on his majestic throne.

. .

§7 atha ratnākaro bodhisatvo licchavikumāraḥ sārddhaṃ panñcamātrair licchavikurumāraśataiḥ saptaratnamayāni cchatrāṇi gṛhītvā vaiśālyāṃ mahānagaryāṃ niṣkramya yenāmrapālīvanaṃ yena ca bhagavāṃs tenopasaṃkrāmad upasaṃkrāmya bhagavataḥ pādau śirasā vanditvā bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya yathā parigṛheītais tai cchatrair bhagavantam abhicchādayati sma | abhicchādyaikānte sthito bhūt |

於是維耶離國有長者子名羅鄰那竭漢言曰寶事與五百長者子俱皆有決於無上正真之道持七寶蓋來詣佛所持七寶蓋來詣佛所稽首佛足以其寶蓋共覆佛上

爾時毘耶離城有長者子名曰寶積與五百長者子俱持七寶蓋來詣佛所頭面禮足各以其蓋共供養佛

時廣嚴城有一菩薩離呫毘種名曰寶性與離呫毘五百童子各持一蓋七寶莊嚴往菴羅林詣如來所各以其蓋奉上世尊奉已頂禮世尊雙足右繞七匝卻住一面

de nas byaṅ chub sems dpa’ li tsa bī gźon nu dkon mchog ’byuṅ gnas li tsa bī gźon nu lṅa brgya tsam daṅ | rin po che sna bdun gyi gdugs thogs nas yaṅs pa’i groṅ khyer chen po nas byuṅ ste | aa mra sruṅ ba’i tshal ga la ba daṅ | bcom ldan ’das ga la ba der doṅ ste lhags nas bcom ldan ’das kyi źabs la mgo pos phyag btsal te | bcom ldan ’das la lan bdun bskor ba byas nas | rin po che’i gdugs ji lta bu thogs pa de dag gis bcom ldan ’das la mṅon par bskyabs te | mṅon par bskyabs nas phyogs gcig tu ’khod do ||

Then the Licchavi Bodhisattva Ratnākara and five hundred young Licchavis, each holding a parasol formed of seven jewels, left the town of Vaiśālī and went to the Āmrapālī grove, approaching the Blessed One; having reached him, after having saluted the feet of the Blessed One with their heads and after having circled round him seven times, they each offered him their parasols and, having made this offering, stood to one side.

. .

§8 samanantaraniḥsṛṣṭāni ca tāni ratnacchatrāṇy atha tāvad eva buddhānubhāvenaikaṃ mahāratnacchatraṃ saṃsthitaṃ | tena ca mahāratnacchatreṇāyaṃ trisāhasramahāsāhasro lokadhātuḥ sarvaḥ saṃcchāditaḥ saṃdṛśyate sma yathāsmiṃs trisāhasramahāsāhasre lokadhātāv āyāmavistāraḥ sa tasmin mahāratnacchatre saṃdṛśyate sma | ye ceha trisāhasramahāsāhasre lokadhātau sumeravo mahāparvatarājā himavanmucilindamahāmucilindagandhamādanaratnaparvatā vā cakravāḍamahācakravāḍā te pi sarve tasminn evaikamahāratnacchatre saṃdṛśyante sma || ye pīha trisāhasramahāsāhasre lokadhātau mahāsamudrā vā sarastaḍāgāni vā nadīkunadyaḥ śravantyo vā pravahanti tā api sarvās tasminn evaikamahāratnacchatre saṃdṛśyante sma yāny apīha trisāhasramahāsāhasre lokadhatau sūryācandramasāṃ vimānāni tārārūpāṇi vā devabhavanāni vā | nāgabhavanāni vā | yakṣabhavanāni vā | gandharvāsuragaruḍakinnaramahoragabhavanāni vā | cāturmahārājabhavanāni vā grāmanagaranigamarāṣṭrarājadhānyo vā tāny api sarvāṇi tasminn evaikamahāratnacchatre saṃdṛśyante sma | yāpi ca daśadiśi loke buddhānām bhagavatāṃ dharmadeśanā pravarttate | sāpi tasmād evaikamahāratnacchatrān niśarantī śrūyate sma ||

佛之威神令一寶蓋覆此三千大千佛國於是世界諸來大眾皆見寶蓋覆此三千世界諸須彌目鄰大目鄰山雪山寶山黑山鐵圍山大鐵圍山悉現於寶蓋中此三千世界大海江河川流泉源及上日月星辰天宮龍宮諸尊神宮悉現於寶蓋中十方諸佛佛國嚴淨及十方佛在所說法皆現於寶蓋中悉遙見聞

佛之威神令諸寶蓋合成一蓋遍覆三千大千世界而此世界廣長之相悉於中現又此三千大千世界諸須彌山雪山目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山鐵圍山大鐵圍山大海江河川流泉源及日月星辰天宮龍宮諸尊神宮并諸國邑王都聚落又十方諸佛諸佛說法亦現於寶蓋中

佛之威神令諸寶蓋合成一蓋遍覆三千大千世界而此世界廣長之相悉於中現又此三千大千世界所有大寶妙高山王一切雪山目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山輪圍山大輪圍山大海江河陂泉池沼及百拘胝四大洲渚日月星辰天宮龍宮諸尊神宮如是皆現此寶蓋中又十方界諸佛如來所說正法皆如響應於此蓋內無不見聞

rin po che’i gdugs de dag phul ma thag tu de’i mod la saṅs rgyas kyi mthus rin po che’i gdugs de dag gcig tu gyur te | rin po che’i gdugs des stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad khebs par snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi chu źeṅ de dag kyaṅ rin po che’i gdugs chen po de ñid kyi naṅ na snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na ri’i rgyal po ri rab gaṅ dag yod pa rnams daṅ | gaṅs ri daṅ | ri btaṅ bźuṅ daṅ | ri btaṅ || bźuṅ chen po daṅ | spos kyi ṅad ldan daṅ | rin po che’i ri daṅ | ri nag po daṅ | khor yug daṅ | khor yug chen po daṅ | de dag thams cad kyaṅ rin po che’i gdugs chen po de ñid kyi naṅ na snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na rgya mtsho chen po gaṅ dag yod pa rnams daṅ | mtsho daṅ | mtshe’u daṅ | rdziṅ daṅ | ’bab chu daṅ | chu bran daṅ | lu ma ’bab pa de dag thams cad kyaṅ rin po che’i gdugs chen po de ñid kyi naṅ na snaṅ ṅo || stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na ñi ma daṅ | źla ba’i gźal med khaṅ daṅ | skar ma’i gṣugs daṅ| lha’i gnas daṅ | klu’i gnas daṅ | gnod sbyin daṅ | dri ṣa daṅ| lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po’i gnas rnams daṅ | rgyal po chen po bźi’i gnas daṅ| groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor ji sñed yod pa de dag thams cad kyaṅ rin po che’i gdugs chen po gcig po de ñid kyi naṅ na snaṅ ṅo || phyogs bcu’i ’jig rten na saṅs rgyas bcom ldan ’das rnams kyi chos ston pa gaṅ ’byuṅ ba | de’aṅ rin po che’i gdugs chen po gcig po de las ’byuṅ ba’i sgrar grag go ||

As soon as these precious parasols had been set down suddenly by the power of the Buddha, they joined together into one single precious parasol and that one single precious parasol covered all that trichiliomegachiliocosm. The surface of the trichiliomegachiliocosm appeared on the inside itself of that great precious parasol. Thus there could be seen on the inside of that great precious parasol all that the trichiliomegachiliocosm contained: Sumeru the king of mountains, Himadri, Mucilinda, Maḥamucilinda, Gandhamādana, Ratnaparvata, Kālaparvata, Cakravāḍa and Mahācakravāḍa; the great oceans, tsater-courses, lakes, ponds, rivers, streams and springs; then, in infinite quantities, the suns, moons and stars, the dwellings of the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, as well as the dwellings of the caturmahārājas; finally, the villages, towns, boroughs, provinces, kingdoms, capitals and all the surrounding territories. And the instruction in the Law expounded in the world of ten regions by the Blessed Lord Buddhas could be heard in its entirety, as if their voices came from that one single great precious parasol.

. . . . . . .

§9 tatra sā sarvā parṣat, āścaryaprāptā bhagavato ’ntikād idam evaṃrūpaṃ mahāprātihāryaṃ dṛṣṭvā tuṣṭodagrāttamanāḥ pramuditā prītisaumanasyajātā tathāgataṃ namasyantī sthitānimiṣaṃ prekṣamāṇāḥ ||

一切魔眾得未曾有禮佛而立國界若干莫不目見

爾時一切大眾睹佛神力歎未曾有合掌禮佛瞻仰尊顏目不暫捨

時諸大眾睹佛神力歡喜踊躍歎未曾有合掌禮佛瞻仰尊顏目不暫捨默然而住

de nas bcom ldan ’das las de lta bu’i cho ’phrul chen po ’di mthoṅ nas thams cad daṅ ldan pa’i ’khor de ṅo mtshar du gyur te | tshim źiṅ mgu nas yi raṅs te | rab tu dga’ źiṅ dga’ ba daṅ | yid bde ba skyes nas de bźin gśegs pa la phyag btsal te | mig mi ’dzum par lta źiṅ ’khod do ||

Then the whole assembly, having seen this great wonder accomplished by the Blessed One, was astonished; satisfied, delighted, transported, joyful, filled with happiness and pleasure, all paid homage to the Tathāgata, and stood to one side, watching him fixedly.

.

§10 atha khalu ratnākaro licchavikumāro bhagavato ’ntikād idam evaṃrūpaṃ mahāprātihāryaṃ dṛṣṭvaikāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantaṃ gāthābhir abhyaṣṭāvit :

童子寶事即於佛前以偈讚曰

於是長者子寶積即於佛前以偈頌曰

爾時寶性即於佛前右膝著地合掌恭敬以妙伽他而讚佛曰

de nas lid tsa bī gźon nu dkon mchog ’byuṅ gnas kyis bcom ldan ’das las de lta bu’i cho ’phrul chen po ’di mthoṅ nas pus mo g-yas pa’i lha ṅa sa la btsugs te | bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas bcom ldan ’das la tshigs su bcad pa ’di dag gis mṅon par bstod do ||

The the young Licchavi Ratnākara, having seen the great wonder accomplished by the Blessed One, Placed his right knee on the ground, raised his joined hands to the Blessed One and, having payed homage to him, praised him with the following stanzas:

.

śubhaśuddhakamalavarapatraviśālanetra śuddhāśayā śamathapāramitāgraprāpta |
śubhakarmasaṃcaya viśālaguṇāpameya vandāmi tvāṃ śramaṇaśāntipathapraṇetum || 1 || paśyātha ṛddhi puruṣarṣabhanāyakasya saṃdṛśyate sugatakṣetravaraprakāśaḥ |
amṛtaṃgamā ca varadharmakathā udārā sā sarva śrūyati ito gaganatalātaḥ || 2 || dharmeṇa te jitam idaṃ varadharmarājyaṃ dharmaṃ dhanaṃ ca dadase jagato jitāre |
dharmaprabhedakuśalaṃ paramārthadarśin dharmeśvaraṃ śirasi vandami dharmarājam || 3 || na ca nāma asti na ca nāsti giraṃ prabhāṣi hetuṃ pratītya imi saṃbhavi sarvadharmāḥ |
naivātra ātmana ca kāraku vedako vā na ca karmu naśyati śubhaṃ aśubhaṃ ca kiṃcit || 4 || māras tvayāstu vijitas sabalo munīndraḥ prāptā śivā amṛtaśāntavarāgrabodhiḥ |
yasminn avedita na cittamanaḥpracārā sarvakutīrthikagaṇāś ca na yānti gāham || 5 || cakraṃ ca te triparivarti bahuprakāraṃ prāvartitaṃ praśamanaṃ prakṛtīviśuddham |
pratyakṣa devamanujādbhutadharmarājā ratnāni trīṇi upadarśita tatra kāle || 6 || ye tubhya dharmaratanena vinīta samyak teṣām akalpana punaḥ satate praśāntā |
vaidyottamaṃ maraṇajātijarāntakāriṃ śirasā nato ’smi guṇasāgaram aprameyam || 7 || satkārasatkṛta na vedhasi merukalpa duḥśīlaśīlavati tulyagatādhimaitrī |
gaganaprakāśamanase samatāvihārī ko nāma satvaratane ’smi na kuryu pūjām || 8 || samāgatā te janatā mahāmune mudhaṃ udīkṣanti prasannamānasā |
sarve ca paśyanti jinaṃ purastāj jinasya āveṇikabuddhalakṣaṇam || 9 || ekāṃ ca vācaṃ bhagavān pramuñcase nānārutaṃ ca pariṣad vijānati |
yathāsvakaṃ cārtha vijānate jano jinasya āveṇikabuddhalakṣaṇam || 10 || ekāya vācāya udīritāya vāsesi eke apare nividyasi |
ākāṅkṣatāṃ kāṅkṣa śamesi nāyako jinasya āveṇikabuddhalakṣaṇam || 11 || vandāmi tvāṃ daśabala satyavikramaṃ vandāmi tvām abhayagataṃ viśāradam |
dharmeṣu āveṇikaniścayaṃ gataṃ vandāmi tvāṃ sarvajagatpraṇāyakam || 12 || vandāmi saṃyojanabandhanacchidaṃ vandāmi tvāṃ pāragataṃ sthale sthitam |
vandāmi khinnasya janasya tārakaṃ vandāmi saṃsāragatāv aniśritam || 13 || satvair samādhānagataṃ gatīgataṃ gatīṣu sarvāsu vimuktamānasam |
jaleruhaṃ vā salile na lipyase niṣevitā te munipadma śūnyatā || 14 || vibhāvitā sarvanimitta sarvaśo na te kahiṃcit praṇidhāna vidyate |
acintyaṃ buddhamahānubhāvaṃ vande ’ham ākāśasamaṃ aniśritam || 15 ||

清淨金華眼明好淨教滅意度無極
淨除欲疑稱無量願禮沙門寂然迹既見大聖三界將現我佛國特清明
說最法言決眾疑虛空神天得聞聽經道講授諸法王以法布施解說人
法鼓導善現上義稽首法王此極尊說名不有亦不無以因緣故諸法生
非我不造彼不知如佛清淨無惡形始在佛樹力降魔得甘露滅覺道成
以無心意而現行一切異學伏其名三轉法輪於大千受者修正質行清
天人得見從解法為現三寶於世間佛所說法開化人終已無求常寂然
上智愍度老死畏當禮法海德無邊供養事者如須彌無誡與誡等以慈
所演如空念普行孰聞佛名不敬承今奉能仁此慈蓋於中現我三千世
諸天龍神所居宮犍沓和等及閱叉以知世間諸所有十力哀現是變化
眾覩希有皆歎佛稽首極尊大智現

目淨脩廣如青蓮心淨已度諸禪定
久積淨業稱無量導眾以寂故稽首既見大聖以神變普現十方無量土
其中諸佛演說法於是一切悉見聞法王法力超群生常以法財施一切
能善分別諸法相於第一義而不動
已於諸法得自在是故稽首此法王說法不有亦不無以因緣故諸法生
無我無造無受者善惡之業亦不亡始在佛樹力降魔得甘露滅覺道成
已無心意無受行而悉摧伏諸外道三轉法輪於大千其輪本來常清淨
天人得道此為證三寶於是現世間以斯妙法濟群生一受不退常寂然
度老病死大醫王當禮法海德無邊毀譽不動如須彌於善不善等以慈
心行平等如虛空孰聞人寶不敬承今奉世尊此微蓋於中現我三千界
諸天龍神所居宮乾闥婆等及夜叉悉見世間諸所有十力哀現是化變
眾覩希有皆歎佛今我稽首三界尊大聖法王眾所歸淨心觀佛靡不欣
各見世尊在其前斯則神力不共法佛以一音演說法眾生隨類各得解
皆謂世尊同其語斯則神力不共
法佛以一音演說法眾生各各隨所解
普得受行獲其利斯則神力不共法佛以一音演說法或有恐畏或歡喜
或生厭離或斷疑斯則神力不共法稽首十力大精進稽首已得無所畏
稽首住於不共法稽首一切大導師稽首能斷眾結縛稽首已到於彼岸
稽首能度諸世間稽首永離生死道悉知眾生來去相善於諸法得解脫
不著世間如蓮華常善入於空寂行達諸法相無罣礙稽首如空無所依

目淨脩廣妙端嚴皎如青紺蓮花葉
已證第一淨意樂勝奢摩陀到彼岸
久積無邊清淨業獲得廣大勝名聞
故我稽首大沙門開導希夷寂路者既見大聖以神變普現十方無量土
其中諸佛演說法於是一切悉見聞法王法力超群生常以法財施一切
能善分別諸法相觀第一義摧怨敵
已於諸法得自在是故稽首此法王說法不有亦不無一切皆得因緣立
無我無造無受者善惡之業亦不亡始在佛樹降魔力得甘露滅勝菩提
此中非心意受行外道群邪所不測三轉法輪於大千其輪能寂本性寂
希有法智天人證三寶於是現世間以斯妙法濟群生無思無怖常安寂
度生老死大醫王稽首無邊功德海八法不動如山王於善不善俱慈愍
心行如空平等住孰不承敬此能仁以斯微蓋奉世尊於中普現三千界
諸天龍神宮殿等故禮智見功德身十力神變示世間一切皆如光影等
眾覩驚歎未曾有故禮十力大智見眾會瞻仰大牟尼靡不心生清淨信
各見世尊在其前斯則如來不共相佛以一音演說法眾生隨類各得解
皆謂世尊同其語斯則如來不共相
佛以一音演說法眾生各各隨所解
普得受行獲其利斯則如來不共相佛以一音演說法或有恐畏或歡喜
或生厭離或斷疑斯則如來不共相稽首十力諦勇猛稽首已得無怖畏
稽首至定不共法稽首一切大導師稽首能斷眾結縛稽首已住於彼岸
稽首普濟苦群生稽首不依生死趣已到有情平等趣善於諸趣心解脫
牟尼如是善修空猶如蓮花不著水一切相遣無所遣一切願滿無所願
大威神力不思議稽首如空無所住

| gtsaṅ źiṅ mdzes pa pad ma’i ’dab ltar yaṅs pa’i spyan || dgoṅs pa dag ciṅ źi gnas pha rol phyin mchog brñes |
| dge ba’i las bsags yon tan rgya mtsho dpag mi laṅ || dge spyoṅ źi ba’i lam brten khyod la phyag ’tshal lo | | skyes bu khyu mchog ’dren pa’i rdzu ’phrul khyod gzigs śig || bde bar gśegs pa’i źiṅ mchog rab gsal kun kyaṅ gda’ |
| khyod kyi ches kyi bka’ mchid rgya che ’chi med ’gro || de dag thams cad nam mkha’ ’di yi dkyil na gda’ | | khyod kyi chos kyi rgyal srid mchog ’di chos kyi rgyal || rgyal bas ’gro ba rnams la chos kyi nor kyaṅ stsal |
| chos rnams rab tu ’byed mkhas don dam ston mdzad pa || chos kyi dbaṅ phyug chos rgyal khyod la mgos phyag ’tshal | | mchis pa ma lags pa daṅ ma mchis ma lags daṅ || chos ’di thams cad rgyu las brten nas ’byuṅ ba daṅ |
| ’di la bdag med tshor ba po daṅ byed med ciṅ || dge sdig las ci’aṅ chud mi za źes gsuṅ gis ston | | thub dbaṅ khyod kyis bdud dpuṅ stobs can rab btul nas || byaṅ chub mchog rab źi ba mi ’chi bde ba brñes |
| de la tshor med sems daṅ yid kyi rgyu ba med || mu stegs ṅan pa’i tshogs rnams kun gyis de mi rtogs | | rmad byuṅ chos kyi rgyal po lha mi mṅon sum du || lan gsum bzlas pa chos kyi ’khor lo rnam maṅ po |
| śin tu źi ba raṅ bźin rnam dag rab tu bskor || de tshe dkon mchog gsum po dag kyaṅ ñe bar bstan | | khyod kyis dkon mchog chos kyis legs par gaṅ btul ba || de dag rtog pa ma mchis rtag par rab tu źi |
| khyod ni skye rga na ’chi mthar ’byin sman pa’i mchog || yon tan rgya mtsho dpag mi laṅ la mgos phyag ’tshal | | bsti staṅ legs par bgyis pas mi bskyod ri rab bźin || tshul khrims ldan daṅ tshul khrims ’chal la mtshuṅs par byams |
| mñam pa ñid la bźugs śiṅ thugs kyaṅ nam mkha’ bźin || sems can dkon mchog ’di la su źig mchod mi bgyid | | thub pa chen po ’khor rnams ’dus pa ’di dag ni || khyod kyi źal du rab tu dad pa’i yid kyis lta |
| thams cad kyis kyaṅ rgyal ba raṅ gi mdun gnas mthoṅ || de ni rgyal ba’i ma ’dres saṅs rgyas mtshan lags so | | bcom ldan ’das kyi gsuṅ gcig rab tu phyuṅ ba yaṅ || ’khor rnams kyis ni gsuṅ la tha dad rnam par rig |
| ’gro ba dag gis raṅ gi don bźin rnam rig pa || de ni rgyal ba’i ma ’dres saṅs rgyas mtshan lags so | | gsuṅ gcig rab tu bsgrags pa mdzad pa de yis ni || kha cig bag chags bsgos śiṅ kha cig rtogs par byas |
| som ñi ’tshal ba ’dren pas rab tu źi mdzad de || de ni rgyal ba’i ma ’dres saṅs rgyas mtshan lags so | | stobs bcu ’dren pa’i rtsal mṅa’ khyod la phyag ’tshal lo || ’jigs pa mi mṅa’ ’jigs bral khyod la phyag ’tshal lo |
| ma ’dres pa yi chos rnams ṅes par rab rtogs pa || ’gro ba thams cad ’dren pa khyod la phyag ’tshal lo | | kun tu sbyor ba’i bciṅs pa gcod la phyag ’tshal lo || pha rol phyin nas skam la bźugs la phyag ’tshal lo |
| dub pa’i ’gro ba sgrol ba khyod la phyag ’tshal lo || ’khor ba’i ’gro bar mi gnas pa la phyag ’tshal lo | | sems can rnams daṅ ’gro bar bźugs śiṅ kun ’grogs kyaṅ || ’gro ba thams cad las ni rnam par grol ba’i thugs |
| pad ma dag ni chu skyes chu yis yoṅs mi gos || thub pa’i pad mas stoṅ pa ñid ni ṅes par bsgoms | | mtshan ma thams cad rnam pa kun tu rab tu gsal || khyod ni ci la’aṅ smon par mdzad pa yod mi mṅa’ |
| saṅs rgyas dag gi mthu chen bsam gyis mi khyab ste || nam mkha’ lta bur mi gnas pa la bdag phyag ’tshal |

Pure and beautiful as a lotus leaf; pure are your intentions; you have reached the other shore of tranquility; you have accumulated good actions and conquered a great sea of virtues. Holy One, you lead to the path of peace, all homage to you! Bull-like man, Leader, we see your wonder. The fields of the Sugatas are illumined with a brilliant light, and their instructions in the Law, greatly developed and leading to immoratllity, can be hard throughout the reaches of space. King of Law you reign through the Law over all beings, you lavish on them the riches of the Law. Skillful analyst of dharmas, Instructor in the Good Law, Sovereign of the Law, King of the Law, all homage to you! Neither being nor not-being, all dharmas are born dependent on causes; there is in them no self, no sensing subject, no activator; but good or bad, no action withers; such is your teaching. Great Ascetic, you have overcome Māra and his hordes; you have conquered supreme enlightenment, peace, immortality, happiness. But unaware, deprived of thought and attention, the hordes of the sectaries do not understand it. Wondrous Kin of the Law, in the presence of gods and men, you turn the wheel of the Law which has a threefoild revolution and twelwe aspects; it is calmed and naturally pure. From then on, the three jewels are revealed. Those who are well-disciplined by your precious Law are unruffled and always calm. You are the great Healer who puts an end to birth, olda age and death. You have conquered a great sea of virtues, all homage to you! Before homages and good deeds, you reamain as immovalble as Sumeru; towards beings moral or immoral, you are equally beneficent; penetrating the samness of all things, your mind is like space. Jewel among beings, who would not honour you? Under this llittle parasol offered to the Blessed One, there appear the trichiliocosm and the dwelling of the Devas and the Nāgas; thus it is that we salute his knowledge and vision and the assemblage of his virtues. With this wonder the being with ten powers reveals the worlds to us; and all are like plays of light. Being cry out in wonder. This is why we salute the beng with ten powers, gifted with knowledge and vision. Great Ascetic, the assemblies united here in your presence contemplate you full of faith. Each one sees the Victorious One facing him; this is an exclusive attribute of the Victorious One. The blessed one expresses himself in a single sound and beings, each according to his category, grasp its meaning; this is an exclusive attribute of the Victorious One. The Buddha expounds the Law in a single sound and to some this brings fear, to some joy; to others, repulsion; and to yet others, the suppression of their doubts: this is an exclusive attribute of the Tathāgata. All homage to you, Being with ten powers, Leader, Hero! all homage to you, who are fearless and free from dread! All homage to you who fulfil the exclusive attributes! All homage to you, Leaders of all creatures. All homage to you, who have broken the fetters and links! All homage to you who "having reached the other shore and standing on firm ground". All homage to you, saviour of creatures who are lost! All homage too you who have escaped the course of rebirth! You associate yourself with beings by going into their course of existence, but you are delivered from all courses of existence "As the lotus, born in the water, is not defiled by water", so the Ascetic One, like the lotus, dwells in emptiness. You have eliminated signs in all their aspects; you have no wishes regarding anything. The great power of the Buddhas is inconceivable. All homage to you, who are unsupported as space!

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

§11 atha ratnākaro licchavikumāro bhagavantam ābir gāthābhir abhiṣṭutya bhagavantam etad avocat imāni bhagavan pañcamātrāṇi licchavikumāraśatāni sarvāṇy anuttarāyāṃ samyakṣaṃbodhau saṃprasthitāni | tāni cemāni buddhakṣetrapariśuddhiṃ paripṛcchanti katamā bodhisatvānāṃ buddhakṣetrapariśuddhir iti | tat sādhu bhagavan deśayatu tathāgato ’mīṣāṃ bodhisatvānāṃ buddhakṣetrapariśuddhim |

童子寶事說此偈讚佛已以恭肅敬意長跪叉手白佛言此五百童子皆有決於無上正真之道願聞得佛國土清淨佛惟解說如來佛國清淨之行

爾時長者子寶積說此偈已白佛言世尊是五百長者子皆已發阿耨多羅三藐三菩提心願聞得佛國土清淨唯願世尊說諸菩薩淨土之行

爾時寶性說此伽他讚世尊已復白佛言如是五百童子菩薩皆已發趣阿耨多羅三藐三菩提彼咸問我嚴淨佛土唯願如來哀愍為說淨佛土相云何菩薩修淨佛土

| de nas bcom ldan ’das la lid tsa bī gźon nu dkon mchog ’byuṅ gnas kyis tshigs su bcad pa de dag gis mṅon par bstod nas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das lid tsa bī gźon nu lṅa brgya tsam po ’di dag thams cad kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs te | ’di dag kyaṅ byaṅ chub sems dpa’ rnams kyi saṅs rgyas kyi źiṅ yoṅs su dag pa gaṅ lags źes saṅs rgyas kyi źiṅ yoṅs su dag pa źu na | bcom ldan ’das de bźin gśegs pas byaṅ chub sems dpa’ de dag la saṅs rgyas kyi źiṅ yoṅs su dag pa legs par bśad du gsol |

Then the young Licchavi Ratnākara, having praised the Bless One with these stanzas, also said to him: Blessed One, the five hundred young Licchavis who are on the path to supreme and perfect enlightenment question me regarding the purification of the Buddha-fields and ask me what this the purification of the Buddha-fields is. May the Blessed Tathāgata the explain to these Bodhisattvas the purification of the Buddha-fields.

