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 ma med par 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 sarvvabuddhabodhisatvebhyaḥ ||

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 evam 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無亂是菩提常自靜故善寂是菩提本性淨故明顯是菩提自性無雜故無取是菩提離攀緣故無異是菩提隨覺諸法平等性故無喻是菩提一切比況永遠離故微妙是菩提極難覺故遍行是菩提自性周遍如虛空故至頂是菩提至一切法最上首故無染是菩提一切世法不能染故如是菩提非身能證非心能證

byaṅ chub ni lus kyis mṅon par rdzogs par ’tshaṅ rgya pa ma yin | sems kyis kyaṅ ma yin no || byaṅ chub ni mtshan ma thams cad rnam par źi ba’o || byaṅ chub ni dmigs pa thams cad kyis sgro btags pa med pa’o || byaṅ chub ni yid la byed pa thams cad rgyu ba med pa’o || byaṅ chub ni lta bar gyur pa thams cad yoṅs su chad pa’o || byaṅ chub ni yoṅs su rtog pa thams cad daṅ bral ba’i || byaṅ chub ni g.yo ba daṅ | sems pa daṅ bskyod pa thams cad daṅ bral ba’o || byaṅ chub ni smon lam thams cad la mi ’jug pa’o || byaṅ chub ni ’dzin pa thams cad daṅ bral źiṅ ma chags par ’jug pa’o || byaṅ chub ni chos kyi dbyiṅs kyi gnas kyis gnas pa’o || byaṅ chub ni de bźin ñid rjes su rtogs pa’o || byaṅ chub ni yaṅ dag pa ñid kyi mtha’ la gnas pa’o || byaṅ chub ni yid daṅ chos med pas gñis su med pa’o || byaṅ chub ni nam mkha’ daṅ mñam pas mñam pa’o || byaṅ chub ni skye ba daṅ | ’jig pa daṅ | gnas pa daṅ | gźan du ’gyur ba med pas ’dus ma byas pa’o || byaṅ chub ni sems can thams cad kyi sems daṅ spyod pa daṅ | bsam pa yoṅs su śes pa’o || byaṅ chub ni skye mched rnams kyi sgo ma yin pa’o || byaṅ chub ni bag chags thams cad kyi mtshams sbyor ba’i ñon moṅs pa daṅ bral bas ma ’dres pa’o || byaṅ chub ni gnas daṅ | gans ma yin pa daṅ | bral bas yul la mi gnas śiṅ phyogs la mi gnas pa’o || byaṅ chub ni kun nas mi ldaṅ źiṅ de bźin ñid la mi gnas pa’o || byaṅ chub ni miṅ tsam ste miṅ de yaṅ g.yo ba med do || byaṅ chub ni blaṅ ba daṅ dor ba med pas rlabs med do || byaṅ chub ni ’khrug pa med pa ste raṅ bźin gyis yoṅs su dag pa’o || byaṅ chub ni rab tu snaṅ ba ste ṅo bo ñid rnam par dag pa’o || byaṅ chub ni ’jin pa med pa ste śin tu dmigs pa med pa’o || byaṅ chub ni chos thams cad mi mñam pa ñid khoṅ du chud pas tha dad pa med pa’o || byaṅ chub ni dpe bstan pa daṅ bral bas dpe med pa’o || byaṅ chub ni śin tu khoṅ du chud par dka’ ba’i phyir phra ba’o || byaṅ chub ni nam mkha’i raṅ bźin bas na thams cad du soṅ ba ste | de ni lus kyis sam | sems kyis mṅon par rdzogs par ’tshaṅ rgya bar mi nus so || de ci’i phyir źe na | lus ni rtsa daṅ śiṅ daṅ | rtsig pa daṅ | lam daṅ | mig yor lta bu’o | |sems ni gzugs med pa | bstan du med pa | rten med pa | rnam par rig pa med pa’o ||