. . . .

evam ukte bhagavān ratnākarāya licchavikumārāya sādhukāram adāt: sādhu sādhu kumāra | sādhu khalu punas tvaṃ kumāra yas tvaṃ buddhakṣetrapariśuddhim ārabhya tathāgataṃ paripṛcchasi | tena hi kumāra śrṇu sādhu ca suṣṭhu ca manasikuru | bhāṣiṣye ’haṃ te yathā bodhisatvānāṃ buddhakṣetrapariśuddhim ārabhya |

於是佛告寶事曰童子諦聽善思念之吾當為汝解說如來菩薩佛國清淨

佛言善哉寶積乃能為諸菩薩問於如來淨土之行諦聽諦聽善思念之當為汝說

作是語已佛言寶性善哉善哉汝今乃能為諸菩薩請問如來淨佛土相及問菩薩修淨佛土汝今諦聽善思念之當為汝等分別解說

de skad ces gsol ba daṅ | bcom ldan ’das kyis lid tsa bī gźon nu dkon mchog ’byuṅ gnas la legs so źes bya ba byin te | legs so legs so || gźon nu khyod gaṅ saṅs rgyas kyi źiṅ yoṅs su dag pa las brtsams te de bźin gśegs pa la ’dri ba legs so || de’i phyir gźon nu khyod legs par rab tu ñon la yid la zuṅs śig daṅ | byaṅ chub sems dpa’ rnams kyi saṅs rgyas kyi źiṅ yoṅs su dag pa las brtsams te ṅas khyod la bśad do ||

This having been said, the Blessed One expressed his approval to the young Licchavi Ratnākara: Excellent, excellent, young man, you are right to question the Tathāgata regarding the purity of the Buddha-fields. Now listen and engrave it on your mind: I shall begin by speaking to you of the purification of the Buddha-fields by the Bodhisattvas.

.

sādhu bhagavan iti ratnākaro liccharikumāras tāni ca pañcamātrāṇi licchavikumāraśatāni bhagavataḥ pratyaśrauṣuḥ | bhagavāṃs teṣām etad avocat

吾當為汝解說如來菩薩佛國清淨於是寶事與諸大眾受教而聽佛言童子

於是寶積及五百長者子受教而聽佛言

於是寶性及諸菩薩咸作是言善哉世尊唯願為說我等今者皆希聽受爾時世尊告眾菩薩

bcom ldan ’das legs so źes gsol nas lid tsa bī gźon nu dkon mchog ’byuṅ gnas daṅ | lid tsa bī gźon nu lṅa brgya tsam po de dag bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis de dag la ’di skad ces bka’ stsal to |

Excellent, O Blessed One, answered the young Licchavi Ratnākara and the five hundred young Licchavis, and they began to listen. The Blessed One said to them:

.

§12 satvakṣetraṃ kulaputra bodhisatvasya buddhakṣetram | tat kasya hetoḥ | yāvantaṃ bodhisatvaḥ satveṣūpacayaṃ karoti tāvad buddhakṣetraṃ parigṛhṇāti | yādṛśaḥ satvānāṃ vinayo bhavati tādṛśaṃ buddhakṣetraṃ parigṛhṇāti | yādṛśena buddhakṣetrāvatāreṇa satvā buddhajñānam avataranti tādṛśaṃ buddhakṣetraṃ parigṛhṇāti | yādṛśena buddhakṣetrāvatāreṇa satvānām āryākārāṇīndriyāṇy utpadyante tādṛśaṃ buddhakṣetraṃ parigṛhṇāti | tat kasya hetoḥ | satvārthanirjātaṃ hi kulaputra bodhisatvānāṃ buddhakṣetram | tadyathā ratnākara yādṛśam icched ākāśaṃ māpayituṃ tādṛśaṃ māpayeta, na cākāśaṃ śakyate māpayituṃ nāpy alaṃkartum | evam eva ratnākara ākāśasamān sarvadharmāñ jñātvā, yādṛśam icched bodhisatvaḥ satvaparipākāya buddhakṣetraṃ māpayituṃ tādṛśaṃ buddhakṣetraṃ māpayati, na ca buddhakṣetrākāśatā śakyaṃ māpayituṃ nāpy alaṃkartum |

蚑行喘息人物之土則是菩薩佛國所以者何所以者何菩薩欲教化眾生是故攝取佛國欲使佛國人民盡奉法律故取佛國欲使佛國人民入佛上智故取佛國欲使佛國人民見聖典之事而以發意故取佛國欲使佛國人民見聖典之事而以發意故取佛國所以者何欲導利一切人民令生佛國譬如有人欲度空中造立宮室終不能成如是童子菩薩欲度人民故願取佛國

寶積眾生之類是菩薩佛土所以者何菩薩隨所化眾生而取佛土隨所調伏眾生而取佛土隨諸眾生應以何國入佛智慧而取佛土隨諸眾生應以何國起菩薩根而取佛土隨諸眾生應以何國起菩薩根而取佛土所以者何菩薩取於淨國皆為饒益諸眾生故譬如有人欲於空地造立宮室隨意無礙若於虛空終不能成菩薩如是為成就眾生故願取佛國

諸有情土是為菩薩嚴淨佛土所以者何諸有情土是為菩薩嚴淨佛土所以者何諸善男子一切菩薩隨諸有情增長饒益即便攝受嚴淨佛土隨諸有情發起種種清淨功德即便攝受嚴淨佛土隨諸有情應以如是嚴淨佛土而得調伏即便攝受如是佛土隨諸有情應以如是嚴淨佛土悟入佛智即便攝受如是佛土隨諸有情應以如是嚴淨佛土起聖根行即便攝受如是佛土所以者何諸善男子菩薩攝受嚴淨佛土皆為有情增長饒益發起種種清淨功德諸善男子譬如有人欲於空地造立宮室或復莊嚴隨意無礙若於虛空終不能成菩薩如是知一切法皆如虛空唯為有情增長饒益生淨功德即便攝受如是佛土攝受如是淨佛土者非於空也

| rigs kyi bu | sems can gyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ṅo || de ci’i phyir źe na | byaṅ chub sems dpa’ ji tsam du sems can rnams la rgyas par byed pa de tsam du saṅs rgyas kyi źiṅ yoṅs su ’dzin to || sems can rnams ji lta bus ’dul bar ’gyur ba de lta bu’i saṅs rgyas kyi źiṅ yoṅs su ’dzin to || saṅs rgyas kyi źiṅ la ’jug pa ji lta bus sems can rnams saṅs rgyas kyi ye śes la ’jug par ’gyur ba de lta bu’i saṅs rgyas kyi źiṅ yoṅs su ’dzin to || saṅs rgyas kyi źiṅ la ’jug pa ji lta bus sems can rnams ’phags pa lta bus dbaṅ po skye bar ’gyur ba de lta bus saṅs rgyas kyi źiṅ yoṅs su ’dzin to || de ci’i phyir źe na | rigs kyi bu byaṅ chub sems dpa’ rnams kyi saṅs rgyas kyi źiṅ ni sems can gyi don las byuṅ ba’i phyir ro || dkon mchog ’byuṅ gnas ’di lta ste dper na nam mkha’ la ji lta bur bya ba ’dod pa de bźin du byed mod kyi nam mkha’ la ni byar mi ruṅ źiṅ brgyan du yaṅ mi ruṅ ba de bźin du | dkon mchog ’byuṅ gnas chos thams cad nam mkha’ daṅ mtshuṅs par śes nas byaṅ chub sems dpa’ sems can yoṅs su smin par bya ba’i phyir saṅs rgyas kyi źiṅ ji lta bur bya bar ’dod pa de lta bur saṅs rgyas kyi źiṅ byed mod kyi | saṅs rgyas kyi źiṅ nam mkhar ni byar mi ruṅ źiṅ brgyan du mi ruṅ ṅo |

Sons of good family, the field of beings is the Buddhakṣetra of the Bodhisattvas. And why is it so? To the extent that Bodhisattvas favour beings do they acquire Buddhakṣetras. To the extent that beings are disciplined do Bodhisattvas acquire Buddhakṣetras. To the extent that beings, entering those Buddhakṣetras, penetrate the knowledge of the Buddhas do Bodhisattvas acquire Buddhakṣetras. To the extent that beings, entering those Buddhakṣetras, produce noble dominant faculties do Bodhisattvas acquire Buddhakṣetras. And why is it so? Sons of good family, the Buddhakṣetras of the Bodhisattvas draw their origin from the benefits rendered by them to beings. For example, O Ratnākara, if one desires to build on something which resembles space, it can be done; but, in space, nothing can be built, nothing can be adorned. Similarly, O Ratnākara, knowing that all dharmas are like space and to help beings ripen, the Bodhisattva who wishes to build something resembling a Buddhakṣetra can build a simulated Buddhakṣetra, but it is impossible to build a Buddhakṣetra in the void and it is impossible to adorn it.

. . . . . . . .

§13 api ca ratnākara āśayakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasyāśaṭhā amāyāvinaḥ satvā buddhakṣetra upapadyante |

願取佛國者非於空也

復次寶性汝等當知 ... 純意樂土是為菩薩嚴淨佛土菩薩證得大菩提時所有不諂不誑有情來生其國

| dkon mchog ’byuṅ gnas ’on kyaṅ bsam pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du sems can g-yo med pa daṅ | sgyu med pa rnams skye bar ’gyur ro ||

Also, O Ratnākara, the field of good intentions is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings free from hypocrisy and deceit are born in his Buddhakṣetra.

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adhyāśayakṣetraṃ kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvakuśalasaṃbhāropacitāḥ satvā buddhakṣetre saṃbhavanti |

童子當知菩薩以無求於國故於佛國得道

寶積當知直心是菩薩淨土菩薩成佛時不諂眾生來生其國

發起住持妙善加行一切有情來生其國上意樂土是為菩薩嚴淨佛土菩薩證得大菩提時具足成就善法有情來生其國

rigs kyi bu lhag pa’i bsam pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du dge ba’i rtsa ba daṅ tshogs thams cad bsags pa’i sems can rnams skye bar ’gyur ro ||

Son of good family, the field of high resolve is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who have accumulated all the stores of good roots are born in his Buddhakṣetra.

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prayogakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvakuśaladharmopasthitāḥ satvās tatra buddhakṣetra upapadyante |

以不言我教照人民生于佛土菩薩以善性於國故於佛國得道

深心是菩薩淨土菩薩成佛時具足功德眾生來生其國

善加行土是為菩薩嚴淨佛土菩薩證得大菩提時發起住持妙善加行一切有情來生其國 (sentence moved)

sbyor ba’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du dge ba’i chos thams cad la gnas pa’i sems can rnams skye bar ’gyur ro ||

Son of good family, the field of effort is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who are established in all good dharmas are born in his Buddhakṣetra.

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udāro bodhisatvasya bodhicittotpādo buddhakṣetram, tasya bodhiprāptasya mahāyānasaṃprasthitāḥ satvās tatra buddhakṣetre saṃbhavanti |

能成眾善為人重任生于佛土菩薩弘其道意故於佛國得道恒以大乘正立人民得有佛土

菩提心是菩薩淨土菩薩成佛時大乘眾生來生其國

發起無上菩提心土是為菩薩嚴淨佛土菩薩證得大菩提時一切發起大乘有情來生其國 (sentence moved)

byaṅ chub sems dpa’i sems bskyed pa rgya chen po byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der theg pa chen po la yaṅ dag par źugs pa’i sems can rnams skye bar ’gyur ro ||

The production of great thought is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who have started towards the Great Vehicle are born in his Buddhakṣetra.

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dānakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvaparityāginaḥ satvās tatra buddhakṣetre saṃbhavanti |

菩薩布施為國故於佛國得道一切布施施諸人民生于佛土

布施是菩薩淨土菩薩成佛時一切能捨眾生來生其國

修布施土是為菩薩嚴淨佛土菩薩證得大菩提時一切能捨財法有情來生其國

sbyin pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der bdog pa thams cad yoṅs su gtoṅ ba’i sems can rnams skye bar ’gyur ro ||

The field of giving is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who have abandoned their worldly goods are born in his Buddhakṣetra.

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śīlakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvābhiprāyasaṃpannā daśakuśalakarmapathasaṃrakṣakāḥ satvās tatra buddhakṣetre saṃbhavanti |

菩薩持戒為國故於佛國得道周滿所願以十善行合聚人民生于佛土

菩薩成佛時一切能捨眾生來生其國持戒是菩薩淨土菩薩成佛時行十善道滿願眾生來生其國

修淨戒土是為菩薩嚴淨佛土菩薩證得大菩提時是為菩薩嚴淨佛土菩薩證得大菩提時圓滿成就十善業道意樂有情來生其國

tshul khrims kyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der bsam pa thams cad daṅ ldan źiṅ dge ba bcu’i las kyi lam yoṅs su sruṅ ba’i sems can rnams skye bar ’gyur ro ||

The field of morality is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings gifted with all the good intentions and who observe the ten paths of good conduct are born in his Buddhakṣetra.

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kṣāntikṣetraṃ kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya dvātriṃśallakṣaṇālaṃkṛtāḥ kṣāntidamaśamathapāramiprāptāḥ satvā buddhakṣetre saṃbhavanti |

菩薩忍辱為國故於佛國得道有三十二相而自嚴飾以其忍行調正人民生于佛土

菩薩成佛時行十善道滿願眾生來生其國忍辱是菩薩淨土菩薩成佛時三十二相莊嚴眾生來生其國

修安忍土是為菩薩嚴淨佛土菩薩證得大菩提時三十二相莊嚴其身堪忍柔和寂靜有情來生其國

bzod pa’i źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der mtshan sum cu rtsa gñis kyis brgyan ciṅ bzod pa daṅ | dul ba daṅ źi gnas dam pa’i pha rol tu phyin pa’i sems can rnams skye bar ’gyur ro ||

The field of patience is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings who are adorned with the thirty-two primary marks and who are gifted with the lovely perfections of patience, discipline and calm are born in his Buddhakṣetra.

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vīryakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvakuśalaparyeṣṭiṣv ārabdhavīryāḥ satvā buddhakṣetre saṃbhavanti |

菩薩精進為國故於佛國得道以諸德本善修勤力合聚人民生于佛土

精進是菩薩淨土菩薩成佛時勤修一切功德眾生來生其國

修精進土是為菩薩嚴淨佛土菩薩證得大菩提時諸善勇猛精進有情來生其國

brtson ’grus kyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der dge ba’i chos thams cad la brtson ’grus brtsams pa’i sems can rnams skye bar ’gyur ro ||

The field of vigour is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings whyo apply their vigour are born in his Buddhakṣetra.

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dhyānakṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya smṛtisaṃprajanyasamāhitāḥ satvā buddhakṣetre saṃbhavanti |

菩薩禪思為國故於佛國得道已知所念正安人民生于佛土

菩薩成佛時勤修一切功德眾生來生其國禪定是菩薩淨土菩薩成佛時攝心不亂眾生來生其國

修靜慮土是為菩薩嚴淨佛土菩薩證得大菩提時具足成就正念正知正定有情來生其國

bsam gtan gyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der dran pa daṅ śes bźin gyis mñam par bźag pa’i sems can rnams skye bar ’gyur ro ||

The field of meditation is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings gifted with memory, presence of mind and concentration are born in his Buddhakṣetra.

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prajñākṣetraṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya samyaktvaniyatāḥ satvā buddhakṣetre saṃbhavanti |

菩薩智慧為國故於佛國得道能以正導成就人民生于佛土

智慧是菩薩淨土菩薩成佛時正定眾生來生其國

修般若土是為菩薩嚴淨佛土菩薩證得大菩提時一切已入正定有情來生其國

śes rab kyi źiṅ ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der yaṅ dag pa ñid du ṅes pa’i sems can rnams skye bar ’gyur ro ||

The field of wisdom is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings certain to acquire the Absolute good are born in his Buddhakṣetra.

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catvāry apramāṇāni ca bodhisatvasya buddhakṣetram, tasya bodhiprāptasya maitrīkaruṇāmuditopekṣāvihāriṇaḥ satvā buddhakṣetre saṃbhavanti |

菩薩行四等心為國故於佛國得道慈悲喜護護諸人民生于佛土

四無量心是菩薩淨土菩薩成佛時成就慈悲喜捨眾生來生其國

四無量土是為菩薩嚴淨佛土菩薩證得大菩提時常住慈悲喜捨有情來生其國

tshad med pa bźi rnams ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der byams pa daṅ | sñiṅ rje daṅ | dga’ ba daṅ | btaṅ sñoms la gnas pa’i sems can rnams skye bar ’gyur ro ||

The field of the four infinite states is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings established in goodwill are born in his Buddhakṣetra.

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catvāri saṃgrahavastūni kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvavimuktisaṃgṛhītāḥ satvā buddhakṣetre saṃbhavanti |

菩薩行四恩為國故於佛國得道惠施仁愛利人等利一切救濟合聚人民生於佛土

菩薩成佛時成就慈悲喜捨眾生來生其國四攝法是菩薩淨土菩薩成佛時解脫所攝眾生來生其國

四無量土是為菩薩嚴淨佛土菩薩證得大菩提時常住慈悲喜捨有情來生其國

bsdu ba’i dṅos po bźi rnams ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der rnam par grol ba thams cad kyis yoṅs su zin pa’i sems can rnams skye bar ’gyur ro ||

The four means of conversion are the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings possessing all the liberations are born in his Buddhakṣetra.

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upāyakauśalyaṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvopāyamīmāṃsākuśalāḥ satvā buddhakṣetre saṃbhavanti |

菩薩行善權方便故於佛國得道一切行權攝人為善生于佛土

方便是菩薩淨土菩薩成佛時於一切法方便無礙眾生來生其國

諸有解脫所攝有情來生其國巧方便土是為菩薩嚴淨佛土菩薩證得大菩提時善巧觀察諸法有情來生其國

thabs la mkhas pa ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der thabs daṅ spyod pa thams cad la mkhas pa’i sems can rnams skye bar ’gyur ro ||

Skill in means is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, beings skilled in all the maens and practices of deliverance are born in his Buddhakṣetra.

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saptatriṃśadbodhipakṣā dharmā bodhisatvasya buddhakṣetram, tasya bodhiprāptasya samyaksmṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṇgamārgavidhijñāḥ satvā buddhakṣetre saṃbhavanti |

菩薩行三十七道品之法故於佛國得道以根力覺意勉進人民生于佛土

三十七道品是菩薩淨土菩薩成佛時念處正勤神足根力覺道眾生來生其國

善巧觀察諸法有情來生其國修三十七菩提分土是為菩薩嚴淨佛土菩薩證得大菩提時通達一切念住正斷神足根力覺支道支圓滿有情來生其國

byaṅ chub kyi phyogs sum cu rtsa bdun gyi chos rnams ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der dran pa ñe bar gźag pa daṅ | yaṅ dag par spoṅ ba daṅ | rdzu ’phrul gyi rkaṅ pa daṅ | dbaṅ po daṅ | stobs daṅ | byaṅ chub kyi yan lag daṅ | lam sgrub pa śes pa’i sems can rnams skye bar ’gyur ro ||

The thirty-seven auxiliaries of enlightenment are the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, there come to be born in his Buddhakṣetra being who understand the four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominant faculties, the five powers, the seven limbs of enlightenment and the eight limbs of the path.

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pariṇāmanācittaṃ bodhisatvasya buddhakṣetram, tasya bodhiprāptasya sarvaguṇālaṃkāraṃ buddhakṣetraṃ dṛśyate |

菩薩分流法化故於佛國得道一切示現賢善之行得見佛土

迴向心是菩薩淨土菩薩成佛時得一切具足功德國土

通達一切念住正斷神足根力覺支道支圓滿有情來生其國修迴向土是為菩薩嚴淨佛土菩薩證得大菩提時其國具足眾德莊嚴

yoṅs su bsṅo ba’i sems ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du yon tan thams cad kyi rgyan rnams snaṅ bar ’gyur ro ||

The transference of merit is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, the adornments of all the virties appear in his Buddhakṣetra.

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aṣṭākṣaṇapraśamadeśanā kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya savrāpāyasamucchinnam aṣṭākṣaṇavigataṃ buddhakṣetraṃ saṃbhavanti |

菩薩說除八難故於佛國得道一切為斷惡道眾難而有佛土

菩薩成佛時得一切具足功德國土說除八難是菩薩淨土菩薩成佛時國土無有三惡八難

善說息除八無暇土是為菩薩嚴淨佛土菩薩證得大菩提時其國永離惡趣無暇

mi khom pa brgyad rab tu źi bar bstan pa ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ du ṅan soṅ thams cad śin tu chad ciṅ mi khom pa brgyad med par ’gyur ro ||

The teaching intended to suppress the eight unfavourable conditions for birth is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, all the wrong paths are eliminated; and there are not, in his Buddhakṣetra, any unfavourable conditions for birth.

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svayaṃ śikṣāpadeṣu vartamānā parāpattyacodanatā bodhisatvasya buddhakṣetram, tasya bodhiprāptasyāpattiśabdo ’pi buddhakṣetre na saṃbhavati |

菩薩自覺不譏彼受故於佛國得道斷諸邪受而有佛土

自守戒行不譏彼闕是菩薩淨土菩薩成佛時國土無有犯禁之名

自守戒行不譏彼土是為菩薩嚴淨佛土菩薩證得大菩提時其國無有犯禁之名

bdag ñid bslab pa’i gźi rnams la gnas śiṅ pha rol gyi ltuṅ ba mi gleṅ ba ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der ltuṅ ba’i sgra yaṅ mi grag par ’gyur ro ||

Observing the rules of training oneself and not blaming the faults of others is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, the word for fault is not even suggested in his Buddhakṣetra.

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daśakuśalakarmapathapariśuddhiḥ kulaputra bodhisatvasya buddhakṣetram, tasya bodhiprāptasya niyatāyuṣo mahābhogā brahmacāriṇaḥ satyānuparivartinyā vācālaṃkṛtā madhuravacanā abhinnaparṣado bhinnasaṃdhānakuśalā īrṣyāvigatā avyāpannacittāḥ samyagdṛṣṭisamanvāgatāḥ satvā buddhakṣetre saṃbhavanti |

菩薩淨修十善之行故於佛國得道而不離偶大財梵行誠諦之語免于惡道言以柔軟不別眷屬恒與善俱無有嫉慢除忿怒意以正見誨人生于佛土

菩薩成佛時國土無有犯禁之名十善是菩薩淨土菩薩成佛時命不中夭大富梵行所言誠諦常以軟語眷屬不離善和諍訟言必饒益不嫉不恚正見眾生來生其國

十善業道極清淨土是為菩薩嚴淨佛土菩薩證得大菩提時壽量決定大富梵行所言誠諦常以軟語眷屬不離善宣密意離諸貪欲心無瞋恚正見有情來生其國

dge ba bcu’i las kyi lam yoṅs su dag pa ni byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ ste | de byaṅ chub thob pa’i saṅs rgyas kyi źiṅ der tshe ṅes pa daṅ | loṅs spyod che ba daṅ | tshaṅs par spyod pa daṅ | bden pa’i rjes su ’jug pa’i tshig gis brgyan pa daṅ | ṅag ’jam pa daṅ | ’khor mi phyed pa daṅ | bye ba sdum pa la mkhas pa daṅ | phrag dog daṅ bral ba daṅ | gnod sems kyi sems med pa daṅ | yaṅ dag par lta ba daṅ ldan pa’i sems can rnams skye bar ’gyur ro ||

Teh purity of the ten paths is the Buddhakṣetra of the Bodhisattva: the instant he obtains enlightnment, there are born in his Buddhakṣetra beings who are gifted with long life, are very wealthy, continent, whose speach conforms with the truth, gentle, who do not break up the assembly, are skilled in reconciling adversaries, free from hypocisy, free from malicious thought and holding right views.

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§14 iti hi kulaputra, yāvanto bodhisatvasya bodhicittas tāvanta āśayāḥ | yāvanta āśayās tāvantaḥ prayogaḥ | yāvantaḥ prayogaḥ tāvanto ’dhyāśayāḥ | yāvanto ’dhyāśayās tāvantyo nidhyaptayaḥ | yāvanyo nidhyaptayas tāvantyaḥ pratipattayaḥ | yāvantyaḥ pratipattayas tāvantyaḥ pariṇāmanāḥ | yāvantyaḥ pariṇāmanās tāvanta upāyāḥ | yāvanta upāyās tāvantyaḥ kṣetrapariśuddhayaḥ | yādṛśī kṣetrapariśuddhis tādṛśī satvapariśuddhiḥ | yādṛśī satvapariśuddhis tādṛśī jñānapariśuddhiḥ | yādṛśī jñānapariśuddhis tādṛśī deśanāpariśuddhiḥ | yādṛśī deśanāpariśuddhis tādṛśī jñānapratipattipariśuddhiḥ | yādṛśī jñānapratipattipariśuddhis tādṛśī svacittapariśuddhiḥ |

如是童子菩薩以應此行便有名譽已有名譽便生善處已生善處便受其福已能分德便行善權已行善權則佛國淨已佛國淨則人物淨已人物淨則有淨智已有淨智則有淨教已有淨教則受清淨

如是寶積菩薩隨其直心菩薩隨其直心則能發行隨其發行則得深心隨其深心則意調伏隨意調伏則如說行隨如說行則能迴向隨其迴向則有方便隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see the next two sentences) 隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see the previous and next two sentences) 隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see the two previous sentences and the next) 隨其方便則成就眾生隨成就眾生則佛土淨隨佛土淨則說法淨隨說法淨則智慧淨 (different order, see three previous sentences) 隨說法淨則智慧淨隨智慧淨則其心淨

諸善男子如是菩薩隨發菩提心則有純淨意樂隨其純淨意樂則有妙善加行隨其妙善加行則有增上意樂隨其增上意樂則有止息隨其止息則有發起隨其發起則有迴向隨其迴向則有寂靜隨其寂靜則有清淨有情隨其清淨有情則有嚴淨佛土隨其清淨有情則有嚴淨佛土隨其嚴淨佛土則有清淨法教隨其清淨法教即有清淨妙福隨其清淨妙福則有清淨妙慧隨其清淨妙慧則有清淨妙智隨其清淨妙智則有清淨妙行隨其清淨妙行則有清淨自心隨其清淨自心則有清淨諸妙功德

rigs kyi bu de ltar na byaṅ chub sems dpa’i byaṅ chub kyi sems bskyed pa ci ’dra bar bsam pa yaṅ de ’dra’o || bsam pa ci ’dra bar sbyor ba yaṅ de ’dra’o || sbyor ba ji sñed par lhag pa’i bsam pa yaṅ de sñed do || lhag pa’i bsam pa ji sñed par ṅes par sems pa yaṅ de sñed do || ṅes par sems pa ji sñed par sgrub pa yaṅ de sñed do || sgrub pa ji sñed par yoṅs su bsṅo ba yaṅ de sñed do || yoṅs su bsṅo ba ji sñed par thabs rnams kyaṅ de sñed do || thabs rnams ji sñed par źiṅ yoṅs su dag pa yaṅ de sñed de | źiṅ yoṅs su dag pa ji lta ba bźin du sems can yoṅs su dag pa yaṅ de bźin no || sems can yoṅs su dag pa ji lta ba bźin du ye śes yoṅs su dag pa yaṅ de bźin no || ye śes yoṅs su dag pa ji lta ba bźin du bstan pa yoṅs su dag pa yaṅ de bźin no || bstan pa yoṅs su dag pa ji lta ba bźin du ye śes bsgrubs pa yoṅs su dag pa yaṅ de bźin no || ye śes bsgrubs pa yoṅs su dag pa ji lta ba bźin du raṅ gi sems yoṅs su dag pa yaṅ de bźin te ||

In fact, son of good family, as is the production of the thought of enlightment, so is the intention. As is the intention, so is the practice. As is the practice, so is the high resolve. As is the high resolve, so is deep meditation. As is deep meditation, so is the so is conduct. As is conduct, so is transference of merit. As is the transference of merit, so are skillful means. As are skilful means, so is the pure field. As is the pure field, so are pure beings. As are pure beings, so is pure knowledge. As is pure konwledge, so is pure teaching. As is pure teaching, so is pure action of knowledge. As is pure action of knowledge, so is pure personal mind.

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

tasmāt tarhi kulaputra buddhakṣetraṃ pariśodhāyitukāmena bodhisatvena svacittapariśodhane yatnaḥ karaṇīyaḥ | tat kasya hetoḥ yādṛśī bodhisatvasya cittapariśuddhis tādṛśī buddhakṣetrapariśuddhiḥ saṃbhavati | atha buddhānubhāvenāyuṣmataḥ śāriputrasyaitad abhavat

如是童子菩薩欲使佛國清淨當以淨意作如應行所以者何菩薩以意淨故得佛國淨賢者舍利弗承佛威神心念是語

是故寶積若菩薩欲得淨土當淨其心隨其心淨則佛土淨爾時舍利弗承佛威神作是念

諸善男子是故菩薩若欲勤修嚴淨佛土先應方便嚴淨自心所以者何隨諸菩薩自心嚴淨即得如是嚴淨佛土爾時舍利子承佛威神作如是念

rigs kyi bu | de lta bas na byaṅ chub sems dpa’ saṅs rgyas kyi źiṅ yoṅs su dag par byed ’dod pas raṅ gi sems yoṅs su sbyaṅ ba la nan tan bya’o || de ci’i phyir źe na | ji lta bur byaṅ chub sems dpa’i sems yoṅs su dag pa de ’dra bar saṅs rgyas kyi źiṅ yoṅs su dag par ’gyur ro || | de nas saṅs rgyas kyi mthus tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te |

That is why, son of good family, the Bodhisattva who wishes to purify his Buddhafield should, first of all, skilfully adorn is own mind. And why? Because to the extent that the mind of a Bodhisattva is pure is his Buddhafield purified. At that moment, through the power of the Buddha, the Venerable Śāriputra had this thought:

. . .

§15 yadi yādṛśī cittapariśuddhis tādṛśī bodhisatvasya buddhakṣetrapariśuddhiḥ saṃbhavati, tan mā āhaiva bhagavataḥ śākyamuner bodhisatvacaryāṃ carataś cittam apariśuddhaṃ yenedaṃ buddhakṣetram evam apariśuddhaṃ saṃdṛśyate |

以意淨故得佛國淨我世尊本為菩薩時意豈不淨而是佛國不淨若此

若菩薩心淨則佛土淨者我世尊本為菩薩時意豈不淨而是佛土不淨若此

若諸菩薩心嚴淨故佛土嚴淨而我世尊行菩薩時心不嚴淨故是佛土雜穢若此

gal te ji lta bur sems yoṅs su dag pa de ’dra bar byaṅ chub sems dpa’i saṅs rgyas kyi źiṅ yoṅs su dag par ’gyur na | bcom ldan ’das ś’a kya thub pa byaṅ chub sems dpa’i spyad pa spyod pa na | de sems yoṅs su ma dag gam | ci nas saṅs rgyas kyi źiṅ ’di lta bur yoṅs su ma dag par snaṅ sñam mo ||

If the mind of a Bodhisattva must be ppure in order for his Buddhakṣetra to be purified, then, when the Blessed Lord Śakyamuni exercised the practices as a Bodhisattva, his mind must have been impure, since today his Buddhakṣetra appears to be so impure.

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atha khalu bhagavān āyuṣmataḥ śāriputrasya cetasaiva cetaḥparivitarkam ājñāyāyuṣmantaṃ śāriputram etad avocat tat kiṃ manyase, śāriputra mā āhaiva sūryācandramasāv apariśuddhau yaj jātyandho na paśyati |

佛知其意即報言云何舍利弗我日月淨不見色者豈日月過耶

佛知其念即告之言於意云何日月豈不淨耶而盲者不見

佛知其念即告之言佛知其念即告之言於意云何世間日月豈不淨耶而盲不見

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu’i sems kyi yoṅs su rtog pa thugs kyis mkhyen nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to | | śā ri’i bu ’di ji sñam du sems | ñi ma daṅ zla ba yoṅs su ma dag gam ci na dmus loṅ dag gis mi mthoṅ |

The Blessed One, knowing the Venherable Śāriputra’s thought in his mind, said to him: What do you think of this, Śāriputra? Is it beacuse the sun and the moon are impure that those who are born blind cannot see them?

. .

āha no hīdam bhagavan jātyandhāparādha eṣa na sūryacandramasoḥ |

對曰不也非日月過

世尊是盲者過非日月咎

對曰不也是盲者過非日月咎

gsol pa | bcom ldan ’das de lta ma lags so | | de ni dmus loṅ gis noṅs kyi ñi ma daṅ zla bas ni ma noṅs so ||

Śāriputra replied: Not so, Blessed One; it is the fault of those born blind, is is not the fault of the sun and the moon.

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āha evam eva śāriputra satvānām ajñānāparādha eṣa yas tathāgatasya buddhakṣetraguṇālaṃkāravyūhaṃ kecit satvā na paśyanti, na tatra tathāgatasyāparādhaḥ | pariśuddhaṃ hi śāriputra tathāgatasya buddhakṣetraṃ yūyaṃ punar idaṃ na paśyatha |

佛言此舍利弗咎在眾人無有智慧不見如來佛國嚴淨非如來咎此舍利弗我佛國淨汝又未見

舍利弗眾生罪故不見如來佛土嚴淨非如來咎舍利弗我此土淨而汝不見

佛言如是眾生罪故不見世尊佛土嚴淨非如來咎舍利子我土嚴淨而汝不見

bka’ stsal pa | śā ri’i bu de bźin du sems can la las de bźin gśegs pa’i saṅs rgyas kyi źiṅ gi yon tan gyi rgyan bkod pa mi mthoṅ ba de ni sems can rnams kyis mi śes pas ñes kyi de la de bźin gśegs pas ñes pa ni ma yin no || śā ri’i bu de bźin gśegs pa’i saṅs rgyas kyi źiṅ ni yoṅs su dag mod kyi khyod kyis de mi mthoṅ ṅo ||

The Buddha continued: Similarly Śāriputra, if beings cannot see the virtues of the Buddhakṣetra of the Tathāgata, the fault is in their ignorance; the fault is not the Tathāgata’s. Śāriputra, my Buddhakṣetra is pure, but you cannot yourself see it.

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§16 atha khalu jaṭī brahmā sthaviraṃ śāriputram etad avocat mā bhadanta śāriputra tathāgatasyāpariśuddhaṃ buddhakṣetram idaṃ vyāhārṣīt | pariśuddhaṃ hi bhadanta śāriputra bhagavato buddhakṣetram | tadyathāpi nāma śāriputra vaśavartināṃ devānāṃ bhavanavyūhāḥ | īdṛśān vayaṃ buddhakṣetraguṇavyūhān bhagavataḥ śākyamuneḥ paśyāmaḥ |

編髮梵志謂舍利弗言惟賢者莫呼是佛國以為不淨我見釋迦文佛國嚴淨譬如彼清明天宮

爾時螺髻梵王語舍利弗勿作是意謂此佛土以為不淨所以者何我見釋迦牟尼佛土清淨譬如自在天宮

爾時持髻梵王語舍利子勿作是意謂此佛土為不嚴淨所以者何如是佛土最極嚴淨舍利子言大梵天王今此佛土嚴淨云何持髻梵言唯舍利子譬如他化自在天宮有無量寶功德莊嚴我見世尊釋迦牟尼佛土嚴淨有無量寶功德莊嚴亦復如是

de nas tshaṅs pa ral pa can gyis gnas brtan śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu de bźin gśegs pa’i saṅs rgyas kyi źiṅ yoṅs su ma dag go źes ma zer cig | btsun pa śā ri’i bu bcom ldan ’das kyi saṅs rgyas kyi źiṅ yoṅs su dag pa ’di lta ste dper na btsun pa śā ri’i bu | gźan ’phrul dbaṅ byed kyi lha rnams kyi gnas kyi bkod pa bźin du bcom ldan ’das ś’a kya thub pa’i saṅs rgyas kyi źiṅ bkod pa’aṅ kho bos de ’dra ba mthoṅ ṅo ||

Then the Brahmā Śikhin said to the Śāriputra the Elder: Honourable Śāriputra, do not say that the Buddhakṣetra of the Tathāgata is impure; the Buddhakṣetra of the Blessed One is pure. Brahmā Śikhin replied: On my part, Honourable Śāriputra, I can see that the splendour of the Buddhakṣetra of the Blessed Lord Śākyamuni equals the splendours of the dwellings of the Paranirmitavaśavartin gods.

. . .

atha khalu sthaviraḥ śāriputro jaṭinaṃ brahmāṇam etad avocat vayaṃ punar brahman imāṃ mahāpṛṭhivīm utkūlanikūlāṃ kaṇṭakaprapātagiriśekharaśvabhraghūthoḍigallapratipūrṇāṃ paśyāmaḥ |

舍利弗言我見此中亦有雜糅其大陸地則有黑山石沙穢惡充滿

舍利弗言我見此土丘陵坑坎荊蕀沙礫土石諸山穢惡充滿

舍利子言大梵天王我見此土其地高下丘陵坑坎毒刺沙礫土石諸山穢惡充滿

de nas gnas brtan śā ri’i bus tshaṅs pa ral pa can la ’di skad ces smras so || tshaṅ pa kho bos ni sa chen po ’di mthon dman daṅ | tsher ma daṅ | g-yaṅ sa daṅ | ri’i rtse mo daṅ | ṅam grog daṅ | ’jim ṅan gyis rab tu gaṅ bar mthoṅ ṅo ||

The Śāriputra the Elder said to Brahmā Śikhin: On my part, O Brahmā, I can see this great land withy rises and dips, woth thorns, precipices, peaks, and chasms, and all filled with filth.

. .

jaṭī brahmāha: nūnaṃ bhadanta śāriputrasyotkūlanikūlaṃ cittam apariśuddhabuddhajñānāśayaṃ yenedṛśaṃ buddhakṣetraṃ paśyasi | ye punas te bhadanta śāriputra bodhisatvāḥ sarvasatvasamacittāḥ sarvasatvasamacittāḥ pariśuddhabuddhajñānāśayās ta imaṃ buddhakṣetraṃ pariśuddhaṃ paśyanti |

編髮答曰賢者以聞雜惡之意不猗淨慧視佛國耳當如菩薩等意清淨倚佛智慧是以見佛國皆清淨

螺髻梵言仁者心有高下不依佛慧故見此土為不淨耳舍利弗菩薩於一切眾生悉皆平等深心清淨依佛智慧則能見此佛土清淨

持髻梵言唯大尊者心有高下不嚴淨故謂佛智慧意樂亦爾故見佛土為不嚴淨若諸菩薩於諸有情其心平等功德嚴淨謂佛智慧意樂亦爾便見佛土最極嚴淨

tshaṅs pa ral pa can gyis smras pa | ’di ltar saṅs rgyas kyi źiṅ ’di ’dra bar yoṅs su ma dag par mthoṅ ba ni btsun pa śā ri’i bu sems la mthon dman yod ciṅ saṅ rgyas kyi ye śes la bsam pa yoṅs su ma dag par ṅes so || gaṅ dag btsun pa śā ri’i bu sems can thams cad la sems mñam źiṅ saṅ rgyas kyi ye śes la bsam pa yoṅs su dag pa de dag gis ni saṅs rgyas kyi źiṅ ’di yoṅs su dag par mthoṅ ṅo ||

If you see the Buddhakṣetra being so impure, it is because there are rises and dips in your mind, O Honourable Śāriputra, and because you have certainly not purified your intentions in the knowledge of the Buddha. On the contrary, those who possess sameness of mind regarding all beings and who have purified their intentions in the knowledge of the Buddha can see the Buddhakṣetra as being perfectly pure.

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§17 atha bhagavān pādāṇguṣṭhena imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ parāhanti sma | atha khalu tasmin samaye ’yaṃ trisāhasramahāsāhasro lokadhātur anekaratnaśatasahasrasaṃcito ’nekaratnaśatasahasrapratyarpitaḥ saṃsthito ’bhūt | tadyathāpi nāma ratnavyūhasya tathāgatasyānantaguṇaratnavyūho lokadhātus tādṛśo ’yaṃ lokadhātuḥ saṃdṛśyate sma | tatra sā sarvavāvatī parṣad āścaryaprāptā ratnapadmaniṣaṇṇam ātmānaṃ saṃjānīte sma |

於是佛即以足指案地此三千大千世界皆為震動若干百千珍寶積嚴處處校飾譬如眾寶羅列淨好如來境界無量嚴淨於是悉現一切魔眾歎未曾有而皆自見坐寶蓮華

依佛智慧則能見此佛土清淨於是佛以足指按地即時三千大千世界若干百千珍寶嚴飾譬如寶莊嚴佛無量功德寶莊嚴土譬如寶莊嚴佛無量功德寶莊嚴土一切大眾歎未曾有而皆自見坐寶蓮華

爾時世尊知諸大眾心懷猶豫便以足指按此大地即時三千大千世界無量百千妙寶莊嚴譬如功德寶莊嚴佛無量功德寶莊嚴土一切大眾歎未曾有而皆自見坐寶蓮華

de nas bcom ldan ’das kyis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di la źabs kyi mthe bos bsnun pa daṅ | bsnun ma thag tu ’jig rten gyi khams ’di rin po che du ma brtsegs pa daṅ | rin po che brgya stoṅ du ma’i tshogs dag rin po che brgya stoṅ du ma so sor bkod par gyur pa ’di lta ste dper na de bźin gśegs pa rin po che bkod pa’i ’jig rten gyi khams yon tan rin chen mtha’ yas bkod pa bźin du ’jig rten gyi khams ’di’aṅ de ’dra’o || de nas thams cad daṅ ldan pa’i ’khor de’aṅ ṅo mtshar du gyur ciṅ bdag ñid kyaṅ rin po che’i pad ma bkod pa’i stan la ’dug pa sñam byed do |

Then the Blessed One touched, with his toe, the trichiliomegachilocosm, and, as soon as he had touched it, that universe bacame like a heap of many jewels, a collection of several hundreds of thousands of jewels, a pile of several hundreds of thousands of jewels. And the Sahā universe appeared like the Anantaguṇaratnavyūhā universe belonging to the Tathāgata Ratnavyūha. The whole assembly was astonished when it found itself sitting on a splendid seat of precious lotuses.

. . .

§18 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma paśyasi tvaṃ śāriputra imān buddhakṣetraguṇavyūhān |

佛告舍利弗汝且觀此佛國嚴淨

佛告舍利弗汝且觀是佛土嚴淨

爾時世尊告舍利子汝見如是眾德莊嚴淨佛土不

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la bka’ stsal pa | śā ri’i bu khyod kyis saṅs rgyas kyi źiṅ gi yon tan bkod pa ’di mthoṅ ṅam

Then the Blessed One said to the venerable Śāriputra: Can you see, Śāriputra, the splendour of the virtues of my Buddha-field?

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āha paśyāmi bhagavan adṛṣṭāśrutapūrvā ime vyūhāḥ saṃdṛśyante |

對曰唯然本所不見本所不聞

汝且觀是佛土嚴淨舍利弗言唯然世尊本所不見本所不聞

舍利子言唯然世尊本所不見本所不聞

gsol pa | bcom ldan ’das mthoṅ lags so || sṅon ma mthoṅ ma thos pa’i bkod pa (181a4)’di dag gda’o ||

Yes, I can see O Blessed One, that splendour that has never been seen or heard before.

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āha īdṛśaṃ mama śāriputra sadā buddhakṣetram | hīnasatvaparipākāya tu tathāgata evaṃ bahudoṣaduṣṭaṃ buddhakṣetram upadarśayati | tadyathā śāriputra devaputrāṇām ekapātryāṃ bhuñjānānāṃ yathā puṇyopacayaviśeṣeṇa sudhādevabhojanam upatiṣṭhataḥ, evam eva śāriputra ekabuddhakṣetropapannā yathā cittapariśuddhyā satvā buddhānāṃ buddhakṣetraguṇavyūhān paśyanti |

今佛國土好淨悉現然舍利弗我佛國如是為當度不肖人故如來隨此多怒害者現佛國異譬如諸天同金鉢食其福多者舉手自淨如是舍利弗若人意清淨者便自見諸佛佛國清淨

佛語舍利弗我佛國土常淨若此為欲度斯下劣人故示是眾惡不淨土耳譬如諸天共寶器食隨其福德飯色有異如是舍利弗若人心淨便見此土功德莊嚴

今此佛土嚴淨悉現告舍利子我佛國土常淨若此為欲成熟下劣有情是故示現無量過失雜穢土耳舍利子譬如三十三天共寶器食隨業所招其食有異如是舍利子無量有情生一佛土隨心淨穢所見有異若人心淨便見此土無量功德妙寶莊嚴

bka’ stsal pa | śa’ ri’i bu saṅs rgyas kyi źiṅ ’di ni rtag tu ’di ’dra mod kyi sems can dman pa rnams yoṅs su smin par byas pa’i phyir de bźin gśegs pas saṅs rgyas kyi źiṅ de lta bur ñes pa maṅ po’i skyon chags par ston te | śā ri’i bu ’di lta ste dper na lha’i bu rnams (181a5)rin po che’i snod gcig tu zas za yaṅ bsod nams ji lta bu bsags pa’i bye brag gis lha’i zas bdud rtsi ñe bar gnas pa de bźin du śa’ ri’i bu sems can saṅs rgyas kyi źiṅ gcig tu skyes pa dag kyaṅ sems can ji ltar yoṅs su dag pa bźin du saṅs rgyas rnams kyi saṅs rgyas kyi źiṅ gi yon (181a6)tan bkod pa mthoṅ ṅo ||

The Buddha continued: Śāriputra, my Buddhakṣetra is always as pure as this, but, to help inferior beings ripen, the Tathāgata makes it appear like a field vitiated with many flaws. For example, O Śāriputra, the sons of the gods take their food from one single precious receptacle, but thye ambrosia which is the food of the gods varies according to the diverse merits accumulated by the gods. Equally Śāriputra, beings born in the same Buddhakṣetra see, in proportion to their purity, the splendour of the Buddhakṣetra of the Buddhas.

. .

§19 asmin khalu punar buddhakṣetraguṇavyūhālaṃkāre saṃdarśyamāne caturaśīteḥ prāṇisahasrāṇām anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni || yāni ca tāni ratnākareṇa licchavikumāreṇa sārdhaṃ pañca licchavikumāraśatāny āgatāni teṣām apy ānulomikyāḥ kṣānteḥ pratilambho ’bhūt |

當佛現此佛土嚴淨之時八萬四千人發無上正真道意長者子寶事并五百童子皆得柔順法忍

當佛現此國土嚴淨之時 ... 八萬四千人皆發阿耨多羅三藐三菩提心寶積所將五百長者子皆得無生法忍 (Cf. previous sentence)

當佛現此嚴淨土時 ... 八萬四千諸有情類皆發無上正等覺心寶性所將五百童子一切皆得無生法忍 (Cf. previous sentence)

saṅs rgyas kyi źiṅ gi yon tan gyi rgyan bkod pa ’di snaṅ ba na srog chags brgyad khri bźi stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || lid tsa bī gźon nu gaṅ dag lid tsa bī gźon nu dkon mchog ’byuṅ gnas daṅ lhan cig tu lhags pa lṅa brgya po de dag kyaṅ rjes su mthun pa’i bzod pa thob par gyur to ||

When the splendour of the virtues of the Buddhakṣetra appeared to them, the minds of eighty-four thousand living beings turned towards supreme and perfect enlightnment and the five hundred Licchavis who accompanied the Licchavikumāra Ratnākara obtained the prepatory certainty.

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§20 atha bhagavān punar eva tām ṛddhiṃ pratisaṃharati sma | tataḥ punar evedaṃ buddhakṣetraṃ tatsvabhāvam eva saṃvṛtam | tatra śrāvakayānikānāṃ devamanuṣyāṇām anityā bateme sarvasaṃskārā iti viditvā dvātriṃśatā prāṇisahasrāṇāṃ virajovigatamalaṃ dharmeṣu dharmacakṣur viśuddham | aṣṭānāṃ ca bhikṣusahasrāṇām anupādāyāsravebhyaś cittāni vimuktāni | caturaśīteś ca prāṇisahasrāṇām udārabuddhadharmādhimuktānāṃ viṭhapanaprayupasthānalakṣaṇāḥ sarvadharmā iti viditvānuttarasyāṃ samyakṣaṃbodhau cittāny utpannāni || ||

佛現神足於是國土莫不欣然各得其所弟子行者天與人三萬二千遠塵離垢諸法法眼生其八千人漏盡意解

佛攝神足於是世界還復如故求聲聞乘三萬二千天及人知有為法皆悉無常遠塵離垢得法眼淨八千比丘不受諸法漏盡意解

時佛世尊即攝神足於是世界還復如故求聲聞乘三萬二千諸天及人知有為法皆悉無常遠塵離垢得法眼淨遠塵離垢得法眼淨八千苾芻永離諸漏心善解脫

de nas bcom ldan ’das kyis rdzu ’phrul de dag brtul ba daṅ | de nas yaṅ saṅs rgyas kyi źiṅ de phyir sṅon gyi raṅ bźin du gyur par snaṅ ṅo || de na ñan thos kyi theg pa can gyi lha daṅ mi rnams ’di sñam du sems te | kye ma’o ’du byed ’di dag ni mi rtag go sñam du rig nas srog chags sum khri ñis stoṅ chos rnams la chos kyi mig rdul med ciṅ dri ma daṅ bral ba rnam par dag go || dge sloṅ brgyad stoṅ ni len pa med par zag pa rnams las sems rnam par grol lo | | saṅs rgyas kyi źiṅ rgya chen po la mos pa’i srog chags brgyad khri bźi stoṅ yaṅ chos thams cad rnam par bsgrubs pas ñe bar bźag pa’i mtshan ñid du rig nas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||

The the Blessed One withdrew his psychic power, and the Buddha-field reappeared as it had been before. Then the gods and men who belonged ot the Listeners’ vehicle thought: Alas! Conditioned things are transitory, and knowing this, thirty-two thousand living beings obtained the pure eye of the Laws regarding dharmas, with out dust or stain. The minds of eight thousand monks were, through detachment, delivered from their impurities. Finally, in eigthy-four thousand living beings who nobly aspired to the Buddha-fields and who had understood the mark of all dharmas to be created by mental illusion, their minds turned to supreme and perfect enlightenment.

. . . .

buddhakṣetrapariśuddhinidānaparivartaḥ prathamaḥ ||

saṅs rgyas kyi źiṅ yoṅs su dag pa gleṅ gźi’i le’u ste daṅ po’o ||

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維摩詰所說經善權品第二

維摩詰所說經方便品第二

說無垢稱經顯不思議方便善巧品第二

Inconceivable Skill in Liberative Technique

Chapter two of Vimalakīrtinirdeśasūtra: The Skill in Expedients

§1 tena khalu punaḥ samayena vaiśālyāṃ mahānagaryāṃ vimalakīrtir nāma licchaviḥ prativasati sma | pūrvajinakṛtādhikāraḥ, avaropitakuśalamūlaḥ bahubuddhaparyupāsitaḥ pratilabdhakṣāntikaḥ labdhapratibhānaḥ mahābhijñāvikrīḍitaḥ dhāraṇīpratilabdhaḥ vaiśāradyaprāptaḥ nihatamārapratyarthikaḥ gambhīradharmanayasupraviṣṭaḥ prajñāpāramitānirjātaḥ upāyakauśalyagatiṃgataḥ pratibhānasamanvāgataḥ satvāśayacaritakuśalaḥ indriyaparāparajñānaniryātaḥ yathāpratyarhadharmadeśakaḥ kṛtaniścayaḥ kṛtaśrama iha mahāyāne suparīkṣitakarmakārī buddheryāpathapratiṣṭhitaḥ sāgaravarabuddhyanupraviṣṭaḥ sarvabuddhastutastomitapraśaṃsitaḥ sarvaśakrabrahmalokapālanamaskṛtaḥ sa satvaparipākāyopāyakauśalyena vaiśālyāṃ mahānagaryāṃ prativasati sma |

是時維耶離大城中有長者名曰維摩詰(漢言無垢稱) 在先佛已造行修善本得法忍已得辯才神通不戲得無所畏降魔勞怨深入微妙出於智度無極善權方便博入諸道令得所願人根名德生而具足造成大道所作事勝佛聖善行皆已得立覺意如海而皆已入諸佛咨嗟弟子釋梵世主所敬欲度人故居維耶離矜行權道

爾時毘耶離大城中有長者名維摩詰已曾供養無量諸佛深植善本 See the previous record 得無生忍辯才無礙遊戲神通逮諸總持獲無所畏降魔勞怨入深法門善於智度通達方便大願成就明了眾生心之所趣又能分別諸根利鈍久於佛道心已純淑決定大乘諸有所作能善思量住佛威儀心大如海諸佛咨嗟弟子釋梵世主所敬欲度人故以善方便居毘耶離

爾時廣嚴城中有大菩薩離呫毘種名無垢稱已曾供養無量諸佛於諸佛所深殖善根 See the previous record (得妙辯才)具無生忍得妙辯才(具無生忍) (逮諸總持)遊戲神通逮諸總持(遊戲神通) 獲無所畏摧魔怨力入深法門善於智度通達方便大願成滿明了有情意樂及行善知有情諸根勝劣智度成辦說法淳熟於大乘中決定修習於所作業能善思量住佛威儀入心慧海諸佛咨嗟稱揚顯說釋梵護世常所禮敬為欲成熟諸有情故以善方便居廣嚴城

yaṅ de’i tshe yaṅs pa’i groṅ khyer chen po na lid tsa bī dri ma med par grags pa źes bya ba źig ’dug ste | sṅon gyi rgyal ba la lhag par bya ba byas śiṅ dge ba’i rtsa ba bskyed pa | saṅs rgyas maṅ po la bsñen bkur byas pa | bzod pa thob pa | spobs pa thob pa | mṅon par śes pa chen pos rnam par rtsen pa | gzuṅs thob pa | mi ’jigs pa thob pa | bdud daṅ | phyir rgol ba bcom pa | chos kyi tshul zab mo la śin tu źugs pa | śes rab kyi pha rol tu phyin pa las ṅes par byuṅ ba | thabs mkhas pa rtogs par khoṅ du chud pa | spobs pa daṅ ldan pa | sems can gyi bsam pa daṅ spyod pa la mkhas pa | sems can gyi dbaṅ po mchog daṅ mchog ma yin pa śes pa las ṅes par byuṅ pa so so ci rigs par chos ston pa | theg pa chen po ’di la brtson par byas śiṅ śes par byas pa | śin tu brtags te las byed pa | saṅs rgyas kyi spyod lam la gnas pa | blo dam pa rgya mtsho lta bu’i rjes su źugs pa | sangs rgyas thams cad kyis bstod ciṅ bkur te rab tu bsṅags pa | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba thams cad kyis phyag byas pa de sems can yoṅs su smin par bya ba’i phyir thabs la mkhas pas yaṅs pa’i groṅ khyer chen po na gnas te |

At that time, there lived in the great city of Vaiśālī a certain Licchavi, Vimalakīrti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them (and making offerings to them). (Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and) making offerings to them. He had attained tolerance (as well as eloquence). (He had attained tolerance) as well as eloquence. He played with the great superknowledges. He had attained the power of incantations (and the fearlessnesses). (He had attained the power of incantations) and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique See the previous record he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties (and being gifted with unrivaled eloquence,) he taught the Dharma appropriately to each. Having applied himself energetically to the Mahāyāna he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahmā, and all the Lokapālas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaiśālī.

At that time, there was a layman named Vimalakīrti in the great city, Vaiśālī. Having lived in the past buddha times, he made the practice and cultivated the roots of virtue. He attained the tolerance for dharmas having attained eloquence. He had not played with the super-knowledge. . He attained fearlessness. He had conquered the demons and suffering enemies. He had deeply entered into the profound [dharmas], , and had come forth in the perfect wisdom. [Having penetrated] the skill in expedients, He had widely entered into all the path which allow to attain what he wants. He was born and endowed with human’s organs, fame, and virtues. . . Having made the accomplishment to the Great Vehicle, He was superior in tasks that had been undertaken. He had attained the position of all the good behaviors of buddhas. Having entered into the enlightenment like an ocean and everything, All buddhas sigh with admiration [for him]. He was worshipped by all the disciples, Śakra, Brahma, and Lokapālas. Since he desired to save the living beings, he lived in the Vaiśālī, took pity on [them], and carried out the way of the skillful means.

§2 akṣayabhogo daridrānāthasatvasaṃgrahāya | pariśuddhaśīlo duḥśīlasaṃgrahāya | kṣamadamaprāpto duṣṭapraduṣṭavyāpannakrudhacittānāṃ satvānāṃ saṃgrahāya | uttaptavīryaḥ kusīdānāṃ satvānāṃ saṃgrahāya | dhyānasmṛtisamādhisthito vibhrāntacittānāṃ satvānāṃ saṃgrahāya | prajñāniścayaprāpto duḥprajñānāṃ satvānāṃ saṃgrahāya |

資財無量救攝貧民以善方便攝諸惡戒以忍調行攝諸恚怒白衣精進攝懈怠者禪定正受攝迷惑意得智慧律攝諸邪智

資財無量攝諸貧民奉戒清淨攝諸毀禁以忍調行攝諸恚怒以大精進攝諸懈怠一心禪寂攝諸亂意以決定慧攝諸無智

具無盡財攝益貧窮無依無怙具清淨戒攝益一切有犯有越以調順忍攝益瞋恨暴嫉楚毒以大精進攝益一切懈怠懶惰安住靜慮正念解脫等持等至攝益一切諸有亂心以正決擇攝益一切妄見惡慧

sems can mgon med pa daṅ dbul po rnams bsdu ba’i phyir loṅs spyod zad mi śes pa | sems can tshul khrims ’chal pa rnams bsdu ba’i phyir tshul khrims yoṅs su dag pa | sems can sdaṅ ba daṅ | rab tu sdaṅ ba daṅ | gnod sems can daṅ | tshul khrims ’chal ba daṅ | khro ba’i sems can rnams bsdu ba’i phyir bzod pa daṅ dul ba thob pa | sems can le lo can rnams bsdu ba’i phyir brtson ’grus ’bar ba | sems ’khrug pa’i sems can rnams bsdu ba’i phyir bsam gtan daṅ | dran pa daṅ | tiṅ ṅe ’dzin la gnas pa | sems can ’chal pa’i śes rab can rnams bsdu ba’i phyir śes rab rnam par ṅes pa thob pa |

His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.