"’Enlightenment is perfectly realized neither by the body nor by the mind. Enlightenment is the eradication of all marks. Enlightenment is free of presumptions concerning all objects. Enlightenment is free of the functioning of all intentional thoughts. Enlightenment is the annihilation of all convictions. Enlightenment is free from all discriminative constructions. Enlightenment is free from all vacillation, mentation, and agitation. Enlightenment is not involved in any commitments. Enlightenment is the arrival at detachment, through freedom from all habitual attitudes. The ground of enlightenment is the ultimate realm. Enlightenment is realization of reality. Enlightenment abides at the limit of reality. Enlightenment is without duality, since therein are no minds and no things. Enlightenment is equality, since it is equal to infinite space. "’ Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the six media of sense. Enlightenment is unadulterated, since it is free of the passions of the instinctually driven succession of lives. Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in anything, does not stand in reality. Enlightenment is merely a name and even that name is unmoving. Enlightenment, free of abstention and undertaking, is energyless. There is no agitation in enlightenment, as it is utterly pure by nature. Enlightenment is radiance, pure in essence. Enlightenment is without subjectivity and completely without object. Enlightenment, which penetrates the equality of all things, is undifferentiated. Enlightenment, which is not shown by any example, is incomparable. Enlightenment is subtle, since it is extremely difficult to realize. Enlightenment is all-pervasive, as it has the nature of infinite space. Enlightenment cannot be realized, either physically or mentally. Why? The body is like grass, trees, walls, paths, and hallucinations. And the mind is immaterial, invisible, baseless, and unconscious.’

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

§53 iha bhagavan nirdeśe nirdiśyamāne tataḥ pariṣado dvayor devaputraśatayor anutpattikeṣu dharmeṣu kṣāntipratilambho ’bhūt | ahaṃ ca niṣpratibhāno ’bhūvam | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

當其世尊說是法時彼諸天眾二百天人皆得不起法忍故我不任詣彼問疾

世尊維摩詰說是法時二百天子得無生法忍故我不任詣彼問疾

世尊彼大居士說此法時於天眾中二百天子得無生法忍時我默然不能加辯故我不任詣彼問疾

bcom ldan ’das | bstan pa ’di bśad pa na ’khor de nas lha’i bu ñis brgya mi skye ba’i chos la bzod pa thob bo || 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 mchi bar mi sbro’o ||

"Lord, when Vimalakīrti had discoursed thus, two hundred of the deities in that assembly attained the tolerance of birthlessness. As for me, Lord, I was rendered speechless. Therefore, I am reluctant to go to that good man to inquire about his illness."

. . .

§54 tatra bhagavān prabhāvyūhaṃ licchavikumāram āmantrayate sma: gaccha tvaṃ satpuruṣa vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告光淨童子汝行詣維摩詰問疾

佛告光嚴童子汝行詣維摩詰問疾

爾時世尊告光嚴童子汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis li tsha bī gźon nu ’od bkod pa la bka’ stsal pa | ’od bkod pa khyod li tsa bī dri ma med par grags pa’i nad ’drir soṅ źig |

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

. .

prabhāvyūho ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye bhagavan vaiśālyā mahānagaryā niṣkramāmi | vimalakīrtiś ca licchaviḥ praviśati | so ’haṃ tam abhivādyaivam avocam: kutas tvaṃ gṛhapate āgacchasīti |

我不堪任詣彼問疾所以者何憶念我昔出維耶離大城時維摩詰方入城我即為作禮而問言居士所從來

光嚴白佛言世尊我不堪任詣彼問疾所以者何憶念我昔出毘耶離大城時維摩詰方入城我即為作禮而問言居士從何所來

光嚴童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出廣嚴城時無垢稱方入彼城我為作禮問言居士從何所來

’od bkod 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 | bdag yaṅs pa’i groṅ khyer chen po nas byuṅ ba daṅ | li tsa bī dri ma med par grags pa naṅ du mchi ba daṅ mjal te | des bdag la gus par smras pa daṅ | bdag gis ’di skad ces bgyis so || khyim bdag khyod ga las ’oṅs

Prabhāvyūha replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day, when I was going out of the great city of Vaiśālī, I met the Licchavi Vimalakīrti coming in. He greeted me, and I then addressed him: ’Householder, where do you come from?’

. . . . .

sa mām evam āha: āgacchāmi bodhimaṇḍād iti |

答我言吾從道場來

彼答我言從妙菩提來

des bdag la smras pa | byaṅ chub kyi sñiṅ po nas ’oṅs so ||

He replied, ’I come from the seat of enlightenment.’

.

tam aham etad avocam: bodhimaṇḍa iti kasyaitan nāma |

我問道場者何所是

我問居士妙菩提者為何所是

bdag gis de la smras pa | byaṅ chub kyi sñiṅ po źes bya ba de gaṅ gi tshig bla dags |

I then inquired, ’What is meant by "seat of enlightenment"?’