His countless riches saved and embraced the poor. By means of the skillful means, he embraced all immoral beings; With the practice of patience and self-control, he embraced all living beings who had hatred and anger. [Even though] he was a layman, he made earnest efforts to embrace people who were lazy. With meditation and full concentration, he embraced living beings who had deluded minds. He attained the certainty of wisdom for the sake of embracing all who had wrong knowledge.

§3 avadātavastradhārī śramaṇaīryāpathasaṃpannaḥ | gṛhavāsasthitaḥ kāmadhāturūpadhātvārūpyadhātvasaṃsṛṣṭaḥ | bhāryāputradārāṃś ca saṃdarśayati, sadā ca brahmacārī | parivāraparivṛtaś ca bhavati, sadā ca vivekacārī | ābharaṇavibhūṣitaś ca saṃdṛśyate, sadā ca lakṣaṇaparicchinnaḥ | annapānabhojanajīvaḥ saṃdṛśyate, sadā ca dhyānāhāraḥ | sarvadyūtakaraśālāsu ca saṃdṛśyate, dyūtakrīḍāsaktacittāṃś ca satvān paripācayati, sadā cāpramādacārī | sarvapāṣaṇḍapratyeṣakaś ca, buddhe cābhedyāśayaḥ | sarvalaukikalokottaraśāstravidhijñaś ca, sadā ca dharmārāmaratirataḥ | sarvasaṃgaṇikāsu ca saṃdṛśyate, sarvatra cāgrapūjitaḥ |

雖為白衣奉持沙門至賢之行居家為行不止無色有妻子婦自隨所樂常修梵行雖有家屬常如閑居現視嚴身被服飲食內常如禪若在博弈戲樂輒以度人受諸異道導以佛教不離聖典因諸世間俗教善語以法樂而樂之一切見敬為供養中最

雖為白衣奉持沙門清淨律行雖處居家不著三界示有妻子常修梵行現有眷屬常樂遠離雖服寶飾而以相好嚴身雖復飲食而以禪悅為味若至博弈戲處輒以度人受諸異道不毀正信雖明世典常樂佛法一切見敬為供養中最

雖為白衣而具沙門威儀功德雖處居家不著三界示有妻子常修梵行現有眷屬常樂遠離雖服寶飾而以相好莊嚴其身雖現受食而以靜慮等至為味雖同樂著博弈嬉戲而實恒為成熟有情雖稟一切外道軌儀而於佛法意樂不壞雖明一切世間書論而於內苑賞玩法樂雖現一切邑會眾中而恒為最說法上首

gos dkar po gyon la dge sbyoṅ gi spyod pas phun sum tshogs pa | khyim gyi gnas na gnas la ’dod pa’i khams daṅ | gzugs kyi khams daṅ | gzugs med pa’i khams daṅ | ma ’dres pa | bu daṅ | chuṅ ma daṅ | slas rnams kyaṅ rtag tu tshaṅs par spyod pa | g-yog bran gyis yoṅs su bskor bar snaṅ yaṅ rab tu dpen par spyod pa | rgyan gyis brgyan par snaṅ yaṅ rtag tu mtshan daṅ ldan pa | zas skom gyis zas za bar snaṅ ba yaṅ rtag tu bsam gtan gyi dga’ ba’i zas za ba | mo daṅ | rgyan po’i grwa thams cad na snaṅ yaṅ rtsed mo daṅ rgyan po la chags pa’i sems can rnams yoṅs su smin par byed ciṅ rtag tu don yod par spyod pa | ya mtshan can thams cad tshol yaṅ saṅs rgyas la mi phyed pa’i bsam pa daṅ ldan pa | ’jig rten pa daṅ ’jig rten las ’das pa’i gsaṅ sṅags daṅ bstan bcos kyi rnam pa śes kyaṅ rtag tu chos kyi kun dga’ la dga’ mos pa | ’du ’dzi kun gyi naṅ na snaṅ yaṅ thams cad kyi naṅ na gtso bor mchod pa |

He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.

Even for the sake of white clothed ones, he upheld the conduct of Śramaṇas including Bhikṣus. He had stayed in the house for the sake of practice, but was not involved in the formless [state]. He had a wife, sons, and harems, and according to his own desire always practiced the abstinence. Even though he had family members, it was like he was always abiding in solitude. He appeared together with [ornaments] adorning his body and clothes to wear. He had food and drink, but inside was always like meditating. Even he played with dice and amused himself, he was always [there] for the sake of saving people. He guided all who followed false teachers by means of the Buddha’s teaching, never being discourteous to the scriptures. He, although depending upon all the secular teaching in the world, spoke well with enjoyment of the dharma and enjoyed it. He was respected by all crowds as a result of making the foremost offering.

§4 dharmavādī ca vṛddhamadhyadahrasahāyakaś ca lokānuvartanāya |

所有耆舊能喜世間一切治生諧偶

執持正法攝諸長幼一切治生諧偶

為隨世教於尊卑等所作事業示無與乖

’jig rten daṅ mthun par bya ba’i phyir rgan rabs daṅ | bar ma daṅ | gźon nu’i grogs su gyur ciṅ chos gźin du smra ba |

In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma.

Whoever they were old, he was companied with them, governed and went along with them.

sarvavyavahārodyuktaś ca na ca lābhabhogābhilāṣi |

雖獲俗利不以喜悅

雖不希求世間財寶然於俗利示有所習

tha sñad thams cad du ’jug kyaṅ rñed pa daṅ loṅs spyod la re ba med pa |

He engaged in all sorts of businesses, yet had no interest in profit or possessions.

Even though he attained a secular profit, it was without pleasure.

sarvacatvaraśṛṇgāṭakeṣu ca saṃdṛśyate sarvasatvavainayikatāyai | rājakāryānupraviṣṭaś ca satvārakṣāyai |

遊諸四衢普持法律入于王藏

遊諸四衢饒益眾生入治政法救護一切

為益含識遊諸市衢為護群生理諸王務

sems can thams cad gdul ba’i phyir lam gyi bźi mdo daṅ sum mdo thams cad na’aṅ snaṅ la sems can rnams sruṅ ba’i phyir rgyal po’i bya ba rnams la yaṅ źugs pa |

To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government.

He wandered in all four crossroads, verifying the disciplines of the dharmas everywhere, and entered to the king’s repository.

sarvadharmaśravaṇasāṃkathyeṣu ca saṃdṛśyate hīnayānavicchandanāya mahāyāne samādāpanatayā |

諸講法眾輒身往視不樂小道

入講論處導以大乘

theg pa dman pa la mos pa zlog ciṅ theg pa chen po la sems can rnams yaṅ dag par gzud pa’i phyir chos ñan pa daṅ | yaṅ dag par brjod pa thams cad na yaṅ snaṅ ba |

To turn people away from the Hīnayāna and to engage them in the Mahāyāna, he appeared among listeners and teachers of the Dharma.

At various discourses upon assembly of dharmas he suddenly came and appeared, but did not enjoy the Hīnayāna.

sarvalipiśālāsu copasaṃkrāmati dārakaparipācanāya |

諸好學者輒身往勸誘開童蒙

入諸學堂誘開童蒙

byis pa rnams yoṅs su smin par bya ba’i phyir yi ge’i grwa khaṅ thams cad du’aṅ ’gro ba |

To develop children, he visited all the schools.

To all who desire to learn he came and appeared by himself, as well as instruct and open up ignorant children.

sarvagaṇikākulāni ca praviśati kāmadoṣasaṃdarśanāya |

入諸婬種除其欲怒

入諸婬舍示欲之過

’dod pa’i ñes pa yaṅ dag par bstan pa’i phyir smad ’tshoṅ gi khyim kun du’aṅ ’jug pa |

To demonstrate the evils of desire, he even entered the brothels.

He entered all kinds of women’s houses but removed that desire and anger.

sarvakallavālagṛhāṇi ca praviśati smṛtisaṃprajanyopasthāpanāya |

入諸酒會能立其志

入諸酒肆能立其志

為令建立正念正知遊諸伎樂

dran pa yaṅ dag par gźag pa’i phyir chaṅ ’tshoṅ ba’i khyim thams cad du’aṅ ’jug pa |

To establish drunkards in correct mindfulness, he entered all the cabarets.

He entered all the drinking shops but stood firmly at his intention.

§5 śreṣṭhiṣu ca śreṣṭhisaṃmataḥ śreṣṭhadharmārocanatāyai |

入長者種正長者意能使樂法

若在長者長者中尊為說勝法

chos kyi mchog bstan pa’i phyir tshoṅ dpon gyi naṅ du yaṅ tshoṅ dpon du kun gyis bkur ba |

He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma.

Having entered in various kinds of leaderships [business leadership], [with] the intention of correct leadership, he let them enjoy the dharma.

gṛhapatiṣu ca gṛhapatisaṃmataḥ sarvagrāhodgrahaparicchedāya |

入居士種正居士意能除其貪

若在居士居士中尊斷其貪著

’dzin pa thams cad kyi len pa yoṅs su gcad pa’i phyir khyim bdag gi naṅ du’aṅ khyim bdag tu kun gyis bkur ba |

He was honored as the landlord among landlords because he renounced the aggressiveness of ownership.

Having entered in the community of landowners, with the intention of the correct landowner he removed that desire.

kṣatriyeṣu ca kṣatriyasaṃmataḥ kṣāntisauratyabalapratiṣṭhāpanāya |

入君子種正君子意能使忍和

若在剎利剎利中尊教以忍辱

若在剎帝利剎帝利中尊教以忍辱

bzod pa daṅ des pa daṅ | stobs la rab tu dgod pa’i phyir rgyal rigs kyi naṅ du yaṅ rgyal rigs su kun gyis bkur ba |

He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude.

Having entered in the warrior community, with the intention of the correct warrior, he was able to induce them endurance and gentleness.

brāhmaṇeṣu ca brāhmaṇasaṃmato mānamadadarpanirghātanāya |

入梵志種正梵志意使行高遠

若在婆羅門婆羅門中尊除其我慢

ṅa rgyal daṅ | rgyags pa daṅ | dregs pa śin tu gźom pa’i phyir bram ze’i naṅ du yaṅ bram zer kun gyis bkur ba |

He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance.

Having entered among the Brahmans, with the intention of the correct brahman, he induced them excellent behaviour.

āmātyeṣu cāmātyasaṃmataḥ sarvarājakāryasahadharmaniyojanāya |

入人臣中正群臣意

若在大臣大臣中尊教以正法

rgyal po’i bya ba thams cad chos daṅ mthun par bsgo ba’i phyir blon po’i naṅ du yaṅ blon por kun gyis bkur ba |

He was honored as the official among officials because he regulated the functions of government according to the Dharma.

He was honored among the ministers, for the sake of fastening to duty together with all nobles and kings.

kumāreṣu ca kumārasaṃmato rājabhogaiśvaryābhilāṣavinivartanāya |

為作端首使入正道入帝王子能正其意

若在王子王子中尊示以忠孝

rgyal po’i loṅs spyod daṅ dbaṅ phyug la chags pa bzlog pa’i phyir gźon nu’i naṅ du yaṅ gźon nur kun gyis bkur ba |

He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power.

Having entered into the ministers’ class, with the intention of the great official, for the sake of creating the excellent leaders, he makes the enter into the right way.

antaḥpureṣu ca kāñcukīyasaṃmataḥ strīkumārikāparipācanāya |

以孝寬仁率化薄俗入貴人中能為雅樂化正宮女

若在內官內官中尊化政宮女

若在內官內官中尊化正宮女

bud med gźon nu yoṅs su smin par bya ba’i phyir btsun mo’i ’khor gyi naṅ du yaṅ ñuṅ rum du kun gyis bkur ba |

He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.

Having entered into the high social status people, with the music he taught the palace maids.

§6 prākṛtajanānuvartakaś ca sāmānyapuṇyaviśiṣṭādhyālambanāya |

入庶人中軟意愍傷為興福力

若在庶民庶民中尊令興福力

若在庶人庶人中尊修相似福殊勝意樂

tha mal pa’i bsod nams khyad par du ’phags par dmigs par bya ba’i phyir skye bo phal pa daṅ yaṅ mthun par ’jug pa |

He was compatible with ordinary people because he appreciated the excellence of ordinary merits.

Having entered among common people, he had the soft mind and pity for prospering their power of merits.

śakreṣu ca śakrasaṃmata aiśvaryānityatvasaṃdarśanāya |

入帝釋中正帝釋意為自在者示現無常

(若在梵天梵天中尊誨以勝慧)若在帝釋帝釋中尊示現無常

(若在梵天梵天中尊示諸梵眾靜慮差別)若在帝釋帝釋中尊示現自在悉皆無常

dbaṅ phyug gi bdag por bstan pa’i phyir brgya byin gyi naṅ du yaṅ brgya byin du kun gyis bkur ba |

He was honored as the Indra among Indras because he showed them the temporality of their lordship.

Having entered into the Śakra class, with the intention of great Indra, for the sake of the lordiness, he showed the impermanence.

brahmasu ca brahmasaṃmato viśeṣajñānasaṃdarśanāya |

入梵天中正梵天意能現梵殊勝之慧

若在梵天梵天中尊誨以勝慧 (若在帝釋帝釋中尊示現無常)

若在梵天梵天中尊示諸梵眾靜慮差別 (若在帝釋帝釋中尊示現自在悉皆無常)

ye śes kyi khyad par bstan pa’i phyir tshaṅs pa’i naṅ du’aṅ tshaṅs par kun gyis bkur ba |

He was honored as the Brahmā among Brahmās because he showed them the special excellence of gnosis.

Having entered among the Brahmās, with the intention of great Brahmā, he showed the distinguished knowledge to the Brahmās.

lokapāleṣu ca lokapālasaṃmataḥ sarvasatvaparipālanāya |

入四天王正天王意能使擁護一切天下

若在護世護世中尊護諸眾生

若在護世護世中尊守護一切利益安樂

sems can thams cad yoṅs su smin par bya ba’i phyir ’jig rten skyoṅ ba’i naṅ du yaṅ ’jigs rten skyoṅ bar kun gyis bkur ba ste |

He was honored as the Lokapāla among Lokapālas because he fostered the development of all living beings.

Having entered among the Lokapālas with the intention of great Lokapāla, he made them protect all living beings.

iti hi vimalakīrtir licchavir evam apramāṇopāyakauśalajñānasamanvāgato vaiśālyāṃ mahānagaryāṃ prativasati sma |

如是長者維摩詰不可稱說善權方便無所不入

長者維摩詰以如是等無量方便饒益眾生

是無垢稱以如是等不可思議無量善巧方便慧門饒益有情

de ltar lid tsa bī dri ma med par grags pa tshad med pa’i thabs la mkhas pa’i ye śes daṅ ldan te | yaṅs pa’i groṅ khyer chen po na gnas śiṅ ’dug go |

Thus lived the Licchavi Vimalakīrti in the great city of Vaiśālī, endowed with an infinite knowledge of skill in liberative techniques.

In this way, Liccavi Vimalakīrti, with skillful means declared invaluable, had no place where he could not enter.

§7 sa upāyakauśalyena glānam ātmānam upadarśayati sma | tasya glānasya vaiśālyāṃ mahānagaryāṃ rājarājamahāmātrāmātyakumārapāriṣadyā brāhmaṇagṛhapatayaḥ śreṣṭhinaigamajānapadās tadanyāni ca bahūni prāṇisahasrāṇi glānaparipṛcchakāny upasamkrāmanti sma |

其以權道現身有疾以其疾故國王大臣長者居士群臣太子并餘眾輩從而問疾者無數千人

其以方便現身有疾以其疾故國王大臣長者居士婆羅門等及諸王子并餘官屬無數千人皆往問疾

At that time, out of this very skill in liberative technique, Vimalakīrti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the aristocrats, the householders, the businessmen, the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaiśālī and called on the invalid.

He, by means of the skillful means, manifested himself as if he was sick. Because of that disease, the king, the officials, the leaders, the householders, the retainers, the princes, and together with other living beings came [from] and inquired after the sick person. The number of the visitors are numerous thousands.

§8 teṣām upasaṃkrāntānāṃ vimalakīrtir licchaviḥ | imam eva cāturmahābhautikaṃ kāyam ārabhya dharmaṃ deśayati sma: evam anityo ’yaṃ mārṣāḥ kāyaḥ, evam adhruvaḥ, evam anāsvāsikaḥ, evaṃ durbalaḥ evam asāraḥ, evaṃ jarjaraḥ, evam itvaraḥ, evaṃ duḥkhaḥ, evam ābādhikaḥ, evaṃ vipariṇāmadharmā evaṃ bahurogabhājano ’yaṃ mārṣāḥ kāyaḥ | tatra paṇḍitena niśrayo na kartavyaḥ |

其往者維摩詰輒為說是四大身為死亡法言諸仁者是身無常為無強為無力為無堅為苦為老為病為多痛畏諸仁者如此身明智者所不怙

其往者維摩詰因以身疾廣為說法諸仁者是身無常無強無力無堅速朽之法不可信也為苦為惱眾病所集諸仁者如此身明智者所不怙

時無垢稱因以身疾廣為說法言諸仁者是四大種所合成身無常無強無堅無力朽故迅速不可保信為苦為惱眾病之器多諸過患變壞之法諸仁者如此之身其聰慧者所不為怙

When they arrived, Vimalakīrti taught them the Dharma, beginning his discourse from the actuality of the four main elements: "Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it.

When they arrived, Vimalakīrti suddenly preached: This body consisting of the four elements is the dharma that will be dead and gone. He said: All the honorable men! This body is so impermanent, fragile and weak. It is so infirm, painful, old, sick, and very terribly fearful. O all the honorable men! The body such as this should not be relied on by wise men.

§9 phenapiṇḍopamo ’yaṃ mārṣāḥ kāyo ’parimardanakṣamaḥ |

是身如聚沫澡浴強忍

是身如聚沫不可撮摩

| grogs po dag lus ’di ni bcaṅ mi bzod pa ste | dbu ba rdos pa lta bu’o |

This body is like a ball of foam, unable to bear any pressure.

This body is like the clumps of foam which bears cleansing.

budbudopamo ’yaṃ kāyo ’cirasthitikaḥ |

是身如泡不得久立

是身如浮泡不得久立

| lus ’di ni riṅ du mi gnas pa ste | chu’i chu bur lta bu’o |

It is like a water bubble, not remaining very long.

This body is like the bubble, not lasting long.

marīcyupamo ’yaṃ kāyaḥ kleśatṛṣṇāsaṃbhūtaḥ |

是身如野馬渴愛疲勞

是身如炎從渴愛生

是身如陽焰從諸煩惱渴愛所生

| lus ’di ni ñon moṅs pa’i sred pa las byuṅ ba ste | smig rgyu lta bu’o |

It is like a mirage, born from the appetites of the passions.

This body is like mirage, arisen from the thirst of passions.

kadalīskandhopamo ’yaṃ kāyo ’sārakatvāt |

是身如芭蕉中無有堅

是身如芭蕉都無有實

| lus ’di ni sñiṅ po med pa ste | chu śiṅ gi sdoṅ po sta bu’o |

It is like the trunk of the plantain tree, having no core.

This body is like the middle of the plantain, which does not have strength.

yantrabhūto bata ayaṃ kāyo ’sthisnāyuvinibaddhaḥ |

| kye ma lus ’di ni rus pa la rgyus pas sbrel ba ste ’khrul ’khor lta bu’o |

Alas! This body is like a machine, a nexus of bones and tendons.

māyopamo ’yaṃ kāyo viparyāsasaṃbhūtaḥ |

是身如幻轉受報應

是身如幻從顛倒起

| lus ’di ni phyin ci log las byuṅ ba ste sgyu ma lta bu’o |

It is like a magical illusion, consisting of falsifications.

This body is like a magical illusion, resulting from the alternation.

svapnopamo ’yaṃ kāyo vitathadarśanaḥ |

是身如夢其現恍惚

是身如夢為虛妄見

| lus ’di ni yaṅ dag pa ma yin pa mthoṅ ba ste rmi lam lta bu’o |

It is like a dream, being an unreal vision.

This body is like a dream, appearing to be unreal.

pratibhāsopamo ’yaṃ kāyaḥ pūrvakarmapratibhāsatayā saṃdṛśyate |

是身如影行照而現

是身如影從業緣現

| lus ’di ni sṅon gyi las kyis gzugs brñan snaṅ ba ste gzugs brñan lta bu’o |

It is like a reflection, being the image of former actions.

This body is like a reflection, which is reflected and appeared.

pratiśrutkopamo ’yam kāyaḥ pratyayādhīnatvāt |

是身如響因緣變失

是身如響屬諸因緣

| lus ’di ni rkyen la rag lus pa’i phyir brag ca lta bu’o |

It is like an echo, being dependent on conditioning.

This body is like an echo, being changed and disappeared according to the conditions.

meghopamo ’yam kāyaś cittākulavigamalakṣaṇaḥ |

是身如霧意無靜相

是身如浮雲須臾變滅

是身如雲須臾變滅

| lus ’di ni sems ’khrug ciṅ ’gyes pa’i mtshan ñid de sprin lta bu’o |

It is like a cloud, being characterized by turbulence and dissolution.

This body is like the cloud, being characterized by the un-calm mind.

vidyutsadṛśo ’yaṃ kāyaḥ kṣaṇabhaṅgayukto ’navasthitaḥ |

是身如電為分散法

是身如電念念不住

| lus ’di ni skad cig tu ’jig pa daṅ ldan źiṅ mi gnas pa ste glog daṅ mtshuṅs so |

It is like a flash of lightning, being unstable, and decaying every moment.

This body is like the lightening, being considered as the scattered dharma.

asvāmiko ’yaṃ kāyo nānāpratyayasaṃbhūtaḥ |

See the following record

| lus ’di ni rkyen sna tshogs las byuṅ ba ste bdag po med pa’o |

The body is ownerless, being the product of a variety of conditions.

See the following record

§10 nirvyāpāro ’yaṃ kāyaḥ pṛthivīsadṛśaḥ |

是身無主為如地

| lus ’di ni sa daṅ ’dra ste byed pa med pa’o |

"This body is inert, like the earth;

This body is ownerless as like the earth.

anātmo ’yaṃ kāyo ’psadṛśaḥ | nirjīvo ’yaṃ kāyas tejaḥsadṛśaḥ | niṣpudgalo ’yaṃ kāyo vāyusadṛśaḥ |

(是身非身為如火是身非命為如風)是身非人為如水

(是身無我為如火是身無壽為如風)是身無人為如水

是身無我為如水是身無有情為如火是身無命者為如風

| lus ’di ni chu daṅ ’dra ste bdag med pa’o | lus ’di ni me daṅ ’dra ste srog med pa’o | lus ’di ni rluṅ daṅ ’dra ste gaṅ zag med pa’o |

selfless, like water; lifeless, like fire; impersonal, like the wind;

This body is selfless as like water; this body is bodiless, like fire; this body is like lifeless, like the wind.

niḥsvabhāvo ’yaṃ kāya ākāśasadṛśaḥ |

是身無有補特伽羅與虛空等

| lus ’di ni nam mkha’ daṅ ’dra ste raṅ bźin med pa’o |

and nonsubstantial, like space.

§11 asaṃbhūto ’yaṃ kāyo mahābhūtānām ālayaḥ |

是身非有四大為家

是身不實四大為家

| lus ’di ni ’byuṅ ba chen po rnams kyi gnas te yaṅ dag pa ma yin pa’o |

This body is unreal, being a collocation of the four main elements.

This body is nonexistent, which is the house of four elements.

śūnyo ’yaṃ kāya ātmātmīyavigataḥ |

是身為空無我無性無命無人是身無我我者轉離

是身為空離我我所

| lus ’di ni bdag daṅ bdag gi med pa ste stoṅ pa’o |

It is void, not existing as self or as self-possessed.

This body is considered as empty, [so] there is no self, no nature, no life, no existence. This body is no self, and what is self should be gone.

jaḍo ’yaṃ kāyas tṛṇakāṣṭhakuḍyaloṣṭapratibhāsasadṛśaḥ |

是身如束薪筋纏如立

是身無知如草木瓦礫

是身無知如草木等

It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations.

This body is like a bundle of grass and binding of fiber/muscle which is standing.

niśceṣṭo ’yaṃ kāyo vātayantrayukto vartate |

是身非真但巧風合

是身無作風力所轉

| lus ’di ni rluṅ gi ’khrul ’khor daṅ ldan pas ’byuṅ ste tshor ba med pa’o |

It is insensate, being driven like a windmill.

This body is not true, just being skillful as like combining wind.

rikto ’yaṃ kāyo ’śucipūtisaṃcayaḥ |

是身為荒不淨腐積

是身不淨穢惡充滿

| lus ’di ni rnag daṅ mi gtsaṅ ba bsags pa ste gsog go |

It is filthy, being an agglomeration of pus and excrement.

This body is regarded as empty, being a heap of the impure and rotten.

tuccho ’yaṃ kāya ucchādanaparimardanavikiraṇavidhvansanadharmā |

是身為虛偽覆速朽為磨滅法

是身為虛偽雖假以澡浴衣食必歸磨滅

是身虛偽雖假覆蔽飲食將養必歸磨滅

It is false, being fated to be broken and destroyed, in spite of being anointed and massaged.

.

upadruto ’yaṃ kāyaś caturuttaraiś caturbhī rogaśataiḥ |

是身為災一增百病

是身為災百一病惱

是身多患四百四病之所集成

| lus ’di ni nad bźi brgya rtsa bźis gtses pa’o |

It is afflicted by the four hundred and four diseases.

.

jīrṇodapānasadṛśo ’yaṃ kāyaḥ sadā jarābhibhūtaḥ |

是身老為怨以老苦極

是身如丘井為老所逼

是身易壞如水隧級常為朽老之所逼迫

| lus ’di ni rtag tu rga bas zil gyis non pa ste khron pa rñiṅ pa daṅ ’dra ba’o |

It is like an ancient well, constantly overwhelmed by old age.

.

paryantasthāyī bata ayaṃ kāyo maraṇaparyavasānaḥ |

是身為窮道為要當死

是身無定為要當死

| lus ’di ni ’chi ba’i mtha’ yin te | mthar mi gnas pa’o |

Its duration is never certain - certain only is its end in death.

.

vadhakāśīviṣaśūnyagrāmopamo ’yaṃ kāyaḥ skandhadhātvāyatanaparigṛhītaḥ |

是身如毒蛇如怨賊如空聚陰界諸入所共合成

是身如怨害周遍毒蛇之所充滿是身如空聚諸蘊界處所共合成

This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively.

.

tatra yuṣmābhir evaṃrūpe kāye nirvidvirāga utpādayitavyas tathāgatakāye ca spṛhotpādayitavyā |

諸仁者此可患厭當發清淨不婬之行如佛法身吾等當學

諸仁者此可患厭當樂佛身

諸仁者於如是身應生厭離於如來身應起欣樂

khyod kyis de lta bu’i lus de la yid byuṅ ba daṅ skyo ba bskyed ciṅ de bźin gśegs pa’i sku la mos pa bskyed par bgyi’o |

Therefore, you should be revulsed by such a body. You should despair of it and should arouse your admiration for the body of the Tathāgata.

.

§12 dharmakāyo hi mārṣāḥ tathāgatakāyo dānanirjātaḥ śīlanirjātaḥ samādhinirjātaḥ prajñānirjāto vimuktinirjāto vimuktijñānadarśananirjātaḥ | maitrīkaruṇāmuditopekṣānirjātaḥ | dānadamasaṃyamanirjātaḥ kṣāntisauratyanirjāto dṛḍhavīryakuśalamūlanirjāto dhyānavimokṣasamādhisamāpattinirjātaḥ śrutaprajñopāyanirjātaḥ | saptatriṃśadbodhipakṣyanirjātaḥ śamathavidarśanānirjāto daśabalanirjātaś caturvaiśāradyanirjātaḥ | aṣṭādaśāveṇikabuddhadharmanirjātaḥ sarvapāramitānirjātaḥ | abhijñāvidyānirjātaḥ sarvākuśaladharmaprahāṇāya nirjātaḥ sarvakuśaladharmaparigrahanirjātaḥ satyanirjāto bhūtanirjāto ’pramādanirjātaḥ | apramāṇaśubhakarmanirjāto mārṣāḥ tathāgatakāyas tatra yuṣmābhiḥ spṛhā kartavyā | sarvasatvānāṃ ca sarvakleśavyādhiprahāṇāyānuttarāyāṃ samyakṣaṃbodhau cittāny utpādayitavyāni |

佛法身者從福祐生佛身者從智生從戒品定品慧品解品度知見品生從慈悲喜護生從布施調意自損生從忍辱仁愛柔和生從強行精進功德生從禪解定意正受生從智度無極聞德生從善權方便智謀生從一切諸度無極生從三十七道品生從神通生從止觀生從十力生從四無所畏生從佛十八法生 See the previous record (five ahead) 從神通生 (從止觀生從十力生從四無所畏生從佛十八法生) 從斷一切惡法生從一切善法合會生從諦生從誠生不可計清淨行為成如來身如是仁者當自勗勉欲除一切病者當發行大道

所以者何佛身者即法身也從無量功德智慧生從戒定慧解脫解脫知見生從慈悲喜捨生從布施持戒忍辱柔和勤行精進禪定解脫三昧多聞智慧諸波羅蜜生從方便生從六通生從三明生從三十七道品生從止觀生從十力四無所畏十八不共法生從斷一切不善法集一切善法生從真實生從不放逸生從如是無量清淨法生如來身諸仁者欲得佛身斷一切眾生病者當發阿耨多羅三藐三菩提心

從修無量殊勝福德智慧所生從修無量勝戒定慧解脫解脫知見所生從修慈悲喜捨所生從修布施調伏寂靜戒忍精進靜慮解脫等持等至般若方便願力智生從修一切到彼岸生修六通生修三明生修三十七菩提分生修止觀生從修十力四無畏生從修十八不共法生 See the previous record (five ahead) 從斷一切不善法集一切善法生從修諦實不放逸生從修無量清淨業生諸仁者如來之身功德如是汝等皆應發心求證汝等欲得如是之身息除一切有情病者當發阿耨多羅三藐三菩提心

"Friends, the body of a Tathāgata is the body of Dharma born of gnosis. The body of a Tathāgata is born of the stores of merit and wisdom It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality. It is born of conscious awareness. "Friends, the body of a Tathāgata is born of innumerable good works. Toward such a body you should turn your aspirations and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment."

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

§13 evaṃ vimalakīrtir licchavis tathā saṃnipatitānāṃ teṣāṃ glānaparipṛcchakānāṃ tathā tathā dharmaṃ deśayati yad bahūni satvaśatasahasrāṇy anuttarāyāṃ samyakṣaṃbodhau cittāny utpādayanti || ||

如是維摩詰為諸問疾者如應說法令無數千人發無上正真道意

如是長者維摩詰為諸問疾者如應說法令無數千人皆發阿耨多羅三藐三菩提心

是無垢稱為諸集會來問疾者如應說法令無數千人皆發阿耨多羅三藐三菩提心

| de bźin du lid tsa b’i dri ma med par grags pas de ltar nad ’dri ba’i tshogs pa de dag la ji nas sems can brgya stoṅ maṅ po dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa de lta de lta bur chos ’chad do |

While the Licchavi Vimalakīrti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.

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acintyopāyakauśalyaparivarto nāma dvitīyaḥ ||

| thabs la mkhas pa bsam gyis mi khyab pa’i le’u źes bya ste gñis pa’o ||

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維摩詰所說經弟子品第三

說無垢稱經卷第二大唐三藏法師玄奘譯聲聞品第三

3. The Disciples Reluctance to Visit Vimalakīrti

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§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.

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

§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

. . .

§11 prādeśikī bhadanta mahākāśyapasya karuṇāmaitrī, yan mahākulāny utsṛjya daridrakulāny upasaṃkrāmasi | api tu bhadanta mahākāśyapa dharma samatāpratiṣṭhithena te bhavitavyam | sarvadā sarvasatvasamanvāhāreṇa piṇḍapātaḥ paryeṣṭavyaḥ | anāhāreṇa cāhāraḥ paryeṣṭavyaḥ | parapiṇḍa grāhāpanayāya ca te piṇḍāya caritavyam | śunyagrāmādhiṣṭhithena ca grāmaḥ praveṣṭavyaḥ | naranārīparipākāya ca te nagaraṃ praveṣṭavyam | buddha kulakulīnena ca te kulāny upasaṃkramitavyāni |

如賢者有大哀捨大姓從貧乞當知已等法施普施於所行已能不食哀故從乞如不以言若住空聚所入聚中欲度男女所入城邑知其種姓輒詣劣家所行乞

唯大迦葉有慈悲心而不能普捨豪富從貧乞迦葉住平等法應次行乞食為不食故應行乞食為壞和合相故應取揣食為不受故應受彼食以空聚想入於聚落

唯大迦葉雖有慈悲而不能普捨豪富從貧乞尊者迦葉住平等法應次行乞食為不食故應行乞食為欲壞彼於食執故應行乞食為欲受他所施食故應行乞食以空聚想入於聚落為欲成熟男女大小入諸城邑趣佛家想詣乞食家

di ltar sems can chen po’i khyim bkol te dbul po’i khyim rnams su ’gro ba ni btsun pa ’od sruṅ chen po’i byams pa phyogs gcig pa yin gyi btsun pa ’od sruṅ chen po | chos mñam pa ñid la gnas par bya’o || dus thams cad du sems can thams cad la bsams te bsod sñoms btsal bar bya’o || zas med par zas btsal bar bya’o || gźan gyi ril por dzin pa bsal ba’i phyir khyod bsod sñoms la ’gro bar bya’o || groṅ stoṅ par byin gyis brlabs te khyod groṅ du ’jug par bya’o || skyes pa daṅ | bud med yoṅs su smin par bya ba’i phyir khyod groṅ khyer du ’jug par bya’o || saṅs rgyas kyi rigs kyis khyod khyim du ’gro bar bya’o |

Reverend Mahākāśyapa, to avoid the houses of the wealthy, and to favor the houses of the poor - this is partiality in benevolence. Reverend Mahākāśyapa, you should dwell on the fact of the equality of things, and you should seek alms with consideration for all living beings at all times. You should beg your food in awareness of the ultimate non-existence of food. You should seek alms for the sake of eliminating the materialism of others. When you enter a town, you should keep in mind its actual voidness yet you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha.

. . . . . . . .

於諸法無所受若見色如盲等所聞聲如響等所嗅香如風等所食味不以識得細滑無更樂於識法如幻

所見色與盲等所聞聲與響等所嗅香與風等所食味不分別受諸觸如智證知諸法如幻相無自性無他性本自不然今則無滅

為不受故應受彼食所見色與盲等所聞聲與嚮等所嗅香與風等所食味不分別受諸觸如智證知諸法如幻相無自性無他性無熾然無寂滅

mi len pas bsod sñoms blaṅ bar bya’o || dmus loṅ daṅ mtshuṅs par gṣugs rnams la blta’o || brag ca daṅ ’dra bar sgra rnams mñan to || rluṅ daṅ mtshuṅs par dri rnams mnam mo || rnam par rig pa med pas ro rnams myoṅ ṅo || ye śes la rig pa med pas reg bya rnams la reg par bya’o || sgyu ma’i skyes bu’i rnam par rig pas chos rnams la rig par bya’o || gaṅ bdag gi dṅos po daṅ | gźan gyi dṅos po de ni mi ’bar ba’o || gaṅ mi bar ba de ni źi bar mi ’gyur ro ||

You should accept alms by not taking anything You should see form like a man blind from birth hear sounds as if they were echoes smell scents as if they were winds experience tastes without any discrimination touch tangibles in awareness of the ultimate lack of contact in gnosis and know things with the consciousness of an illusory creature That which is without intrinsic substance and without imparted substance does not burn And what does not burn will not be extinguished.

. . . . . . . . .

§13 yadi sthaviro mahākāśyapo ṣṭau ca mithyātvāni samatikrāmet, aṣṭau ca vimokṣān samāpadyeta mithyāsamatayā ca samyaktvasamatām avataret ekena ca piṇḍapātena sarvasatvān pratipādayet, sarvabuddhān sarvāryāṃś ca pratipādya paścād ātmanā paribhuñjīta tathā ca paribhuñjīta yathā na saṃkleśo na vigatakleśaḥ paribhuñjīta na samāhito na vyutthitaḥ na saṃsārasthito na nirvāṇasthitaḥ paribhuñjīta | ye ca bhadantāya piṇḍapātaṃ dadati te teṣāṃ nālpaphalaṃ na mahāphalaṃ bhavet na ca hānāya na viśeṣāya gacchet buddhagatisamavasaraṇāya ca bhaveta na śrāvakagatisamavasaraṇāya | evaṃ sthaviro mahākāśyapo moghaṃ rāṣṭrapiṇḍam paribhuñjīta |

如今耆年已過八邪八解正受以正定越邪定以是所乞敬一切人亦以奉敬諸佛賢聖然後自食如是食者為非眾勞亦非無勞不有定意亦無所立不在生死不往滅度如賢者食所乞與者為非無福亦非大福為非耗減亦非長益是為正依佛道不依弟子之道賢者如是為不以癡妄食國中施

迦葉若能不捨八邪入八解脫以邪相入正法以一食施一切供養諸佛及眾賢聖然後可食如是食者非有煩惱非離煩惱非入定意非起定意非住世間非住涅槃其有施者無大福無小福不為益不為損是為正入佛道不依聲聞迦葉若如是食為不空食人之施也

尊者迦葉若能不捨八邪入八解脫以邪平等入正平等以一搏食施于一切供養諸佛及眾賢聖然後可食如是食者非有雜染非離雜染非入靜定非出靜定非住生死非住涅槃爾乃可食諸有施於尊者之食無小果無大果無損減無增益趣入佛趣不趣聲聞尊者迦葉若能如是而食於食為不空食他所施食

gal te | gnas brtan ’od sruṅ chen po | log pa ñid brgyad las kyaṅ mi da źiṅ rnam par thar pa brgyad la ’aṅ sñoms par jug ciṅ log pa’i mñam pa ñid kyis yaṅ dag pa’i mñam pa ñid la ’jug pa daṅ | bsod sñoms gcig kyaṅ sems can thams cad la sbyin źiṅ saṅs rgyas thams cad daṅ | phags pa thams cad la’aṅ dbul te | phul nas gdod bdag gis bźa ba lta na ji ltar ñon moṅs pa daṅ bcas pa’aṅ ma yin | ñon moṅs daṅ bral ba’aṅ ma yin pa de ltar bźa’o || mñam par bźag pa’aṅ ma yin | laṅs pa’aṅ ma yin par bźa’o || ’khor ba la’aṅ mi gnas la mya ṅan las ’das pa’aṅ mi gnas par bźa’o || bhtsun pa | khyod la gaṅ dag bsod sñoms sbyin par byed pa de dag kyaṅ bras bu che bar yaṅ mi gyur | bras bu chuṅ bar yaṅ mi gyur | briṅ bar yaṅ mi gyur | khyad par du’aṅ mi gyur | saṅs rgyas gśegs par yaṅ dag par gźol bar bya yi || ñan thos ’gro bar yaṅ dag par gźol bar mi bya’o || gnas brtan ’od sruṅ chen po | de ltar yul ’khor gyi bsod sñoms don yod par bźa’o źes mchi ste |

Elder Mahākāśyapa, if, equipoised in the eight liberations without transcending the eight perversions you can enter the equanimity of reality by means of the equanimity of perversion and if you can make a gift to all living beings and an offering to all the saints and Buddhas out of even a single measure of alms, then you yourself may eat. Thus, when you eat, after offering, you should be neither affected by passions nor free of passions neither involved in concentration nor free from concentration neither living in the world nor abiding in liberation. Furthermore, those who give such alms, reverend, have neither great merit nor small merit neither gain nor loss. They should follow the way of the Buddhas, not the way of the disciples. Only in this way, Elder Mahākāśyapa, is the practice of eating by alms meaningful.

. . . . . . . . . .

§14 so ’haṃ bhagavan imaṃ dharmanirdeśaṃ śrutvāścaryaprāptaḥ sarvabodhisatvān namasyāmi | gṛhiṇo pi nāmaivaṃrūpaṃ pratibhānam, ko ’nuttarāyāṃ samyakṣaṃbodhau cittaṃ notpādayet | tataḥ prabhṛti me na kaścit satvaḥ śrāvakayāne pratyekabuddhayāne vā samādāpitapūrvo ’nyatra mahāyānāt | tan nāhaṃ bhagavan utsahe tasya kulaputrasya glānaparipṛcchako gantum |

時我世尊聞其說是至未曾有一切菩薩當為作禮斯有家名乃以此辯勸發道意吾從是來希復立人為弟子緣一覺行每事勸人學無上正真之道故我不任詣彼問疾

時我世尊聞說是語得未曾有即於一切菩薩深起敬心復作是念斯有家名辯才智慧乃能如是其誰聞此不發阿耨多羅三藐三菩提心我從是來不復勸人以聲聞辟支佛行是故不任詣彼問疾

時我世尊聞說是語得未曾有即於一切諸菩薩等深起敬心甚奇世尊斯有家士辯才智慧乃能如是誰有智者得聞斯說而不發於阿耨多羅三藐三菩提心我從是來不勸有情求諸聲聞獨覺等乘唯教發心趣求無上正等菩提故我不任詣彼問疾

bcom ldan das | bdag chos bstan pa ’di thos nas ṅo mtshar du gyur te | byaṅ chub sems dpa thams cad la phyag tshal lo || khyim na gnas ba’aṅ ’di lta bu’i spobs pa daṅ ldan na | su źig bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems mi skyed sñam nas de tshun chad bdag gis sems can gaṅ yaṅ theg pa chen po ma lags par ñan thos kyi theg pa daṅ | raṅ saṅs rgyas kyi theg pa la sṅon chad ma btsud do || bcom ldan das | de’i 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 astonished and thought: Reverence to all bodhisattvas! If a lay bodhisattva may be endowed with such eloquence, who is there who would not conceive the spirit of unexcelled, perfect enlightenment? From that time forth, I no longer recommend the vehicles of the disciples and of the solitary sages but recommend the Mahāyāna And thus, Lord, I am reluctant to go to this good man to inquire about his illness.

. . . .

§15 tatra bhagavān āyuṣmantaṃ subhūtim āmatrayate sma: gaccha tvaṃ subhūte vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老須菩提汝行詣維摩詰問疾

佛告須菩提汝行詣維摩詰問疾

爾時世尊告大善現汝應往詣無垢稱所問安其疾

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

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

. .

subhūtir apy āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasya hetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye vaiśālyāṃ mahānagaryāṃ piṇḍāya carāmi, vimalakīrter licchaver niveśanaṃ piṇḍāya praviṣṭaḥ | tasya me vimalakīrtir licchaviḥ pātraṃ gṛhītvā praṇītena bhojanena pratipūryaivam āha

須菩提白佛言我不堪任詣彼問疾所以者何憶念我昔入其舍欲乞食時維摩詰取我缽盛滿飯謂我言

須菩提白佛言世尊我不堪任詣彼問疾所以者何憶念我昔入其舍從乞食時維摩詰取我缽盛滿飯謂我言

時大善現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而行乞食次入其舍時無垢稱為我作禮取我手缽盛滿美食而謂我言

rab byor 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 | yaṅs pa’i groṅ khyer chen por li tsa bi dri ma med par grags pa’i khyim du bsod sñoms la mchis pa daṅ | li tsa bi dri ma med par grags pas bdag gi lhuṅ bźed tshal nas zas bźaṅ pos bkaṅ ste ’di skad ces mchio ||

Subhūti replied, Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I remember one day, when I went to beg my food at the house of the Licchavi Vimalakīrti in the great city of Vaiśālī he took my bowl and filled it with some excellent food and said to me

. . . .

§16 saced tvaṃ bhadanta subhūte āmiṣasamatayā sarvadharmasamatām anugataḥ sarvadharmasamatayā ca buddhadharmasamatām anugata eva tvaṃ imaṃ piṇḍapātaṃ pratigṛhṇīṣva | saced tvaṃ bhadanta subhūte na rāgadoṣamohaprahīṇo na taiḥ sārdhaṃ saṃvasasi saced evam asy avikopya satkāyaṃ ekāyanaṃ mārgam anugataḥ | na ca te vidyā bhavatṛṣṇā ca samudghātitā na ca vidyāvimuktī utpādite | ānantaryasamatayā ca te samādhivimuktiḥ | na cāsi mukto na baddhaḥ | na ca te catvāry ārayasatyāni dṛṣṭāni na ca dṛṣṭasatyaḥ | na prāptaphalo na pṛthagajanasamavasaraṇaḥ | na cāsy āryo nānāryaḥ | na sarvadharmasamanvāgataś ca sarvadharmasamadhigataś ca |

設使賢者於食等者諸法得等諸法等者得眾施等如是行乞為可取彼若賢者不絕婬怒癡亦不與俱一切常若不知己身已得一行為非不明非趣有愛非得明度亦非極罪正解已解不解不縛不四諦見非不見諦不得道不凡人不凡法語不為真非不真一切無法行離法之想

唯須菩提若能於食等者諸法亦等諸法等者於食亦等如是行乞乃可取食若須菩提不斷婬怒癡亦不與俱不壞於身而隨一相不滅癡愛起於明脫以五逆相而得解脫亦不解不縛不見四諦非不見諦非得果非不得果非凡夫非離凡夫法非聖人非不聖人雖成就一切法而離諸法相乃可取食若須菩提

尊者善現若能於食以平等性而入一切法平等性以一切法平等之性入于一切佛平等性其能如是乃可取食尊者善現若能不斷貪恚愚癡亦不與俱不壞薩迦耶見入一趣道不滅無明并諸有愛而起慧明及以解脫能以無間平等法性而入解脫平等法性無脫無縛不見四諦非不見諦非得果非異生非離異生法非聖非不聖雖成就一切法而離諸法想乃可取食若尊者善現

btsun pa rab ’byor | khyod gal te zaṅ ziṅ gi mñam pa ñid rjes su rtogs śiṅ | chos thams cad kyi mñam pa ñis kyis saṅs rgyas kyi chos kyi mñam pa ñid rjes su rtogs na gzod bsod sñoms ’di loṅs śig | btsun pa rab ’byor | khyod gal te ’dod chags daṅ | źe sdaṅ daṅ | gti mug kyaṅ ma spaṅs la de dag daṅ lhan cig tu’aṅ mi gnas | gal te ’jig tshogs la lta ba’aṅ mi bskyod la bgrod pa gcig pa’i lam du yaṅ soṅ || khyod kyis ma rig pa daṅ srid pa’i sred pa’aṅ ma bcom la rig pa daṅ rnam par grol pa yaṅ ma skyed | mtshams med pa’i mñam pa ñid daṅ | khyod kyi rnam par grol ba’aṅ mtshuṅs | khyod grol ba yaṅ ma yin la bciṅs pa yaṅ ma yin | khod kyis ’phags pa’i bden pa bźi’aṅ ma mthoṅ la bden pa ma mth’oṅ ba yaṅ ma yin | ’bras bu thob pa’aṅ ma yin la so so’i skye bo’aṅ ma yin | khyod ’phags pa’aṅ ma yin la ma ’phags pa’aṅ ma yin | chos thams cad daṅ yaṅ ldan la chos thams cad kyi ’du śes daṅ yaṅ bral |

Reverend Subhūti, take this food if you understand the equality of all things, by means of the equality of material objects, and if you understand the equality of all the attributes of the Buddha, by means of the equality of all things. Take this food if, without abandoning desire, hatred, and folly, you can avoid association with them; if you can follow the path of the single way without ever disturbing the egoistic views; if you can produce the knowledges and liberations without conquering ignorance and the craving for existence; if, by the equality of the five deadly sins, you reach the equality of liberation; if you are neither liberated nor bound; if you do not see the Four Holy Truths, yet are not the one who has not seen the truth; if you have not attained any fruit, yet are not the one who has not attained; if you are an ordinary person, yet have not the qualities of an ordinary person; if you are not holy, yet are not unholy; if you are responsible for all things, yet are free of any notion concerning anything; Take this food, reverend Subhūti

. . . . . . . . . . .

§17 na ca te śāstā dṛṣṭo na dharmaḥ śruto na saṃghaḥ paryupāsitaḥ | ye ca te ṣaṭ śāstāras tadyathā pūraṇaḥ kāśyapaḥ maskarī gośālīputraḥ saṃjayo vairāṣṭrikaputraḥ kakudaḥ kātyāyanaḥ ajitaḥ keśakanbalaḥ nirgrantho jñātiputraḥ te ca bhadantasya śāstāras tāṃś ca niśritya pravrajito yadgāminas te ṣaṭ śāstāras tadgāmy evārya subhūtiḥ

不見佛不聞法是亦有師不蘭迦葉摩訶離瞿耶婁阿夷耑基耶今離波休迦旃先比盧特尼犍子等又賢者彼師說猗為道從是師者

不見佛不聞法彼外道六師富蘭那迦葉末伽梨拘賒梨子刪闍夜毘羅胝子阿耆多翅舍欽婆羅迦羅鳩馱迦旃延尼犍陀若提子等是汝之師因其出家彼師所墮汝亦隨墮乃可取食若須菩提

不見佛不聞法不事僧彼外道六師滿迦葉波末薩羯離瞿舍離子想吠多子無勝髮 [禾*曷]犎迦衍那離繫親子是尊者師依之出家彼六師墮尊者亦墮乃可取食若尊者善現

if, without seeing the Buddha, hearing the Dharma, or serving the Sangha you undertake the religious life under the six heterodox masters; namely, Purāṇa Kāśyapa, Māskārin Gośāliputra, Saṃjāyin Vairaṭiputra, Kakuda Kātyāyana, Ajita Keśakambala, and Nirgrantha Jñātiputra, and follow the ways they prescribe. Take this food, reverend Subhūti

. . .

§18 sarvadṛṣṭigateṣu cāryaman antargato na cāntamadhyaprāptaḥ aṣṭākṣaṇasamavasaraṇaś cāsi na cāsi lakṣaṇam anuprāptaḥ saṃkleśena cāsi samo vyavadānam adhigataḥ yā ca sarvasatvānām araṇā sā bhadantasyāpi araṇā na ca tvayā dakṣiṇā viśodhyate ye ca bhadantāya piṇḍapātaṃ dadati tāṃś ca vinipātayasi sarvamāraiś ca te sārdham ekahastaḥ kṛtaḥ sarvakleśāś ca te sahāyāḥ yatsvabhāvāś ca kleśās tatsvabhāvo bhadantaḥ sarvasatveṣu te vadhakacittaṃ pratyupasthitam sarvabuddhāś ca tebhyākhyātāḥ sarvabuddhadharmāṃś ca pratikrośasi na cāsi saṃghapratisaraṇaḥ na ca jātu parinirvāsyasi | evaṃ tvam imaṃ piṇḍapātaṃ pratigṛhīṇa |

為住諸見為墮邊際不及佛處為歸八難為在眾勞不信之垢不得離生死之道然其於眾人亦為他人想若賢者為他人想如彼者則非祐除也其施賢者為還眾魔共一手作眾勞侶於一切人若影想者其住如謗諸佛毀諸經不依眾經不得滅度矣當以如是行取乞耶

入諸邪見不到彼岸住於八難不得無難同於煩惱離清淨法汝得無諍三昧一切眾生亦得是定其施汝者不名福田供養汝者墮三惡道為與眾魔共一手作諸勞侶汝與眾魔及諸塵勞等無有異於一切眾生而有怨心謗諸佛毀於法不入眾數終不得滅度汝若如是乃可取食

墮諸見趣而不至中邊入八無暇不得有暇同諸雜染離於清淨若諸有情所得無諍尊者亦得而不名為清淨福田諸有布施尊者之食墮諸惡趣而以尊者為與眾魔共連一手將諸煩惱作其伴侶一切煩惱自性即是尊者自性於諸有情起怨害想謗于諸佛毀一切法不預僧數畢竟無有般涅槃時若如是者乃可取食

lta bar gyur pa thams cad kyi naṅ du’aṅ khyod chud ciṅ mtha’ daṅ | dbus kyaṅ mi rñed do | khyod mi khom pa brgyad du’aṅ ’jug la dal ba thob pa’aṅ med || khyod kun nas ñon moṅs pa daṅ mñam par gyur la rnam par byaṅ ba’aṅ khoṅ du ma chud | gaṅ sems can thams can thams cad kyi ñon moṅs pa med pa de | btsun pa’i ñon moṅs pa med pa yin | khyod kyi sbyin pa yaṅ rnam par ma sbyaṅs | btsun pa | khyod la su dag bsod sñoms sbyin par byed pa de dag kyaṅ log par ltuṅ bar byed | khyod bdud thams cad daṅ yaṅ lhan cig | ñon moṅs pa thams cad kyaṅ kyod kyi grogs su gyur | ñon moṅs pa’i ṅo bo ñid gaṅ yin pa btsun pa’i ṅo bo ñid kyaṅ de yin | sems can thams cad la’aṅ khyod kyis gsaṅ ba’i sems ñe bar gźag | saṅs rgyas thams cad la’aṅ khyod kyis skur | saṅs rgyas kyi chos thams cad la’aṅ mi sñan par byas | dge ’dun la’aṅ khyod mi rton ciṅ nam yaṅ yoṅs su mya ṅan las mi ’da’ na gdod khyod kyis bsod sñoms ’di loṅs śig ces mchi ste |

if, entertaining all false views, you find neither extremes nor middle; if, bound up in the eight adversities, you do not obtain favorable conditions; if, assimilating the passions, you do not attain purification; if the dispassion of all living beings is your dispassion, reverend; if those who make offerings to you are not thereby purified; if those who offer you food, reverend, still fall into the three bad migrations; if you associate with all Maras; if you entertain all passions; if the nature of passions is the nature of a reverend; if you have hostile feelings toward all living beings; if you despise all the Buddhas; if you criticize all the teachings of the Buddha; if you do not rely on the Sangha; and finally, if you never enter ultimate liberation.

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

§19 tasya me bhagavan imaṃ dharmanirdeśaṃ śrutvāndhakāraprātā diśo bhuvan tat kim asmai nirdiśāmi kathaṃ vā paratipadya iti | so haṃ tat pātram utsṛjya tato gṛhān niṣkramiṣyāmīti |

時我世尊得此惘然不識是何言當何說便置缽出其舍

時我世尊聞此語茫然不識是何言不知以何答便置缽欲出其舍

時我世尊得聞斯語猶拘重闇迷失諸方不識是何言不知以何答便捨自缽欲出其舍

bstan pa ’di de las thos nas | bcom ldan ’das | de la bdag gis ji skad bśad | ji skad smra | ji ltar bgyi sñam ste | phyogs bcu mun par gyur nas bar bgyis na li tsa bī’i dri ma med par grags pa bdag la ’di skad ces mchi’o || bdag gis lhuṅ bzed de yaṅ bor te khyim nas slar ’byuṅ bar bgyis na

Lord, when I heard these words of the Licchavi Vimalakīrti, I wondered what I should say and what I should do, but I was totally in the dark. Leaving the bowl, I was about to leave the house

. .

vimalakīrtir licchavir mām evam āha: mā bhadanta subhūte akṣarebhya uttrasīḥ pratigṛhāṇedaṃ pātram | tat kim manyase bhadanta subhūte yadi tathāgatanirmita evam ucyeta kaccit sa uttraset |

維摩詰言唯須菩提取缽勿懼云何賢者如來以想而言說乎何為以懼

維摩詰言唯須菩提取缽勿懼於意云何如來所作化人若以是事詰寧有懼不

時無垢稱即謂我言尊者善現取缽勿懼於意云何若諸如來所作化者以是事詰寧有懼不

li tsa bī’i dri ma med par grags pa bdag la ’di skad ces mchi’o || btsun pa rab ’byor | yi ge dag la ma ’jigs par lhuṅ bzed ’di loṅs śig | btsun pa rab ’byor; ’di ji sñam du sems | gal te de bźin gśegs pa’i sprul pa la de skad byas na de ji skrag par ’gyur ram |

when the Licchavi Vimalakīrti said to me, Reverend Subhūti, do not fear these words, and pick up your bowl. What do you think, reverend Subhūti? If it were an incarnation created by the Tathāgata who spoke thus to you, would you be afraid?

. .

so ’ham avocam no hīdaṃ kulaputra |

我言不也

bdag gis de la | rigs kyi bu | de lta ma yin no źes bgyis so ||

I answered, No indeed, noble sir!