.

sa mām etad avocat:

言

答曰

即答我言

de bdag la ’di skad ces mchi’o ||

He then spoke the following words to me,

.

§55 bodhimaṇḍa iti kulaputra āśayamaṇḍa eṣo ’kṛtrimatayā, prayogamaṇḍa eṣa ārambhottāraṇatayā, adhyāśayamaṇḍa eṣa viśeṣādhigamatayā, bodhicittamaṇḍa eṣo ’saṃpramoṣanatayā,

道場者無生之心是檢一惡意故淳淑之心是習增上故聖賢之心是往殊勝故道意之心是不忘捨故

直心是道場無虛假故發行是道場能辦事故深心是道場增益功德故菩提心是道場無錯謬故

淳直意樂是妙菩提由此意樂不虛假故發起加行是妙菩提諸所施為能成辦故增上意樂是妙菩提究竟證會殊勝法故大菩提心是妙菩提於一切法無忘失故

rigs kyi bu | byaṅ chub kyi sñiṅ po źes bya ba de ni bcos ma ma yin pa’i phyir bsam pa’i sñiṅ po’o || rtsom pa’i las sgrol ba’i phyir de ni sbyor ba’i sñiṅ po’o || khyad par du khoṅ du chud pa’i phyir de ni lhag pa’i bsam pa’i sñiṅ po’o || yaṅ dag par mi brjed pa’i phyir de ni byaṅ chub kyi sems kyi sñiṅ po’o ||

’Noble son, the seat of enlightenment is the seat of positive thought because it is without artificiality. It is the seat of effort, because it releases energetic activities. It is the seat of high resolve, because its insight is superior. It is the seat of the great spirit of enlightenment, because it does not neglect anything.

. . . .

§56 dānamaṇḍa eṣa vipākāpratikāṅkṣaṇatayā, śīlamaṇḍa eṣa praṇidhānaparipūraṇatayā, kṣāntimaṇḍa eṣa sarvasatvāpratihatacittatayā, vīryamaṇḍa eṣo ’vinivartanatayā, dhyānamaṇḍa eṣa cittakarmaṇyatayā, prajñāmaṇḍa eṣa pratyakṣadarśitayā,

布施之心是不望報故持戒之心是得願具故忍辱之心是不亂眾人故精進之心是無退意故禪思之心是意行出故智慧之心是慧眼見故

布施是道場不望報故持戒是道場得願具故忍辱是道場於諸眾生心無礙故精進是道場不懈退故禪定是道場心調柔故智慧是道場現見諸法故

清淨布施是妙菩提不悕世間異熟果故固守淨戒是妙菩提諸所願求皆圓滿故忍辱柔和是妙菩提於諸有情心無恚故勇猛精進是妙菩提熾然勤修無懈退故寂止靜慮是妙菩提其心調順有堪能故殊勝般若是妙菩提現見一切法性相故

rnam par smin pa la mi re ba’i phyir de ni sbyin pa’i sñiṅ po’o || smon lam yoṅs su rdzogs pa’i phyir de ni tshul khrims kyi sñiṅ po’o || sems can thams cad la khoṅ khro ba’i sems med pas de ni bzod pa’i sñiṅ po’o || phyir mi ldog pa’i phyir de ni brtson ’grus kyi sñiṅ po’o || sems las su ruṅ ba’i phyir de ni bsam gtan gyi sñiṅ po’o || mṅon sum du mthoṅ ba’i phyir de ni śes rab kyi sñiṅ po’o ||

"’It is the seat of generosity, because it has no expectation of reward. It is the seat of morality, because it fulfills all commitments. It is the seat of tolerance, because it is free of anger toward any living being. It is the seat of effort, because it does not turn back. It is the seat of meditation, because it generates fitness of mind. It is the seat of wisdom, because it sees everything directly. "’

. . . . . .

§57 maitrīmaṇḍa eṣa sarvasatvasamacittatayā, karuṇāmaṇḍa eṣa khedasahiṣṇutayā, muditāmaṇḍa eṣa dharmārāmaratiratatayā, upekṣāmaṇḍa eṣo ’nunayapratighaprahāṇatayā,