.

sa mām evam āha nirmitamāyāsvabhāvebhyo bhadanta subhūte sarvadharmebhyo nottrasitavyam | tat kasmād dhetoḥ | sarvāṇi hi tāny vacanāni tatsvabhāvāni evaṃ paṇḍitā akṣareṣu na sajjanti na tebhya uttrasyanti | tat kasmād dhetoḥ | sarvāṇi tāny akṣarāṇy anakṣarāṇi sthāpayitvā vimuktiṃ vimuktilakṣaṇāṃś ca sarvadharmān |

維摩詰言想為幻而自然賢者不曰一切法一切人皆自然乎至於智者不以明著故無所懼悉捨文字於字為解脫解脫相者則諸法也

維摩詰言一切諸法如幻化相汝今不應有所懼也所以者何一切言說不離是相至於智者不著文字故無所懼何以故文字性離無有文字是則解脫解脫相者則諸法也

無垢稱言諸法性相皆如幻化一切有情及諸言說性相亦爾諸有智者於文字中不應執著亦無怖畏所以者何一切言說皆離性相何以故一切文字性相亦離都非文字是則解脫解脫相者即一切法

des bdag la smras pa | btsun pa rab ’byor | sgyu ma sprul pa’i raṅ bźin gyi chos thams cad la skrag par ma byed cig | de ci’i phyir źe na | tshig de dag thams cad kyaṅ de’i raṅ bźin te | de ltar mkhas pa dag yi ge rnams la yaṅ mi chags śiṅ de dag la skrag par mi byed pa’i phyir ro | |de ci’i phyir źe na | yi ge de dag thams cad ni yi ge med pa ste | rnam par grol ba ni ma gtogs so || chos thams cad ni rnam par grol ba’i mtshan ñid do ||

He then said, Reverend Subhūti, the nature of all things is like illusion, like a magical incarnation. So you should not fear them. Why? All words also have that nature, and thus the wise are not attached to words, nor do they fear them. Why? All language does not ultimately exist, except as liberation. The nature of all things is liberation.

. . .

§20 iha nirdeśe diśyamāne dvayor devaputraśatayor virajo vigatamalaṃ dharmeṣu dharmacakṣur viśuddham pañcamānāṃ ca devaputraśatānām ānulomikyāḥ kṣānteḥ pratilambho bhūt | ahaṃ ca niṣpratibhāno bhūvam na cāsya śaknomy uttare prativacanaṃ dātum tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

當其世尊說是語時二百天人得法眼淨故我不任詣彼問疾

維摩詰說是法時二百天子得法眼淨故我不任詣彼問疾

世尊彼大居士說是法時二萬天子遠塵離垢於諸法中得法眼淨五百天子得順法忍時我默然頓喪言辯不能加對故我不任詣彼問疾

bstan pa ’di bśad pa na lha’i bu ñis brgya chos rnams la chos kyi mig rdul med ciṅ dri ma daṅ bral ba rnam par dag go | lha’i bu lṅa brgya ni rjes su mthun pa’i bzod pa thob par gyur to || bdag kyaṅ spobs pa ma mchis par gyur nas de la slar lan ldon pa’i rṅo ma thogs te | bcom ldan ’das de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

When Vimalakīrti had discoursed in this way, two hundred gods obtained the pure doctrinal vision in regard to all things, without obscurity or defilement and five hundred gods obtained the conformative tolerance. As for me, I was speechless and unable to respond to him. Therefore, Lord, I am reluctant to go to this good man to inquire about his illness.

. . . .

§21 atha khalu bhagavān āyuṣmantaṃ pūrṇaṃ maitrayāṇīputram āmatrayate sma gaccha tvaṃ pūrṇa vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告頒耨文陀尼子汝行詣維摩詰問疾

佛告富樓那彌多羅尼子汝行詣維摩詰問疾

爾時世尊告滿慈子汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa byams ma’i bu gaṅ po la bka’ stsal pa | gaṅ po khyod li tsa bī’i dri ma med par grags pa’i nad ’drir soṅ śig |

Then, the Buddha said to the venerable Pūrṇamaitrāyaṇīputra Pūrṇa, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

pūrṇo py āha nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan ekasmin samaye vanasyānyatamasmin pṛthivīpradeśādikarmikāṇāṃ bhikṣūṇāṃ dharmaṃ deśayāmi |

頒耨白佛言我不堪任詣彼問疾所以者何憶念我昔在他方大樹下為阿夷行比丘說死畏之法

富樓那白佛言世尊我不堪任詣彼問疾所以者何憶念我昔於大林中在一樹下為諸新學比丘說法

時滿慈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為諸新學苾芻說法

gaṅ pos kyaṅ gsol pa | bcom ldan ’das | bdag skyes bu dam pa de’i bro 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 | nags tshal chen po’i sa phyogs śig na las daṅ po pa’i dge sloṅ dag la chos ston ciṅ mchis na

Pūrṇa replied, Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest

. . .

tatra me vimalakīrtir licchavir upasaṃkramya mām evam āha

時維摩詰來謂我言

時無垢稱來到彼所稽首我足而作是言

li tsa bī’i dri ma med par grags pa der mchis nas bdag la ’di skad ces mchi’o ||

the Licchavi Vimalakīrti came there and said to me

.

§22 samāpadya bhadanata pūrṇaiteṣāṃ bhikṣūṇāṃ cittam avalokya dharmaṃ deśaya | mā mahāratnabhājaneṣu prati kulmāṣān prākṣaipsīḥ | jānīṣva tāvat kimāśayā ete bhikṣava iti | mā vaidūryaratnaṃ kācamaṇikaiḥ samānīkārṣīḥ | mā bhadanta pūrṇāpratyavekṣya satvendriyeṣu prādeśikendriyatvam upasaṃhārṣīḥ | mākṣatāṃ kṣinuṣva | mā mahāmārgam avatartukāmān bhaṇḍarathyāṃ praveśaya | mā mahāsāgaraṃ goṣpade praveśaya | mā sūryaprabhāṃ khadyotakair nirvartaya | mā siṃhanādasaṃprasthitān sṛgālanāde niyojaya | api bhadanta pāurṇa sarve hy ete bhakṣavao mahāyānasaṃprasthitā amuṣitabodhicittāḥ | teṣāṃ bhadanta pūrṇa mā śrāvakayānam upadarśaya | kaṣṭaṃ hi śrāvakayānam | jātyandhā iva me śrāvakāḥ pratibhānti stavendriyavimātratājñāne |

欲何置此人何以教此比丘無乃反戾此摩尼之心是已為下正行又不當以不視人根而說其意也當取使無瘡莫便內坏於窖在大生死可使入跡莫專導以自守之又此賢者諸比丘在大道已有決如何忘其道意而發起以弟子行乎

唯富樓那先當入定觀此人心然後說法無以穢食置於寶器當知是比丘心之所念無以琉璃同彼水精汝不能知眾生根源無得發起以小乘法彼自無瘡勿傷之也欲行大道莫示小徑無以大海內於牛跡無以日光等彼螢火富樓那此比丘久發大乘心中忘此意如何以小乘法而教導之我觀小乘智慧微淺猶如盲人不能分別一切眾生根之利鈍

唯滿慈子先當入定觀苾芻心然後乃應為其說法無以穢食置於寶器應先了知是諸苾芻有何意樂勿以無價吠琉璃寶同諸危脆賤水精珠尊者滿慈勿不觀察諸有情類根性差別授以少分根所受法彼自無瘡勿傷之也欲行大道莫示小徑 (無以日光等彼螢火)無以大海內於牛跡無以妙高山王內於芥子無以日光等彼螢火 (無以大海內於牛跡無以妙高山王內於芥子) 無以大師子吼同野干鳴尊者滿慈子是諸苾芻皆於往昔發趣大乘心祈菩提中忘是意如何示以聲聞乘法我觀聲聞智慧微淺過於生盲無有大乘觀諸有情根性妙智不能分別一切有情根之利鈍

btsun pa gaṅ po | sñoms par źugs te dge sloṅ ’di dag gi sems ltos la chos ston cig | rin po che’i snod chen por zan rul ma blugs śig | dge sloṅ ’di dag gi bsam pa ji lta bu śes par gyis la nor bu rin po che ba’i d’u rya mchiṅ bu’i nor bu daṅ mtshuṅs par ma byed cig | btsun pa gaṅ po sems can gyi dbaṅ po dag la ma brtags par ñi tshe ba’i dbaṅ po ñe bar ma sgrub śig | rma med pa la rma ma phyuṅs śig | lam chen por ’jug par ’dod pa sraṅ dog par ma gzud cig | rgya mtsho chen po ba laṅ gi rmig rjes su ma blugs śig | ri rab yuṅs ’bru’i naṅ du ma gźug cig | ñi ma’i ’od srin bu me khyer gyis ma bzlog cig | seṅ ge’i sgra sgrogs par ’dod pa rnams tsa’i sgra la ma gzud cig | btsun pa gaṅ po | dge sloṅ ’di dag thams caṅ ni theg pa chen po la yaṅ dag par źugs pa las byaṅ chub kyi sems stor ba śa stag ste | btsun pa gaṅ po ’di dag la ñan thos kyi theg pa ma ston cig | ñan thos kyi theg pa ni yaṅ dag pa ma yin te | sems can gyi dbaṅ po’i rim pa śes pa la ñan thos ’di dag ni kho bos dmus loṅ daṅ ’dra ba sñam byed do ||

Reverend Pūrṇa, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks and do not confuse priceless sapphires with glass beads! Reverend Pūrṇa, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal! Reverend Pūrṇa, all these monks were formerly engaged in the Mahāyāna but have forgotten the spirit of enlightenment. Do not, therefore, O Hoonourable Pūrṇa, teach them the Listeners Vehicle. The Listeners Vehicle is shallow. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.

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

§23 atha vimilakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samādhiṃ samāpadyate sma | yathā te bhikṣavo naikavidhaṃ pūrvenivāsam anusmaranti sma | te pañcabuddhaśataparyupāsitakuśalamūlāḥ samyakṣaṃbodhaye teṣāṃ tad bodhicittam āmukhībhūtam | te tasya satpuruṣasya pādau śirobhiḥ praṇamya tatraiva niṣaṇṇāḥ prāñjalayo bhūtvā teṣāṃ tādṛśī dharmadeśanā kṛtā yathāvaivartikāḥ saṃvṛttā anuttarasyāṃ samyakṣaṃbodhau |

是時維摩詰即如其像三昧正受念是比丘宿命已於五百佛立德本在無上正真道已分布因其道意而為解說即時諸比丘稽首禮維摩詰足已為說如是法皆得不退轉自從是來我念弟子未觀察人者不可為說法所以者何不能常定意根原知本德如佛世尊

時維摩詰即入三昧令此比丘自識宿命曾於五百佛所植眾德本迴向阿耨多羅三藐三菩提即時豁然還得本心於是諸比丘稽首禮維摩詰足時維摩詰因為說法於阿耨多羅三藐三菩提不復退轉我念聲聞不觀人根不應說法

時無垢稱便以如是勝三摩地令諸苾芻隨憶無量宿住差別曾於過去五百佛所種諸善根積習無量殊勝功德迴向無上正等覺心隨憶如是宿住事已求菩提心還現在前即便稽首彼大士足時無垢稱因為說法令於無上正等菩提不復退轉時我世尊作如是念諸聲聞人不知有情根性差別不白如來不應輒爾為他說法所以者何諸聲聞人不知有情諸根勝劣非常在定如佛世尊

de nas li tsa bī’i dri ma med par grags pa de’i tshe ji ltar dge sloṅ de dag sṅon gyi gnas rnam pa maṅ po rjes su dran par ’gyur ba de lta bu’i tiṅ ṅe ’dzin la sñoms par źugs nas | de dag la yaṅ dag par rdzogs pa’i byaṅ chub kyi phyir saṅs rgyas lṅa brgya la bsñen bkur byas pa’i dge ba’i rtsa ba daṅ ldan pa ste | de dag gi byaṅ chub kyi sems de yaṅ mṅon du gyur nas de dag skyes bu dam pa de’i rkaṅ pa la mgo bos phyag btsal te | thal mo sbyar bar gyur pa daṅ | des yaṅ de dag la blan med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par ’gyur ba de lta bu’i chos bstan nas | bcom ldan ’das bdag gis ’di sñam du bsams so || ñan thos kyis pha rol gyi sems daṅ bsam pa ma brtags par su la’aṅ chos mi bstan to || de ci’i slad du źe na | ñan thos ni sems can thams cad kyi dbaṅ po mchog daṅ | mchog ma lags pa la mkhas pa’aṅ ma mchis | ji ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bźin du rtag tu mñam par bźag pa yaṅ ma lags so sñam bgyid de |

At that moment, the Licchavi Vimalakīrti entered into such a concentration that those monks were caused to remember their various former existences in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment. It occurred to me then, The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathāgata, the Saint, the perfectly accomplished Buddha.

. . . .

§24 tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

故我不任詣彼問疾

是故不任詣彼問疾

故我不任詣彼問疾

bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Therefore, Lord, I am reluctant to go to that good man to inquire about his health.

.

§25 tatra bhagavān āyuṣmantaṃ kātyāyanam āmatrayate sma gaccha tvaṃ kātyāyana vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老迦旃延汝行詣維摩詰問疾

佛告摩訶迦旃延汝行詣維摩詰問疾

爾時世尊告彼摩訶迦多衍那汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa kā tya’i bu chen po la bka’ ska’ stsal pa | k’a tya’i bu khyod li tsa bī’i dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Mahākātyāyana Katyayana, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

kātyāyano py āha nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan bhagavatā saṃkṣiptena bhikṣūṇāṃ avavādo dattaḥ | teṣāṃ sūtrapadaviniścayāya dharmaṃ deśayāmi yad idam anityārthaṃ duḥkhārtham anātmārthaṃ śāntārtham |

迦旃延白佛言我不堪任詣彼問疾所以者何憶念昔者佛為兩比丘粗現軌跡已便入室吾於後為其說經中要言無常之義苦義空義非身之義

迦旃延白佛言世尊我不堪任詣彼問疾所以者何憶念昔者佛為諸比丘略說法要我即於後敷演其義謂無常義苦義空義無我義寂滅義

迦多衍那白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間佛為苾芻略說法已便入靜住我即於後分別決擇契經句義謂無常義苦義空義無我義寂滅義

katya’i 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 | bcom ldan ’das kyis dge sloṅ rnams la gdams pa mdor bka’ stsal te | mdo de’i tshig gtan la dbab pa’i slad du bdag gis | ’di lta ste | mi rtag pa’i don daṅ | sdug bsṅal ba’i don daṅ | bdag med pa’i don daṅ | źi ba’i don gyi chos bstan na

Katyayana replied, Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? Lord, I remember one day when, after the Lord had given some brief instruction to the monks I was defining the expressions of that discourse by teaching the meaning of impermanence, suffering, selflessness, and peace;

. . . .

tatra vimalakīrtir licchavir upasaṃkramya mām evam āha

時維摩詰來謂我言

時無垢稱來到彼所稽首我足而作是言

li tsa bī’i dri ma med par grags pa der mchis nas bdag la ’di skad ces mchi’o ||

the Licchavi Vimalakīrti came there and said to me

.

§26 mā bhadanta kātyāyana sapracāram utpādabhaṅghayuktāṃ dharmatāṃ nirdiśa | yo bhadanta kātyāyanātyantatayā na jāto na janiṣyati notpanno na niruddho na nirotsyate yam anityārthaḥ | yaḥ pañcānāṃ skandhānāṃ śūnyatānugamānutpādanirodhārtho yaṃ duḥkhārthaḥ | yad ātmānātmayor advayatvam ayaṃ anātmārthaḥ | yo svabhāvo parabhāvas tad anujjvalitam, yad anujjvallitaṃ na tac chāmyati, yo atyantopaśamo yaṃ śāntārthaḥ |

惟迦旃延無以待行有起之義為說法也若賢者都不生不增生不起不滅是為無常義五陰空無所起以知是是苦義於我不我而不二是非身義不然不滅為都滅終始滅是為空義

唯迦旃延無以生滅心行說實相法迦旃延諸法畢竟不生不滅是無常義五受陰洞達空無所起是苦義諸法究竟無所有是空義於我無我而不二是無我義法本不然今則無滅是寂滅義

唯大尊者迦多衍那無以生滅分別心行說實相法所以者何諸法畢竟非已生非今生非當生非已滅非今滅非當滅義是無常義洞達五蘊畢竟性空無所由起是苦義諸法究竟無所有是空義知我無我無有二是無我義無有自性亦無他性本無熾然今無息滅無有寂靜畢竟寂靜究竟寂靜是寂滅義

btsun pa kā tya’i bu chen po | rgyu ba daṅ bcas pa | skye ba daṅ bcas pa ’jig pa daṅ ldan pa’i chos ñid ma ston cig | btsun pa kā tya’i bu chen po | gaṅ śin tu ma skyes | ma bskyed | bskyod par mi ’gyur | ma ’gags | mi ’gag |’gag par mi ’gyur ba de ni mi rtag pa’i don to || gaṅ phuṅ po lṅa po dag la stoṅ pa ñid du rtogs pas skye ba med pa rtog pa’i don de ni sdug bsṅal gyi don to || gaṅ bdag daṅ | bdag med pa gñis su med pa ñid de ni bdag med pa’i don to || gaṅ raṅ gi ṅo bo med pa daṅ | gźan gyi ṅo bo med pa de ni mi ’bar te | gaṅ mi ’bar ba de ni źi bar mi ’gyur źiṅ | gaṅ rab tu ma źi ba de ni źi ba’i don to ||

Reverend Mahākātyāyana, do not teach an ultimate reality endowed with activity, production, and destruction! Reverend Mahākātyāyana, nothing was ever destroyed, is destroyed, or will ever be destroyed. Such is the meaning of impermanence. The meaning of the realization of birthlessness, through the realization of the voidness of the five aggregates, is the meaning of suffering. The fact of the nonduality of self and selflessness is the meaning of selflessness. That which has no intrinsic substance and no other sort of substance does not burn, and what does not burn is not extinguished; such lack of extinction is the meaning of peace.

. . . . . .

§27 asmin khalu punar nirdeśe diśyamāne teṣāṃ bhikṣūṇāṃ anupādāyāsravebhyaś cittāni vimuktāni tad nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

彼說是時其比丘本漏意解故我不任詣彼問疾

說是法時彼諸比丘心得解脫故我不任詣彼問疾

說是法時彼諸苾芻諸漏永盡心得解脫時我世尊默然無辯故我不任詣彼問疾

bstan pa ’di bśad pa na dge sloṅ de dag len pa med par zag pa rnams las sems rnam par grol lo || bcom ldan ’das | de’i slad du bdag ni skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

When he had discoursed thus, the minds of the monks were liberated from their defilements and entered a state of nongrasping. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness.

. .

§28 tatra bhagavān āyuṣmantam aniruddham āmantrayate sma: gaccha tvam aniruddha vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老阿那律汝行詣維摩詰問疾

佛告阿那律汝行詣維摩詰問疾

爾時世尊告大無滅汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa ma ’gags pa la bka’ stsal pa | ma ’gags pa | khyod li tsa bī’i ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Aniruddha: Aniruddha, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

aniruddho ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ |

阿那律白佛言我不堪任詣彼問疾所以者何

阿那律白佛言世尊我不堪任詣彼問疾所以者何

時大無滅白言世尊我不堪任詣彼問疾所以者何

ma ’gags pas kyaṅ gsol pa | bcom ldan ’das bdag skyes bu dam pa de’i bro ’dri źiṅ ma chi bar mi spro’o || de ci’i slad du źe na |

My Lord, I am indeed reluctant to go that good man to inquire about his illness. Why?

. .

§29 abhijānāmy ahaṃ bhagavan: anyatamasmiṃś caṅkrame caṅkramāmi | tatra śubhavyūho nāma brahmā daśabhir brahmasahasraiḥ sārdhaṃ taṃ pradeśam avabhāsya yenāhaṃ tenopasaṃkramya mama pādau śirasābhivandyaikānte sthitvā mām etad avocat: kiyad āyuṣmān aniruddho divyena cakṣuṣā paśyati |

憶念我昔於他處經行見有梵天名淨復淨與千梵俱來詣我稽首作禮問我言幾何阿那律天眼所見

憶念我昔於一處經行時有梵王名曰嚴淨與萬梵俱放淨光明來詣我所稽首作禮問我言幾何阿那律天眼所見

憶念我昔於一時間在大林中一處經行時有梵王名曰嚴淨與萬梵俱放大光明來詣我所稽首作禮而問我言尊者無滅所得天眼能見幾何

bcom ldan ’das | bdag gis mṅon par ’tshal ba dus gcig na | bdag ’chag sa źig na ’chag pa der tshaṅs pa chen po dge ba bkod pa źes bgyi ba tshaṅs pa khri daṅ lhan cig phyogs de snaṅ bar bgyis nas bdag ga la ba der mchis te | bdag gi rkaṅ pa la mgo bos phyag bgyis nas phyogs gcig tu ’khod de bdag la ’di skad ces mchi’o || btsun pa ma ’gags pa | khyod bcom ldan ’das kyis lha’i mig can gyi mchog tu gsuṅs na | tshe daṅ ldan pa ma ’gags pa’i lha’i mig gis ji srid tshun chad mthoṅ |

I remember, Lord, one day when I was taking a walk, the great Brahmā named Subhavyuha and the ten thousand other Brahmās who accompanied him illuminated the place with their radiance and, having bowed their heads at my feet, withdrew to one side and asked me, Reverend Aniruddha, you have been proclaimed by the Buddha to be the foremost among those who possess the divine eye. To what distance does the divine vision of the venerable Aniruddha extend?

. .

tam enam aham etad avocam: ahaṃ mārṣa imaṃ triṃsāhasramahāsāhasraṃ lokadhātuṃ bhagavataḥ śākyamuner buddhakṣetraṃ tad yathāpi nāma karatale nyastam āmalakaphalam evaṃ paśyāmi |

我答言仁者吾於是三千大千佛國如於掌中觀寶冠耳

我即答言仁者吾見此釋迦牟尼佛土三千大千世界如觀掌中菴摩勒果

時我答言大仙當知我能見此釋迦牟尼三千大千佛之世界如觀掌中阿摩洛果

bdag gis de la ’di skad ces bgyis so || grogs po dag | kho bos ni bcom ldan ’das śākyathub pa’i saṅs rgyas kyi źiṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ni ’di lta ste | dper na | skyes bu mig daṅ ldan pa’i lag mthil du skyu ru ra’i ’bras bu bźag pa bźin du mthoṅ ṅo

I answered, Friends, I see the entire billion-world-galactic universe of the Lord Śākyamuni just as plainly as a man of ordinary vision sees a myrobalan nut on the palm of his hand.

. .

§30 iyaṃ ca kathā pravṛttā vimalakīrtiś ca licchavis taṃ pradeśam upasaṃkrāmat | upasaṃkramya mama pādau śirasā vanditvaivam āha: kiṃ bhadantāniruddha divyaṃ cakṣur abhisaṃskāralakṣaṇam utānabhisaṃskāralakṣaṇam | yady abhisaṃskāralakṣaṇaṃ tad bāhyaiḥ pañcābhijñaiḥ samam athānabhisaṃskāralakṣaṇaṃ anabhisaṃskāro ’saṃskṛtas tena na śakyaṃ draṣṭum | tat kathaṃ sthaviraḥ paśyati |

時維摩詰來謂我言云何賢者眼為受身相耶無受相耶假使有受身相則與外五通等若無受相無受相者無計數則不有見

時維摩詰來謂我言唯阿那律天眼所見為作相耶無作相耶假使作相則與外道五通等若無作相即是無為不應有見

時無垢稱來到彼所稽首我足而作是言尊者無滅所得天眼為有行相為無行相若有行相即與外道五神通等若無行相即是無為不應有見云何尊者所得天眼能有見耶

źes bka’ mchid ’di bgyid pa daṅ | li tsa bī’i dri ma med par grags pa phyogs der mchis te | bdag gi rkaṅ pa la mgo bos phyag bgyis nas bdag la ’di skad ces mchi’o || btsun pa ma ’gags pa’i lha’i mig mṅon par ’du byed pa’i mtshan ñid dam | ’on te mṅon par ’du mi byed pa’i mtshan ñid yin | de gal te mṅon par ’du byed pa’i mtshan ñid yin na ni phyi rol gyi mṅon par śes pa lṅa daṅ mtshuṅs so || ji ste mṅon par ’du mi byed pa yin na ni mṅon par ’du mi byed pa ni ’dus ma byas pa yin te | des ni mth’oṅ bar mi nus na gnas brtan gyis ji ltar mthoṅ źes mchi nas

When I had said these words, the Licchavi Vimalakīrti came there and having bowed his head at my feet, said to me Reverend Aniruddha, is your divine eye compounded in nature? Or is it uncompounded in nature? If it is compounded in nature, it is the same as the superknowledges of the heterodox. If it is uncompounded in nature, then it is not constructed and, as such, is incapable of seeing. Then, how do you see, O elder?

. . . . . .

so ’haṃ tūṣṇīm abhūvam |

我時默然

世尊我時默然

時我世尊默無能對

bdag caṅ mi mchi bar gyur te |

At these words, I became speechless

.

§31 sa ca brahmā tasya satpuruṣasyemaṃ nirdeśaṃ śrutvāścaryaprāptas taṃ namaskṛtyaitad avocat: ke loke divyacakṣuṣaḥ |

彼諸梵聞其言至未曾有即為作禮而問言世孰復有天眼

彼諸梵聞其言得未曾有即為作禮而問曰世孰有真天眼者

然彼諸梵聞其所說得未曾有即為作禮而問彼言世孰有得真天眼者

tshaṅs pa de yaṅ skyes bu dam pa de las bstan pa ’di thos nas ṅo mtshar du gyur te phyag btsal nas ’di skad ces smras so || ’jig rten na lha’i mig can gaṅ lags |

and Brahmā also was amazed to hear this teaching from that good man. Having bowed to him, he said Who then, in the world, possesses the divine eye?

. .

āha: buddhā bhagavanto loke divyacakṣuṣo ye samāhitāvasthāṃ ca na vijahati sarvabuddhakṣetrāṇi ca paśyanti | na ca dvayaprabhāvitāḥ |

維摩詰言有佛世尊常在三昧禪志不戲悉見諸佛國不自稱說

維摩詰言有佛世尊得真天眼常在三昧悉見諸佛國不以二相

無垢稱言有佛世尊得真天眼不捨寂定見諸佛國不作二相及種種相

smras pa | saṅs rgyas bcom ldan ’das rnams ni ’jig rten na lha’i mig can te | de dag ni mñam par gźag pa’i gnas kyaṅ mi ’dor la saṅs rgyas kyi źiṅ thams cad kyaṅ gzigs te | gñis kyis rab tu phye ba yaṅ ma yin no ||

Vimalakīrti answered, In the world, it is the Buddhas who have the divine eye. They see all the buddha-fields without even leaving their state of concentration and without being affected by duality.

.

§32 atha sa brahmemaṃ nirdeśaṃ śrutvā daśasahasraparivāro ’dhyāśayenānuttarāyāṃ samyakṣaṃbodhau cittam utpādayati sma | sa māṃ vanditvā taṃ ca satpuruṣam abhivādya tatraivāntarhitaḥ | ahaṃ ca niṣpratibhāno ’bhūvam | tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

於是眾中五百梵具足發無上正真道意已皆忽然不現故我不任詣彼問疾

於是嚴淨梵王及其眷屬五百梵天皆發阿耨多羅三藐三菩提心禮維摩詰足已忽然不現故我不任詣彼問疾

時彼梵王五百眷屬皆發無上正等覺心禮無垢稱欻然不現故我不任詣彼問疾

de nas tshaṅs pa ga-yog ’khor khris bstan pa ’di thos nas lhag pa’i bsam pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || des bdag daṅ | skyes bu dam pa de la phyag bgyis te gus par smras nas de ñid du mi gda’ bar gyur te | bdag kyaṅ spobs pa ma mchis par gyur to | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Having heard these words, the ten thousand Brahmās were inspired with high resolve and conceived the spirit of unexcelled, perfect enlightenment. Having paid homage and respect both to me and to that good man, they disappeared. As for me, I remained speechless, and therefore I am reluctant to go to that good man to inquire about his illness.

. . .

§33 tatra bhagavān āyuṣmantam upālim āmantrayate sma: gaccha tvam upāle vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老優波離汝行詣維摩詰問疾

佛告優波離汝行詣維摩詰問疾

爾時世尊告優波離汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa ñe bar ’khor la bka’ stsal pa | ñe bar ’khor khyod li tsa bā’i dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Upāli Upāli, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

upālir apy āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: anyatamau dvau bhikṣū āpattim āpannau, tau bhagavataḥ paryapatrapamāṇau bhagavantaṃ nopasaṃkrāmataḥ | tau yenāhaṃ tenopasaṃkrāntāv upasaṃkrāmya mām etad avocatām | āvāṃ bhadantopāle āpattim āpannau, tāv āvāṃ paryapatrapamāṇau bhagavantam upasaṃkramituṃ notsahāvahe | utsāhāya āyuṣmann upāle vinodayasvāvayoḥ kaukṛtyaṃ vyutthāpayasvāvām āpatteḥ |

優波離白佛言我不堪任詣彼問疾所以者何憶念昔者有兩比丘未踐跡以為恥將詣如來過問我言吾賢者未踐跡誠以為恥欲往見佛願賢者解其意

優波離白佛言世尊我不堪任詣彼問疾所以者何憶念昔者有二比丘犯律行以為恥不敢問佛來問我言唯優波離我等犯律誠以為恥不敢問佛願解疑悔得免斯咎

時優波離白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間有二苾芻犯所受戒深懷媿恥不敢詣佛來至我所稽首我足而謂我言唯優波離今我二人違越律行誠以為恥不敢詣佛願解憂悔得免斯咎

ñe bar ’khor 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 | dge sloṅ gñis śig ltuṅ ba byuṅ nas bcom ldan ’das la ṅo tsha ste bcom ldan ’das kyi druṅ du ma mchis kyi | de gñis bdag ga la ba der mchis te bdag la ’di skad ces mchi’o || btsun pa ñe bar ’khor bdag cag gñis la ltuṅ ba byuṅ ste ṅo tsha nas bcom ldan ’das kyi druṅ du yaṅ ma mchis na | tshe daṅ ldan pa ñe bar ’khor | khyod kyis bdag cag gñis kyi the tshom sol te bdag cag gñis ltuṅ ba las phyuṅs śig ces mchi nas |

Upāli replied, Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day there were two monks who had committed some infraction and were too ashamed to appear before the Lord so they came to me and said Reverend Upāli, we have both committed an infraction but are too ashamed to appear before the Buddha. Venerable Upāli, kindly remove our anxieties by absolving us of these infractions.

. . . . . .

§34 so ’haṃ bhagavaṃs tau bhikṣū dharmyayā kathayā saṃdarśayāmi | vimalakīrtiś ca licchavis taṃ pradeśam anuprāptaḥ sa mām etad avocat: mā bhadantopāle etau bhikṣū āgāḍhīkārṣīḥ, vinodayānayor āpattim, mā āvilīkārṣīḥ | na hi bhadantopāle āpattir adhyātmapratiṣṭhitā na bahirdhāsaṃkrānto nobhayam antareṇopalabhyate | tat kasmād dhetoḥ | uktaṃ hi bhagavatā cittasaṃkleśāt satvāḥ saṃkliśyante cittavyavadānād viśudhyante | cittaṃ ca bhadantopāle nādhyātmapratiṣṭhitaṃ na bahirdhā nobhayam antareṇopalabhyate | yathā cittaṃ tathāpattiḥ, yathāpattis tathā sarvadharmāḥ, tathatāṃ na vyativartante | yā bhadantopāle cittasya prakṛtir yayā cittaprakṛtyā bhadantasya cittaṃ vimuktam, kiṃ jātu sā cittaprakṛtiḥ saṃkliṣṭā |

吾則為之現說法語時維摩詰來謂我言唯優波離莫釋以所誨而詭其行也又賢者未踐跡者不內住不外計亦不從兩間得所以者何此本為如來意欲為勞人執勞惡意已解意得依者亦不內不外不從兩間得如其意然未跡亦然諸法亦然轉者亦然如優波離意之淨以意淨意為解寧可復污復使淨耶

我即為其如法解說時維摩詰來謂我言唯優波離無重增此二比丘罪當直除滅勿擾其心所以者何彼罪性不在內不在外不在中間如佛所說心垢故眾生垢心淨故眾生淨心亦不在內不在外不在中間如其心然罪垢亦然諸法亦然不出於如如優波離以心相得解脫時寧有垢不

我即為其如法解說令除憂悔得清所犯示現勸導讚勵慶慰時無垢稱來到彼所稽首我足而作是言唯優波離無重增此二苾芻罪當直除滅憂悔所犯勿擾其心所以者何彼罪性不住內不出外不在兩間如佛所說心雜染故有情雜染心清淨故有情清淨如是心者亦不住內亦不出外不在兩間如其心然罪垢亦然如罪垢然諸法亦然不出於如唯優波離汝心本淨得解脫時此本淨心曾有染不

bcom ldan ’das | bdag dge sloṅ de gñis la chos kyi gtam ston pa’i phyogs der li tsa bī’i dri ma med par grags pa yaṅ mchis nas de bdag la ’di skad ces mchi’o || btsun pa ñe bar ’khor khyod kyis dge sloṅ ’di gñis kyi ltuṅ ba de phyir dam du mi bya | rñog pa can du mi bya bar ’di gñis kyi ltuṅ ba’i ’gyur ba sol cig | btsun pa ñe bar ’khor | ltuṅ ba ni naṅ na yaṅ mi gnas | phyi rol du yaṅ mi ’phos | gñis ka med par yaṅ mi dmigs so || de ci’i phyir źe na | bcom ldan ’das kyis bka’ stsal pa | sems kun nas ñon moṅs pas sems can kun nas ñon moṅs so || sems rnam par byaṅ bas rnam par dag par ’gyur ro źes gsuṅs pa’i phyir te | btsun pa ñe bar ’khor sems ni naṅ na yaṅ ma yin | phyi rol na yaṅ ma yin | gñis ka med par yaṅ mi dmigs so || sems ji lta bar ltuṅ ba yaṅ de bźin no | ltuṅ ba ji lta bar chos thams cad kyaṅ de bźin te | de bźin ñid las mi ’da’o || btsun pa ñe bar ’khor | sems kyi raṅ bźin gaṅ yin pa daṅ | sems kyi raṅ bźin gaṅ gis btsun pa’i sems rnam par grol ba’i sems kyi raṅ bźin de nam yaṅ kun nas ñon moṅs par gyur tam |

Lord, while I was giving those two monks some religious discourse, the Licchavi Vimalakīrti came there and said to me Reverend Upāli, do not aggravate further the sins of these two monks. Without perplexing them, relieve their remorse. Reverend Upāli, sin is not to be apprehended within, or without, or between the two. Why? The Buddha has said, Living beings are afflicted by the passions of thought, and they are purified by the purification of thought. Reverend Upāli, the mind is neither within nor without, nor is it to be apprehended between the two. Sin is just the same as the mind, and all things are just the same as sin. They do not escape this same reality. Reverend Upāli, this nature of the mind, by virtue of which your mind, reverend, is liberated - does it ever become afflicted?

. . . . . . .

āha: no hidam |

我言不也

smras pa | de ni ma yin no ||

Never, I replied.

.

āha: tatprakṛtikāni bhadantopāle sarvasatvānāṃ cittāni |

維摩詰言如性淨與未跡一切諸法一切人意

維摩詰言一切眾生心相無垢亦復如是

無垢稱言一切有情心性本淨曾無有染亦復如是

smras pa | btshun pa ñe bar ’khor | sems can thams cad kyi sems ni de’i raṅ bźin te |

Reverend Upāli, the minds of all living beings have that very nature.

.

§35 saṃkalpo bhadantopāle kleśaḥ | akalpāvikalpā ca prakṛtiḥ | viparyāsaḥ saṃkleśaḥ, aviparyastā ca prakṛtiḥ | ātmasamāropaḥ saṃkleśaḥ, nairātmyā ca prakṛtiḥ | utpannabhagnānavasthitā bhadantopāle sarvadharmā māyāmeghavidyutsadṛśāḥ | nirapekṣāḥ sarvadharmāḥ kṣaṇam api nāvatiṣṭhante | svapnamarīcisadṛśāḥ sarvadharmā vitathadarśanāḥ | dakacandrapratibimbasadṛśāḥ sarvadharmāś cittaparikalpenotpadyante | ye tv evaṃ jānanti te vinayadharā ity ucyante | ya evaṃ vinītās te suvinītāḥ |

從思有垢以淨觀垢無倒與淨亦我垢等穢濁與淨性淨性與起分一無所住又一切法可知見者如水月形一切諸法從意生形其知此者是為奉律其知此者是為善解

唯優波離妄想是垢無妄想是淨顛倒是垢無顛倒是淨取我是垢不取我是淨優波離一切法生滅不住如幻如電諸法不相待乃至一念不住諸法皆妄見如夢如炎如水中月如鏡中像以妄想生其知此者是名奉律其知此者是名善解

唯優波離若有分別有異分別即有煩惱若無分別無異分別即性清淨若有顛倒即有煩惱若無顛倒即性清淨若有取我即成雜染若不取我即性清淨唯優波離一切法性生滅不住如幻如化如電如雲一切法性不相顧待乃至一念亦不暫住一切法性皆虛妄見如夢如焰如健達婆城一切法性皆分別心所起影像如水中月如鏡中像如是知者名善持律如是知者名善調伏如是知者名善調伏

btsun pa ñe bar ’khor | kun tu rtog pa ni ñon moṅs pa ste | mi rtog | rnam par mi rtog pa ni raṅ bźin no || phyin ci log ni kun nas ñon moṅs pa ste | phyin ci ma log pa ni raṅ bźin no || bdag tu sgro ’dogs pa ni kun nas ñon moṅs pa ste | bdag med pa ni raṅ bźin no || btsun pa ñe bar ’khor | chos thams cad ni skyes nas ’jig ciṅ mi gnas pa ste | sgyu ma daṅ | sprin daṅ | glog lta bu’o || chos thams cad ni mi sdod pa ste | skad cig tsam du yaṅ mi ’dug go | chos thams cad ni rmi lam daṅ | smig rgyu ba daṅ ’dra ste | yaṅ dag pa ma yin pa mth’oṅ ba’o || chos thams cad ni chu zla daṅ gzugs brñan daṅ ’dra ste | sems kun tu rtog pa las byuṅ ba’o || gaṅ dag gis de ltar śes pa de dag ni ’dul ba ’dzin pa źes bya ste | gaṅ dag de ltar btul ba de dag ni legs par btul ba’o ||

Reverend Upāli, passions consist of conceptualizations. The ultimate nonexistence of these conceptualizations and imaginary fabrications - that is the purity that is the intrinsic nature of the mind. Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of the mind. The presumption of self is passion. The absence of self is the intrinsic nature of the mind. Reverend Upāli, all things are without production, destruction, and duration, like magical illusions, clouds, and lightning; all things are evanescent, not remaining even for an instant; all things are like dreams, hallucinations, and unreal visions; all things are like the reflection of the moon in water and like a mirror-image; they are born of mental construction. Those who know this are called the true upholders of the discipline and those disciplined in that way are indeed well disciplined.

. . . . . . . . .

§36 atha tau bhikṣu etad avocatām: prajñādharo vinayadharo ’yam upāsakaḥ | na tv ayaṃ bhadantopālir yo bhagavatā vinayadharāṇām agro nirdiṣṭaḥ |

於是兩比丘言上智哉是優波離不及也持佛上律而不能說

於是二比丘言上智哉是優波離所不能及持律之上而不能說

時二苾芻聞說是已得未曾有咸作是言奇哉居士乃有如是殊勝慧辯是優波離所不能及佛說持律最為其上而不能說

de nas dge sloṅ de gñis ’di skad ces mchi’o || khyim bdag ’di ni śin tu śes rab daṅ ldan te | bcom ldan ’das kyis ’dul ba ’dzin pa rnams kyi mchog tu gsuṅs pa btsun pa ñe bar ’khor ’di ni de tsam ma yin no ||

Then the two monks said, This householder is extremely well endowed with wisdom. The reverend Upāli, who was proclaimed by the Lord as the foremost of the upholders of the discipline, is not his equal.

. .

tāv aham evaṃ vadāmi: mā bhikṣū atra gṛhapatisaṃjñām utpādayatām | tat kasmād dhetoḥ | tathāgataṃ sthāpayitvā nāsti kaścic chrāvako vā bodhisatvo vā, ya etasya pratibhānam ācchindyāt | tādṛśa etasya prajñālokaḥ |

我答言自捨如來未有弟子及菩薩辯才析疑如此聰明者也

我即答言自捨如來未有聲聞及菩薩能制其樂說之辯其智慧明達為若此也

我即告言汝勿於彼起居士想所以者何唯除如來未有聲聞及餘菩薩而能制此大士慧辯其慧辯明殊勝如是

de gñis la bdag gis ’di skad ces bgyis so || dge sloṅ khyed kyis ’di la khyim bdag sñam pa’i ’du śes ma skyed cig | de ci’i phyir źe na | de bźin gśegs pa ma gtogs par gaṅ dag ’di’i spobs pa’i rgyun gcod nus pa’i ñan thos sam | byaṅ chub sems dpa’ de gaṅ yaṅ med de | ’di’i śes rab kyi snaṅ ba ni de daṅ ’dra’o ||

I then said to the two monks, Do not entertain the notion that he is a mere householder! Why? With the exception of the Tathāgata himself, there is no disciple or bodhisattva capable of competing with his eloquence or rivaling the brilliance of his wisdom.

. . .

§37 atha tau bhikṣū vinītakaukṛtyāv adhyāśayena tatraivānuttarāyāṃ samyakṣaṃbodhau cittam utpāditavantau taṃ ca satpuruṣam abhivandyaivam āhatuḥ: sarvasatvā īdṛśasya pratibhānasya lābhino bhavantu | tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

兩比丘疑解便發無上正真道意復言曰令一切人得辯才之利皆如是故我不任詣彼問疾

時二比丘疑悔即除發阿耨多羅三藐三菩提心作是願言令一切眾生皆得是辯故我不任詣彼問疾

時二苾芻憂悔即除皆發無上正等覺心便為作禮而發願言當令有情皆得如是殊勝慧辯時我默然不能加對故我不任詣彼問疾

de nas dge sloṅ de gñis the tshom bsal nas de ñid du lhag pa’i bsam pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed de | de gñis kyis skyes bu dam pa de la phyag btsal nas ’di skad ces sems can thams cad kyis kyaṅ ’di lta bu’i spobs pa thob par gyur cig | ces mchi’o || de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Thereupon, the two monks, delivered from their anxieties and inspired with a high resolve, conceived the spirit of unexcelled, perfect enlightenment. Bowing down to that good man, they made the wish: May all living beings attain eloquence such as this! Therefore, I am reluctant to go to that good man to inquire about his illness.

. . . .

§38 tatra bhagavān āyuṣmantaṃ rāhulam āmantrayate sma: gaccha tvaṃ rāhula vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告賢者羅云汝行詣維摩詰問疾

佛告羅睺羅汝行詣維摩詰問疾

爾時世尊告羅怙羅汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa sgra gcan zin la bka’ stsal pa | sgra gcan zin | khyod li tsa bā’i dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Rāhula Rāhula, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

rāhulo ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye saṃbahulā licchavikumārakā yenāhaṃ tenopasaṃkramya mām etad avocan: tvaṃ rāhula tasya bhagavataḥ putraś cakravartirājyam utsṛjya pravrajitaḥ tatra ke te pravrajyāyā guṇānuśaṃsāḥ |

羅云白佛言我不堪任詣彼問疾所以者何憶念昔時諸長者子來禮我足問我言羅云汝佛之子捨轉輪王出家為道其出家者有何榮冀

羅睺羅白佛言世尊我不堪任詣彼問疾所以者何憶念昔時毘耶離諸長者子來詣我所稽首作禮問我言唯羅睺羅汝佛之子捨轉輪王位出家為道其出家者有何等利

時羅怙羅白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間有諸童子離呫毘種來詣我所稽首作禮而問我言唯羅怙羅汝佛之子捨輪王位出家為道其出家者為有何等功德勝利

sgra gcan zin gyis kyaṅ gsol pa | bcom ldan ’das | bdag skyes bu de’i pro ’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 | li tsa bī’i gźon nu maṅ źig bdag ga la ba der mchis nas bdag la ’di skad ces mchi’o || btsun pa sgra gcan zin; khyod bcom ldan ’das kyi sras yin te | ’khor los bsgyur ba’i rgyal srid bor nas rab tu byuṅ na | khyod kyis gaṅ la dmigs nas rab tu byuṅ ba’i yon tan daṅ phan yon gaṅ lags źes mchi nas |

Rāhula replied, Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day many young Licchavi gentlemen came to the place where I was and said to me Reverend Rāhula, you are the son of the Lord, and, having renounced a kingdom of a universal monarch, you have left the world. What are the virtues and benefits you saw in leaving the world?

. . . . .

teṣām ahaṃ yathārūpaṃ pravrajyāyā guṇānuśaṃsā nirdiśāmi vimalakīrtir licchavir yenāhaṃ tenopasaṃkrāntaḥ | sa mām abhivandyaitad avocat:

我即為如事說沙門之榮冀時維摩詰來謂我言

我即如法為說出家功德之利時維摩詰來謂我言

我即如法為說出家功德勝利時無垢稱來到彼所稽首我足而作是言

bdag de dag la ci rigs par rab tu byuṅ ba’i yon tan daṅ phan yon ston ciṅ mchis na li tsa bā’i dri ma med par grags pa yaṅ bdag ga la ba der mchis pa der bdag la phyag bgyis nas ’di skad ces mchi’o ||

As I was teaching them properly the benefits and virtues of renouncing the world the Licchavi Vimalakīrti came there and, having greeted me, said

. .

§39 na bhadantarāhulaivaṃ pravrajyāyā guṇānuśaṃsā nirdeṣṭavyā yathā tvaṃ nirdiśasi | tat kasmād dhetoḥ | nirguṇā niranuśaṃsā hi pravrajyā | yatra bhadantarāhula saṃskṛtapravṛttis tatra guṇānuśaṃsā | pravrajyā cāsaṃskṛtā, asaṃskṛte ca na guṇā nānuśāṃsā | pravrajyā bhadantarāhula arūpiṇi rūpavigatā panthā nirvāṇasya praśaṃsitā paṇḍitaiḥ, parigṛhītāryaiḥ parājayaḥ sarvamārāṇām, pañcagatyuttāraṇī pañcacakṣuviśodhanī, pañcabalapratilambhā, pañcendriyapratiṣṭhā pareṣām anupaghātaḥ, pāpadharmāsaṃsṛṣṭā, paratīrthyapramardanī prajñaptisamatikrāntā, paṅke saṃkramaḥ amamā mamakāravigatā, aparigrahā anupādānā, anākulā, ākulaprahīṇā svacittadarśanī paracittasaṃrakṣaṇī śamathānukūlā, sarvato ’navadyā | iyam ucyate pravrajyā | ya evaṃ pravrajitās te supravrajitāḥ |

羅云說沙門之榮冀不當如賢者所說所以者何匪榮匪冀故為沙門為道者羅云離此彼中跡於泥洹受諸明智招諸聖賢降伏眾魔入五道淨五眼受五力立五根度彼岸化異學為正導拯淤泥為無我無彼受無起隨順絕諸忿亂降己志護彼意滅種姓開大學為是故作沙門

唯羅睺羅不應說出家功德之利所以者何無利無功德是為出家有為法者可說有利有功德夫出家者為無為法無為法中無利無功德羅睺羅出家者無彼無此亦無中間離六十二見處於涅槃智者所受聖所行處降伏眾魔度五道淨五眼得五力立五根不惱於彼離眾雜惡摧諸外道超越假名出淤泥無繫著無我所無所受無擾亂內懷喜護彼意隨禪定離眾過若能如是是真出家

唯羅怙羅不應如是宣說出家功德勝利所以者何無有功德無有勝利是為出家唯羅怙羅有為法中可得說有功德勝利夫出家者為無為法無為法中不可說有功德勝利唯羅怙羅夫出家者無彼無此亦無中間 (遠離諸見)無色非色) 遠離諸見 (無色非色) 是涅槃路智者稱讚聖所攝受降伏眾魔超越五趣淨修五眼安立五根證獲五力不惱於彼離諸惡法摧眾外道超越假名出欲游泥無所繫著無所攝受離我我所無有諸取已斷諸取無有擾亂已斷擾亂善調自心善護他心隨順寂止勤修勝觀離一切惡修一切善若能如是名真出家

btsun pa sgra gcan zin | rab tu byuṅ ba’i yon tan daṅ | phan yon ji ltar khyod ston pa de ltar mi bstan to || de ci’i phyir źe na | rab tu ’byuṅ ba ni yon tan med ciṅ phan yon med pa yin no || btsun pa sgra gcan zin | gaṅ la ’dus byas ’jug pa de la yon tan daṅ | phan yon yod mod kyi rab tu byuṅ pa ni ’dus ma byas par sbyor ba yin te | ’dus ma byas la ni yon tan daṅ | phan yon med do || btsun pa sgra gcan zin rab tu ’byuṅ ba ni gzugs can ma yin te | gzugs daṅ bral pa’o || thog ma daṅ | tha ma’i mthar lta ba daṅ bral pa’o || mya ṅan las ’das pa’i lam mo || mkhas pa rnams kyis bsṅags pa’o || ’phags pa rnams kyis yoṅs su bzuṅ ba’o || bdud thams cad pham par byed pa’o || ’gro ba lṅa las grol ba’o || mig lṅa rnam par sby’oṅ ba’o || stobs lṅa ’thob pa’o || dbaṅ po lṅa’i rten to || gźan dag la mi gnod pa’o || sdig pa’i chos daṅ ma ’dres pa’o || pha rol mu stegs can rab tu ’dul ba’o || gdags pa las yaṅ dag par ’das pa’o || ’dod pa’i ’dam la zab pa’o || yoṅs su ’dzin pa med pa’o || ṅa yi ba med ciṅ ṅar ’dzin pa daṅ bral ba’o || len pa med pa’o || ’khrug pa med pa’o || ’khrug pa spaṅs pa’o || raṅ gi sems ’dul źiṅ gźan gyi sems sruṅ ba’o || źi gnas daṅ mthun pa’o || thams cad du kha na ma tho ba med pa ste | de ni rab tu byuṅ ba źes bya | gaṅ dag de ltar rab tu byuṅ ba de dag ni legs par rab tu byuṅ ba’o ||

Reverend Rāhula, you should not teach the benefits and virtues of renunciation in the way that you do. Why? Renunciation is itself the very absence of virtues and benefits. Reverend Rāhula, one may speak of benefits and virtues in regard to compounded things but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded. Reverend Rāhula, renunciation is not material but is free of matter. It is free of the extreme views of beginning and end. It is the path of liberation. It is praised by the wise, embraced by the saints and causes the defeat of all Māras. It liberates from the five states of existence purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties. Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox transcending all denominations. It is the bridge over the swamp of desire without grasping, and free of the habits of I and mine. It is without attachment and without disturbance, eliminating all commotion. It disciplines ones own mind and protects the minds of others. It favors mental quiescence and stimulates transcendental analysis. It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called truly renunciant.

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

§40 pravrajata yūyaṃ kumārakāḥ svākhyāte dharmavinaye | durlabho hi buddhotpādaḥ durlabhā kṣaṇasaṃpat, durlabho manuṣyapratilambhaḥ |

當教是諸童子此自然法佛興難值

於是維摩詰語諸長者子汝等於正法中宜共出家所以者何佛世難值

時無垢稱告諸童子汝等今者於善說法毘奈耶中宜共出家所以者何佛出世難離無暇難得人身難具足有暇第一最難

gźon nu | khyod kyaṅ legs par gsuṅs pa’i chos ’di lta bu la rab tu phyuṅs śig saṅs rgyas ’byuṅ ba yaṅ rñed par dka’o || dal ba ’byor pa yaṅ rñed par dka’o || mir ’gyur ba yaṅ rñed par dka’o ||

Young men, renounce the world in the light of this clear teaching! The appearance of the Buddha is extremely rare. Human life endowed with leisure and opportunity is very hard to obtain. To be a human being is very precious.

. . .

te kumārakā evam āhuḥ: śrutam asmābhir gṛhapate, na tathāgato ’navasṛṣṭaṃ mātāpitṛbhyāṃ pravrājayatīti |

諸童子言居士我聞佛不教人違親為道

諸長者子言居士我聞佛言父母不聽不得出家

諸童子言唯大居士我聞佛說父母不聽不得出家

gźon nu de dag gis ’di skad smras so || khyim bdag | bdag cag gis thos na de bźin gśegs pa ni pha mas ma btaṅ bar rab tu mi ’byin ce’o ||

The young men complained: But, householder, we have heard the Tathāgata declare that one should not renounce the world without the permission of ones parents.

.

sa tān āha: utpādayata yūyaṃ kumārakāḥ anuttarāyāṃ samyakṣaṃbodhau cittam | pratipattyā ca saṃpādayata, saiva yuṣmākaṃ bhaviṣyati pravrajyā sopasaṃpat |

維摩詰言然當觀清淨發菩薩意已應行者可得去家堅固之志

維摩詰言然汝等便發阿耨多羅三藐三菩提心是即出家是即具足

無垢稱言汝等童子但發無上正等覺心勤修正行是即出家是即受具成苾芻性

des de dag la smras pa | gźon nu | khyod kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed la nan tan gyis sgrubs śig daṅ | de ñid khyod kyis rab tu byuṅ źiṅ bsñen par rdzogs pa yin no ||

Vimalakīrti answered: Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled, perfect enlightenment. That in itself will be your renunciation and high ordination!

. .

§41 tatra dvātriṃśatā licchavikumārair anuttarāyāṃ samyakṣaṃbodhau cittāny utpāditāni | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

即時三十二長者子皆發無上正真道意故我不任詣彼問疾

爾時三十二長者子皆發阿耨多羅三藐三菩提心故我不任詣彼問疾

時三十二離呫童子皆發無上正等覺心誓修正行時我默然不能加辯故我不任詣彼問疾

de nas li tsa bī’i gźon nu sum stoṅ ñis brgya bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Thereupon, thirty-two of the Licchavi youths conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness.

. .

§42 tatra bhagavān āyuṣmantam ānandam āmantrayate sma: gaccha tvam ānanda vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告賢者阿難汝行詣維摩詰問疾

佛告阿難汝行詣維摩詰問疾

爾時世尊告阿難陀汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa kun dga’ bo la bka’ stsal pa | kun dga’ bo | khyod li tsa bī’i dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Ānanda Ānanda, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

ānanda āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye bhagavataḥ kāyasya kaścid evābādhaḥ | tatra ca kṣīreṇa kṛtyam āsīt | so ’ham anyatamasmin brāhmaṇamahāśālasya gṛhamūle pātraṃ gṛhītvā sthitaḥ |

阿難白佛言我不堪任詣彼問疾所以者何憶念昔時世尊身小中風當用牛湩我時晨朝入維耶離至大姓梵志門下住

阿難白佛言世尊我不堪任詣彼問疾所以者何憶念昔時世尊身小有疾當用牛乳我即持缽詣大婆羅門家門下立

時阿難陀白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間世尊身現少有所疾當用牛乳我於晨朝整理常服執持衣缽詣廣嚴城婆羅門家佇立門下從乞牛乳

kun dga’ bos 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 | bcom ldan ’das kyi sku la sñun cig byuṅ nas | de la ’o ma źig ’tshal te bdag bram ze śiṅ sā la chen po lta bu źig gi sgo druṅ na lhuṅ bzed thogs śiṅ mchis pa daṅ |

Ānanda replied, Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day when the body of the Lord manifested some indisposition and he required some milk; I took the bowl and went to the door of the mansion of a great Brahmān family.

. . . .

vimalakīrtir licchavis taṃ pradeśam anuprāptaḥ | sa māṃ vanditvaivam āha:

時維摩詰來謂我言

時無垢稱來到彼所稽首我足而作是言

li tsa bā’i dri ma med par grags pa phyogs der mchis nas bdag la phyag bgyis te ’di skad ces mchi’o ||

The Licchavi Vimalakīrti came there, and, having saluted me, said

.

§43 kiṃ bhadantānanda kālyam eva pātram ādāyāsmin gṛhadvārasamīpe tiṣṭhasi |

賢者阿難何為晨朝持缽住此

唯阿難何為晨朝持缽住此

唯阿難陀何為晨朝持缽在此

btsun pa kun dga’ bo | ci’i phyir naṅ par sṅar lhuṅ bzed thogs nas khyim gyi sgo druṅ ’di na ’dug |

Reverend Ānanda, what are you doing on the threshold of this house with your bowl in your hand so early in the morning?

.

tam enam aham etad avocam: bhagavato gṛhapate kāyasya kaścid evābādhaḥ | tatra ca kṣīreṇa kṛtyam, tat paryeṣāmi |

我言居士佛身小中風當用牛湩故我到此

我言居士世尊身小有疾當用牛乳故來至此

我言居士為世尊身少有所疾當用牛乳故來至此

de la bdag gis ’di skad ces bgyis so || bcom ldan ’das kyi sku la sñun cig byuṅ ste de la ’o ma źig dgos nas de tsol lo źes bgyis pa daṅ |

I replied: The body of the Lord manifests some indisposition and he needs some milk. Therefore, I have come to fetch some.

. .

sa mām evam āha: alaṃ bhadantānanda mā evaṃ vocaḥ | vajrasaṃhatano hi bhadantānanda tathāgatakāyaḥ sarvākuśalavāsanāprahīṇaḥ sarvamahaujaskakuśaladharmasamanvāgataḥ | kutas tasya vyādhiḥ kuta upadravaḥ |

維摩詰言止止唯阿難莫作是語如來身者金剛之數眾惡已斷諸善普會當有何病

維摩詰言止止阿難莫作是語如來身者金剛之體諸惡已斷眾善普會當有何疾當有何惱

時無垢稱而謂我言止止尊者莫作是語勿謗世尊無以虛事誹謗如來所以者何如來身者金剛合成一切惡法并習永斷一切善法圓滿成就當有何疾當有何惱

de bdag la ’di skad ces mchi’o || btsun pa kun dga’ bo | de skad ma zer cig | btsun pa kun dga’ bo | |de bźin gśegs pa’i sku ni rdo rje lta bu mkhregs pa ste | mi dge pa thams cad kyi bag chags ni spaṅs | dge ba’i chos thams cad daṅ ni ldan pa yin na de la sñun ga la ’byuṅ | de la ñam ṅa ba ga la yod |

Vimalakīrti then said to me, Reverend Ānanda, do not say such a thing! Reverend Ānanda, the body of the Tathāgata is tough as a diamond, having eliminated all the instinctual traces of evil and being endowed with all goodness. How could disease or discomfort affect such a body?

. . . .

§44 tūṣṇīṃbhūto bhadantānanda gaccha | mā bhagavantam abhyācakṣva | mā kasyacid bhūya evaṃ vocaḥ | mā mahaujaskā devaputrā anyabuddhakṣetrasaṃnipatitāś ca bodhisatvāḥ śroṣyanti | rājñas tāvad bhadantānanda cakravartināitvarakuśalamūlasamanvāgatasya vyādhir na saṃvidyate | kutas tasya bhagavato ’pramāṇakuśalasamanvāgatasya vyādhir bhaviṣyati | nedaṃ sthānaṃ vidyate | gaccha gaccha bhadantānanda | mā mām adhyapatrāpaya mā anyatīrthikacarakaparivrājakanigranthājīvāḥ śroṣyanti, mā teṣām evaṃ bhaviṣyati | kīdṛśo bata ayam eṣāṃ śāstā yaḥ svayam eva tāvad ātmānaṃ glānaṃ na śaknoti paritrātum kutaḥ punar glānānāṃ satvānāṃ trāṇaṃ bhaviṣyati | tataḥ pracchannaṃ bhadantānanda gaccha śīghram | mā kaścic chṛṇuyāt |

默往阿難勿謗如來慎莫復語無使大尊神妙之天得聞此也他方佛國諸會菩薩且得聞焉且夫阿難轉輪聖王用本德故尚得自在豈況一切施德於人而為如來至真等正覺無量福會普勝者哉行矣阿難勿為羞恥莫使外道異學聞此麤言何聞我師自疾不能救安能救諸疾人所欲疾行莫復宣言

默往阿難勿謗如來莫使異人聞此麤言無令大威德諸天及他方淨土諸來菩薩得聞斯語阿難轉輪聖王以少福故尚得無病豈況如來無量福會普勝者哉行矣阿難勿使我等受斯恥也外道梵志若聞此語當作是念何名為師自疾不能救而能救諸疾仁可密速去勿使人聞

唯阿難陀默還所止莫使異人聞此麤言無令大威德諸天及餘佛土諸來菩薩得聞斯語唯阿難陀轉輪聖王成就少分所集善根尚得無病豈況如來無量善根福智圓滿而當有疾定無是處唯阿難陀可速默往勿使我等受斯鄙恥若諸外道婆羅門等聞此麤言當作是念何名於師自身有病尚不能救云何能救諸有疾乎可密速去勿使人聞

btsun pa kun dga’ bo | bcom ldan ’das la skur pa ma ’debs par caṅ ma zer bar slar soṅ źig | gźan su la yaṅ de skad ma smra źig | gzi brjid che ba gzi brjid che ba’i lha’i bu rnams daṅ | saṅs rgyas kyi źiṅ kun nas lhags pa’i byaṅ chub sems dpa’ rnams kyis thos sa re | btsun pa kun dga’ bo | ’khor los bsgyur ba’i rgyal po dge ba’i rtsa ba chuṅ ṅu daṅ ldan pa la yaṅ nad med na | bcom ldan ’das dge ba’i rtsa ba tshad med pa daṅ ldan ldan pa de la sñun ga la mṅa’ ste | de ni gnas med do || btsun pa kun dga’ bo | kho bo ṅo tsha bar mi bya bar slar soṅ źig | gźan mu stegs can spyod pa pa daṅ | kun tu rgyu daṅ | gcer bu pa daṅ | ’tsho ba pa dag gis thos sa re | de dag ’di sñam du kye ma’o ’di dag gi ston pa ni bdag ñid kyaṅ na ba las skyob mi nus na | sems can na ba dag gi skyabs lta ga la nus sñam du sems sa re | btsun pa kun dga’ bo | gab ciṅ mi snaṅ bar bźud cig | sus kyaṅ thos sa re |

Reverend Ānanda, go in silence, and do not belittle the Lord. Do not say such things to others. It would not be good for the powerful gods or for the bodhisattvas coming from the various buddha-fields to hear such words. Reverend Ānanda, a universal monarch, who is endowed only with a small root of virtue, is free of diseases. How then could the Lord, who has an infinite root of virtue, have any disease? It is impossible. Reverend Ānanda, do not bring shame upon us, but go in silence lest the heterodox sectarians should hear your words. They would say For shame! The teacher of these people cannot even cure his own sicknesses. How then can he cure the sicknesses of others? Reverend Ānanda, go then discreetly so that no one observes you.

. . . . . . . . . .

§45 api tu bhadantānanda dharmakāyās tathāgatā nāmiṣakāyāḥ | lokottarakāyās tathāgatāḥ sarvalokadharmasamatikrāntāḥ | anābādhas tathāgatasya kāyaḥ sarvāsravavinivṛtaḥ | asaṃskṛtas tathāgatasya kāyaḥ sarvasaṃkhyāvigataḥ | tasya bhadanto vyādhim icchatīty ayuktam asadṛśam |

當知阿難如來法身非思欲身佛為世尊過諸世間佛身無漏諸漏已盡佛身無數眾行已除其病有以

當知阿難諸如來身即是法身非思欲身佛為世尊過於三界佛身無漏諸漏已盡佛身無為不墮諸數如此之身當有何疾當有何惱

又阿難陀如來身者即是法身非雜穢身是出世身世法不染是無漏身離一切漏是無為身離諸有為出過眾數諸數永寂如此佛身當有何疾

btsun pa kun dga’ bo | de bźin gśegs pa rnams ni chos kyi sku ste | kha zas kyis gsos pa’i lus ma yin no || de bźin gśegs pa rnams ni ’jig rten las ’das pa’i sku yin te | ’jig rten gyi chos thams cad las yaṅ dag par ’das pa’o || de bźin gśegs pa’i sku la gnod pa med de | zag pa thams cad las rnam par log pa’o || de bźin gśegs pa’i sku ni ’dus ma byas te | ’du byed thams cad daṅ bral ba’o || btsun pa kun dga’ bo | de lta bu la nad yod par ’dod pa ni mi rigs śiṅ ’dra ba ma yin no źes mchi nas |

Reverend Ānanda, the Tathāgatas have the body of the Dharma - not a body that is sustained by material food. The Tathāgatas have a transcendental body that has transcended all mundane qualities. There is no injury to the body of a Tathāgata, as it is rid of all defilements. The body of a Tathāgata is uncompounded and free of all formative activity. Reverend Ānanda, to believe there can be illness in such a body is irrational and unseemly!

. . . . .

§46 tasya me bhagavan mahadapatrāpyaṃ jātam | mā me bhagavato ’ntikād duḥśrutaṃ durgṛhītaṃ vā kṛtam iti | so ’ham antarīkṣāc chabdam aśrauṣam | evam etad ānanda yathā gṛhapatir nirdiśati |

時我世尊大自慚懼得無近佛而過聽即聞空中聲曰是阿難如居士之所言

時我世尊實懷慚愧得無近佛而謬聽耶即聞空中聲曰阿難如居士言

時我世尊聞是語已實懷慚愧得無近佛而謬聽耶即聞空中聲曰汝阿難陀如居士言世尊真身實無有病

de la bcom ldan ’das las bdag gis log par thos śiṅ log par bzuṅ bar ma gyur graṅ sñam ste | bdag rab tu ṅo tsha bar gyur te | de nas bdag gis bar snaṅ las sgra thos pa | kun dga’ bo | khyim bdag ji ltar ston pa de de bźin te |

When I had heard these words, I wondered if I had previously misheard and misunderstood the Buddha, and I was very much ashamed. Then I heard a voice from the sky: Ānanda! The householder speaks to you truly.

. .

atha ca punaḥ pañcakaṣāye bhagavān utpannaḥ, tenānarthalūhadaridracaryayā satvā vinetavyāḥ | tad gaccha tvam ānanda kṣīraṃ gṛhītvā, mā paryapatrapaś ceti |

但為佛興於五濁之世故以是像開解一切貪貧之行便行阿難取湩莫慚

但為佛出五濁惡世現行斯法度脫眾生行矣阿難取乳勿慚

但以如來出五濁世為欲化導貧窮苦惱惡行有情示現斯事行矣阿難陀取乳勿慚

’on kyaṅ bcom ldan ’das sñigs ma lṅa’i dus la byuṅ bas de’i phyir sems can rnams dman źiṅ dbul ba’i spyod pas rnam par ’dul te | de bas na kun dga’ bo ṅo tsha bar ma byed par ’o ma khyer la slar soṅ źig ces mchi’o ||

Nevertheless, since the Buddha has appeared during the time of the five corruptions, he disciplines living beings by acting lowly and humble. Therefore, Ānanda, do not be ashamed, and go and get the milk!

. .

§47 īdṛśā bhagavan vimalakīrter licchaveḥ praśnavyākaraṇanirdeśāḥ | tan nāhaṃ bhagavan utsahe tasya kulaputrasya glānaparipṛcchako gantum |

故我不任詣彼問疾

世尊維摩詰智慧辯才為若此也是故不任詣彼問疾

時我世尊聞彼大士辯說如是不知所云默無酬對故我不任詣彼問疾

bcom ldan ’das | li tsa bī’i dri ma med par grags pa dris pa lan ’debs pa’i stan pa ’di ’dri ste | bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Lord, such was my conversation with the Licchavi Vimalakīrti and therefore I am reluctant to go to that good man to inquire about his illness.

. .

§48 evaṃ tāni pañcamātrāṇi śrāvakaśatāny anutsahamānāni bhagavate nivedayanti | ye ca tair vimalakīrtinā licchavinā sārdhaṃ kathāsaṃlāpāḥ kṛtās tān sarvān bhagavate nivedayanti sma |

如是上首五百弟子皆說本所作一切向佛稱述維摩詰之美言維摩詰所說經菩薩品第四

如是五百大弟子各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾維摩詰所說經菩薩品第四

如是世尊一一別告五百聲聞諸大弟子汝應往詣無垢稱所問安其疾是諸聲聞各各向佛說其本緣讚述大士無垢稱言皆曰不任詣彼問疾說無垢稱經菩薩品第四

de bźin du ñan thos lṅa brgya tsham mi spro bar gyur pa de dag gis raṅ gi spobs pa bcom ldan ’das la gsol te | gaṅ dag li tsa bī’i dri ma med par grags pa daṅ gtam byas pa de thams cad kyaṅ bcom ldan ’das la gsol to ||

In the same way, the rest of the five hundred disciples were reluctant to go to the Licchavi Vimalakīrti and each told the Buddha his own adventure, recounting all his conversations with the Licchavi Vimalakīrti. 4. The Reluctance of the Bodhisattvas

. . .

§49 tatra bhagavān maitreyaṃ bodhisatvam āmantrayate sma: gaccha tvaṃ maitreya vimalakīrter licchaver glānaparipṛcchakaḥ |

於是佛告彌勒菩薩汝行詣維摩詰問疾

爾時世尊告慈氏菩薩摩訶薩言汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ byams pa la bka’ stsal pa | byams pa | khyod li tsa bā’i dri ma med par grags pa’i nad ’drir soṅ źig |

Then, the Buddha said to the bodhisattva Maitreya, "Maitreya, go to the Licchavi Vimalakīrti to inquire about his illness."

. .

maitreyo ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye saṃtuṣitena devaputreṇa sārdhaṃ tuṣitakāyikaiś ca devaputraiḥ sārdhaṃ dharmyāṃ kathāṃ kathayāmi yad idaṃ bodhisatvānāṃ mahāsatvānām avivartyāṃ bhūmim ārabhya | tatra ca vimalakīrtir licchavis taṃ pradeśam upasaṃkrāntaḥ | sa mām etad avocata:

彌勒白佛言我不堪任詣彼問疾所以者何憶念我昔於兜術天上為諸天人講法語說菩薩大人不退轉地之行時維摩詰來謂我言

彌勒白佛言世尊我不堪任詣彼問疾所以者何憶念我昔為兜率天王及其眷屬說不退轉地之行時維摩詰來謂我言

慈氏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為睹史多天王及其眷屬說諸菩薩摩訶薩等不退轉地所有法要時無垢稱來到彼所稽首我足而作是言

byams pas 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 | lha’i bu yoṅs su dga’ ldan la sogs pa dga’ ldan rigs kyi lha’i bu rnams la lhan cig tu ’di ltar byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi phyir mi ldog pa’i sa la brtsams te chos kyi bka’ mchid mchi ba’i phyogs der li tsa bā’i dri ma med par grags pa mchis te | de bdag la ’di skad ces mchi’o ||

Maitreya replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day I was engaged in a conversation with the gods of the Tusita heaven, the god Samtusita and his retinue, about the stage of nonregression of the great bodhisattvas. At that time, the Licchavi Vimalakīrti came there and addressed me as follows:

. . .

§50 tvaṃ maitreya ekajātipratibaddho bhagavatā vyākṛto ’nuttarāyāṃ samyakṣaṃbodhau | tat katamayāsi maitreya jātyāu vyākṛtaḥ, kim atītayā vānāgatayota pratyutpannayā | tatra yātītā jātiḥ sā kṣīṇā, yāpy anāgatā sāpy asaṃprāptā, pratyutpannāyāḥ sthitir nāsti jāteḥ | yathoktaṃ bhagavatā: tathā hi tvaṃ bhikṣaḥ kṣaṇe kṣaṇe jāyase jīryasi mriyase cyavase upapadyase ceti | ajātitaś ca niyāmāvakrāntiḥ | na cājātir vyākriyate | nāpy ajātir abhisaṃbudhyate |

卿彌勒在一生補處世尊所莂無上正真道者為用何生得彌勒決用過去耶當來耶現在耶去者生盡未來無對現在無住如佛說冥生比丘曰是生是老是病是死是終是始及未生與當生此兩者非無生耶由是論之不從無生得最正覺

彌勒世尊授仁者記一生當得阿耨多羅三藐三菩提為用何生得受記乎過去耶未來耶現在耶若過去生過去生已滅若未來生未來生未至若現在生現在生無住如佛所說比丘汝今即時亦生亦老亦滅若以無生得受記者無生即是正位於正位中亦無受記於正位中亦無受記亦無得阿耨多羅三藐三菩提

尊者慈氏唯佛世尊授仁者記一生所繫當得無上正等菩提為用何生得授記乎過去耶未來耶現在耶若過去生過去生已滅若未來生未來生未至若現在生現在生無住如世尊說汝等苾芻剎那剎那具生老死即沒即生若以無生得授記者無生即是所入正性於此無生所入性中無有授記於此無生所入性中無有授記亦無證得正等菩提

byams pa | khyod bcom ldan ’das kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu skye ba gcig gis thogs par luṅ bstan na | byams pa de skye ba gaṅ gis luṅ bstan | byams pa ci ’das pas sam | ’on te ma ’oṅs pas sam | ’on te da ltar gyis de la gaṅ ’das pa’i skye ba de ni zad pa’o || gaṅ ma ’oṅs pa de ni ma phyin pa’o || da ltar gyi skye ba la ni gnas pa yaṅ med de | ’di lta ste | bcom ldan ’das kyis bka’ stsal pa | ’di ltar dge sloṅ dag | khyod ni skad cig gcig tu skye’o || rga’o || ’chi’o | byas pa’o byuṅ ṅo źes gsuṅs so || skye ba med pa la ni ṅes par gyur pa la ’jug pa ste | mi skye ba ni luṅ bstan pa yaṅ med | mi skye ba ni mṅon par rdzogs par ’tshaṅ rgya ba yaṅ ma yin na |

"’Maitreya, the Buddha has prophesied that only one more birth stands between you and unexcelled, perfect enlightenment. What kind of birth does this prophecy concern, Maitreya? Is it past? Is it future? Or is it present? If it is a past birth, it is already finished. If it is a future birth, it will never arrive. If it is a present birth, it does not abide. For the Buddha has declared, "Bhikshus, in a single moment, you are born, you age, you die, you transmigrate, and you are reborn." "’Then might the prophecy concern birthlessness? But birthlessness applies to the stage of destiny for the ultimate, in which there is neither prophecy nor attainment of perfect enlightenment.

. . . . . . . .

§51 tat kathaṃ tvaṃ maitreya vyākṛtas tathatotpādena tathatānirodhena vā | na ca tathatotpadyate na nirudhyate, na nirotsyate | yā ca sarvasatvānāṃ tathatā, yā ca sarvadharmāṇāṃ tathatā, seva maitreyasyāpi tathatā | evaṃ yadi tvaṃ vyākṛtaḥ sarvasatvā api vyākṛtā bhavanti | tat kasmād dhetoḥ | na hi tathatā dvayaprabhāvitā nānātvaprabhāvitā | tad yadā maitreyo bodhim abhisaṃbhotsyate, sarvasatvā api tasmin samaye tādṛśīm eva bodhim abhisaṃbhotsyante | tat kasmād dhetoḥ | sarvasatvānubodho hi bodhiḥ | yadā ca maitreyaḥ parinirvāsyati, sarvasatvā api tadā parinirvāsyanti | tat kasmād dhetoḥ | na hy aparinirvṛtānāṃ sarvasatvānāṃ tathāgatāḥ parinirvānti | parinirvṛtāni te satvāni paśyanti nirvāṇaprakṛtikāni | tasmād iha maitreya mā etān devaputrān ullāpaya mā visaṃvādaya |

然則何用記彌勒決從如起耶從如滅耶夫如者不起不滅一切人皆如也一切法亦如也眾聖賢亦如也至於彌勒亦如也所記莂無上正真道者則一切人為得決矣所以者何如者不稱為己亦無他稱說如彌勒成最正覺者一切人民亦當從覺所以者何一切人民當從覺道故如彌勒滅度者一切人民亦當滅度所以者何如來者不捨眾人獨滅度也必當滅度諸凡夫故卿彌勒與天人談莫為非時

云何彌勒受一生記乎為從如生得受記耶為從如滅得受記耶若以如生得受記者如無有生若以如滅得受記者如無有滅一切眾生皆如也一切法亦如也眾聖賢亦如也至於彌勒亦如也若彌勒得受記者一切眾生亦應受記所以者何夫如者不二不異若彌勒得阿耨多羅三藐三菩提者一切眾生皆亦應得所以者何一切眾生即菩提相若彌勒得滅度者一切眾生亦應滅度所以者何諸佛知一切眾生畢竟寂滅即涅槃相不復更滅是故彌勒無以此法誘諸天子

云何慈氏得授記耶為依如生得授記耶為依如滅得授記耶若依如生得授記者如無有生若依如滅得授記者如無有滅無生無滅真如理中無有授記一切有情皆如也一切法亦如也一切聖賢亦如也至於慈氏亦如也若尊者慈氏得授記者一切有情亦應如是而得授記所以者何夫真如者非二所顯亦非種種異性所顯若尊者慈氏當證無上正等菩提一切有情亦應如是當有所證所以者何夫菩提者一切有情等所隨覺若尊者慈氏當般涅槃一切有情亦應如是當有涅槃所以者何非一切有情不般涅槃佛說真如為般涅槃以佛觀見一切有情本性寂靜即涅槃相故說真如為般涅槃是故慈氏勿以此法誘諸天子勿以此法滯諸天子

byams pa | khyod de bźin ñid skye bas sam | de bźin ñid ’gag pas sam | ji ltar luṅ bstan pa de bźin ñid ni mi skya mi ’gag ciṅ skye bar mi ’gyur la ’gag par mi ’gyur te | gaṅ sems can thams cad kyi de bźin ñid daṅ | gaṅ chos thams cad kyi de bźin ñid daṅ | gaṅ ’phags pa thams cad kyi de bźin ñid de ni | byams pa khyod kyi yaṅ de bźin ñid do || gal te khyod de lta bur luṅ bstan na ni sems can thams cad kyaṅ luṅ bstan pa yin no || de ci’i phyir źe na | de bźin ñid ni gñis kyis rab tu phye ba ma yin | tha dad pas rab tu phye ba ma yin pa’i phyir te | byams pa khyod gaṅ gi tshe byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ba de’i tshe sems can thams cad kyaṅ de lta bu’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ro || de ci’i phyir źe na | sems can thams cad rjes su rtogs pa ni byaṅ chub yin pa’i phyir ro || byams pa | khyod gaṅ gi tshe yoṅs su mya ṅan las ’das pa de’i tshe sems can thams cad kyaṅ yoṅs su mya ṅan las ’da’ bar ’gyur ro || de ci’i phyir źe na | sems can thams cad yoṅs su mya ṅan las ma ’das par de bźin gśegs pa yoṅs su mya ṅan las mi ’da’ ste | de dag gi sems can thams cad śin tu yoṅs su mya ṅan las ’das śiṅ mya ṅan las ’das pa’i raṅ bśin can du mthoṅ ba’i phyir ro | byam pa | de lta bas na lha’i bu ’di rnams ma brid ma slu źig |

"’Therefore, Maitreya, is your reality from birth? Or is it from cessation? Your reality as prophesied is not born and does not cease, nor will it be born nor will it cease. (Furthermore, your reality is just the same as) the reality of all living beings, the reality of all things, and the reality of all the holy ones. Furthermore, your reality is just the same as (the reality of all living beings, the reality of all things, ) If your enlightenment can be prophesied in such a way, so can that of all living beings. Why? Because reality does not consist of duality or of diversity. Maitreya, whenever you attain Buddhahood, which is the perfection of enlightenment, at the same time all living beings will also attain Buddhahood. Why? Enlightenment consists of the realization of all living beings. Maitreya, at the moment when you attain ultimate liberation, all living beings will also attain ultimate liberation. Why? The Tathāgatas do not enter ultimate liberation until all living beings have entered ultimate liberation. For, since all living beings are utterly liberated, the Tathāgatas see them as having the nature of ultimate liberation. "’Therefore, Maitreya, do not fool and delude these deities!

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

§52 na bodhau kaścit pratiṣṭhate, na nivartate | api tu khalu punar maitreya yaiṣāṃ devaputrāṇāṃ bodhiparikalpanadṛṣṭis tām etām utsarjaya |

佛者無往亦無還返若彌勒此諸天人念欲見道則為穿行道

實無發阿耨多羅三藐三菩提心者亦無退者彌勒當令此諸天子捨於分別菩提之見所以者何

夫菩提者無有趣求亦無退轉尊者慈氏當令此諸天子捨於分別菩提之見所以者何

byaṅ chub la ni su yaṅ mi gnas mi ldog gi | byams pa | lha’i bu ’di dag byaṅ chub la kun tu rtog par lta ba de ’dor du chug cig |

No one abides in, or regresses from, enlightenment. Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.

. . .

na hi bodhiḥ kāyenābhisaṃbudhyate, na cittena | vyupaśamo bodhiḥ sarvanimittānām, asamāropo bodhiḥ sarvārambaṇānām, apracāro bodhiḥ sarvamanaskārāṇām, paricchedo bodhiḥ sarvadṛṣṭigatānām, vigamo bodhiḥ sarvaparikalpānām, visaṃyogo bodhiḥ sarveñjitamanyasyanditānām, anadhiṣṭhānaṃ bodhiḥ sarvapraṇidhānānām, asaṅgapraveśo bodhiḥ sarvodgrahavigatā, sthitā bodhir dharmadhātusthāne, anugatā bodhis tathatāyām, pratiṣṭhitā bodhir bhūtakoṭyām, advayā bodhir manodharmavigatā | samā bodhir ākāśasamatayā, asaṃskṛtā bodhir utpādabhaṅgasthityanyathātvavigatā, parijñā bodhiḥ sarvasatvacittacaritāśayānām, advārā bodhir āyatanānām, asaṃsṛṣṭā bodhiḥ sarvavāsanānusaṃdhikleśavigatā, na deśasthā na pradeśasthā bodhiḥ sthānāsthānavigatā, tathatāpratiṣṭhitā bodhiḥ sarvato ’dṛśyā | nāmadheyamātraṃ bodhis tac ca nāma nirīhakam, nirātmikā bodhir āyūhaniryūhavigatā, anākulā bodhiḥ prakṛtipariśuddhā, prakāśā bodhiḥ svabhāvapariśuddhā, anudgrahā bodhir adhyālambanavigatā, nirnānātvā bodhiḥ sarvadharmasamatāvabodhatvāt, anupamā bodhir upamopanyāsavigatāḥ, sūkṣmā bodhir duranubodhatvāt, sarvatrānugatā bodhir ākāśasvabhāvatvāt | sā na śakyā kāyena vācā cittenābhisaṃboddhum |

不從身不從正覺亦不從意也都滅哉佛一切如化無比哉佛一切造業無為哉佛一切不惑以斷哉佛一切遠離無欲哉佛於諸受盛不雜哉佛都以一智兼樂哉佛眾所思樂無言哉佛諸著不著住哉佛以法情住普入哉佛自然如也 (不二哉佛二法已離 )立哉佛積誠信不二哉佛二法已離 (立哉佛積誠信 ) 等哉佛如空等無數哉佛離起分處知彼哉佛眾意行知上哉佛諸入不貪不會哉佛近獄勞斷聖師哉佛以無比化將導一切非現名哉佛已諦見無色哉佛淨穢已離順哉佛本性已清明哉佛自然已淨無受哉佛眾網已裂不多哉佛諸法等覺無喻哉佛色好已捨妙哉佛所覺甚遠

菩提者不可以身得不可以心得寂滅是菩提滅諸相故不觀是菩提離諸緣故不行是菩提無憶念故斷是菩提捨諸見故離是菩提離諸妄想故障是菩提障諸願故不入是菩提無貪著故順是菩提順於如故住是菩提住法性故至是菩提至實際故不二是菩提離意法故等是菩提等虛空故無為是菩提無生住滅故知是菩提了眾生心行故不會是菩提諸入不會故不合是菩提離煩惱習故無處是菩提無形色故假名是菩提名字空故如化是菩提無取捨故無亂是菩提常自靜故善寂是菩提性清淨故無取是菩提離攀緣故無異是菩提諸法等故無比是菩提無可喻故微妙是菩提諸法難知故

夫菩提者非身能證非心能證寂滅是菩提一切有情一切法相皆寂滅故不增是菩提一切所緣不增益故不行是菩提一切戲論一切作意皆不行故永斷是菩提一切見趣皆永斷故捨離是菩提一切取著皆捨離故離繫是菩提永離一切動亂法故寂靜是菩提一切分別永寂靜故廣大是菩提一切弘願不測量故不諍是菩提一切執著一切諍論皆遠離故住是菩提住法界故隨至是菩提隨真如故 (不二是菩提差別法性皆遠離故 )建立是菩提實際所立故不二是菩提差別法性皆遠離故 (建立是菩提實際所立故 ) 平等是菩提一切眼色乃至意法皆悉平等如虛空故無為是菩提生住異滅畢竟離故遍知是菩提一切有情所有心行皆遍知故無間是菩提內六處等所不雜故無雜是菩提一切煩惱相續習氣永遠離故無處是菩提於真如中一切方處所遠離故無住是菩提於一切處不可見故唯名是菩提此菩提名無作用故無浪是菩提一切取捨永遠離故

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