慈心則是為等意故悲心則是為忍苦故喜心則是以法樂樂人故護心則是為隨導捨著故

慈是道場等眾生故悲是道場忍疲苦故喜是道場悅樂法故捨是道場憎愛斷故

慈是妙菩提於諸有情心平等故悲是妙菩提於諸疲苦能忍受故喜是妙菩提恒常領受法苑樂故捨是妙菩提永斷一切愛恚等故

sems can thams cad la sems mñam pa’i phyir de ni byams pa’i sñiṅ po’o || gnod pa thams cad bzod pa’i phyir de ni sñiṅ rje’i sñiṅ po’o || chos kyi kun dga’ la dga’ źiṅ mos pa’i phyir de ni dga’ ba’i sñiṅ po’o || rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i phyir de ni btaṅ sñoms kyi sñiṅ po’o ||

It is the seat of love, because it is equal to all living beings. It is the seat of compassion, because it tolerates all injuries. It is the seat of joy, because it is joyfully devoted to the bliss of the Dharma. It is the seat of equanimity, because it abandons affection and aversion.

. . . .

§58 abhijñāmaṇḍa eṣa ṣaḍabhijñatayā, vimokṣamaṇḍa eṣo ’kalpanatayā, upāyamaṇḍa eṣa satvaparipācanatayā, saṃgrahavastumaṇḍa eṣa sarvasatvasaṃgrahanatayā, śrutamaṇḍa eṣa pratipattisārakatvāt, nidhyaptimaṇḍa eṣa yoniśaḥpratyavekṣaṇatayā, bodhipakṣyadharmamaṇḍa eṣa saṃskṛtāsaṃskṛtotsarjanatayā, satyamaṇḍa eṣa sarvalokāvisaṃvādanatayā, pratītyasamutpādamaṇḍa eṣo ’vidyāsravakṣayatayā yāvaj jarāmaraṇāsravakṣayatayā, sarvakleśapraśamanamaṇḍa eṣa yathābhūtābhisaṃbodhanatayā,

神通之心是得六通故惟務之心是無恚怒故滅心則是度人民故四思之心是合聚人故多聞之心是從受成故不生之心是如自然觀故道品法心是不著數不墮故諦心則是諸世間報已不積故緣起之心是以不明不可盡至於老死皆無盡故眾勞之靜是佛從是最正覺故

神通是道場成就六通故解脫是道場能背捨故方便是道場教化眾生故四攝是道場攝眾生故多聞是道場如聞行故伏心是道場正觀諸法故三十七品是道場捨有為法故諦是道場不誑世間故緣起是道場無明乃至老死皆無盡故諸煩惱是道場知如實故

神通是妙菩提具六神通故解脫是妙菩提離分別動故方便是妙菩提成熟有情故攝事是妙菩提攝諸有情故多聞是妙菩提起真實行故調伏是妙菩提如理觀察故三十七種菩提分法是妙菩提棄捨一切有為法故一切諦實是妙菩提於諸有情不虛誑故十二緣起是妙菩提無明不盡乃至老死憂苦熱惱皆不盡故息諸煩惱是妙菩提如實現證真法性故

drug mṅon par śes pas de ni mṅon par śes pa’i sñiṅ po’o || mi rtog pa’i phyir de ni rnam par thar pa’i sñiṅ po’o || sems can yoṅs su smin par byed pa’i phyir de ni thabs kyi sñiṅ po’o || sems can thams cad sdud pa’i phyir de ni bsdu pa’i dṅos po’i sñiṅ po’o || nan tan sñiṅ por byed pa’i phyir de ni thos pa’i sñiṅ po’o || tshul bźin so sor rtog pa’i phyir de ni ṅes par sems pa’i sñiṅ po’o || ’dus byas daṅ ’dus ma byas spoṅ ba’i phyir de ni byaṅ chub kyi phyogs kyi chos kyi sñiṅ po’o || ’jig rten thams cad mi slu ba’i phyir de ni bden pa’i sñiṅ po’o || ma rig pa’i zag pa zad pa nas rga śi’i bar gyi zag pa zad pa’i phyir de ni rten ciṅ ’brel bar ’byuṅ ba’i sñiṅ po’o || yaṅ dag pa ji lta ba bźin du mṅon par rdzogs par byaṅ chub pa’i phyir de ni ñon moṅs pa thams cad rab tu źi ba’i sñiṅ po’o ||

"’It is the seat of paranormal perception, because it has the six superknowledges. It is the seat of liberation, because it does not intellectualize. It is the seat of liberative technique, because it develops living beings. It is the seat of the means of unification, because it brings together living beings. It is the seat of learning, because it makes practice of the essence. It is the seat of decisiveness, because of its precise discrimination. It is the seat of the aids to enlightenment, because it eliminates the duality of the compounded and the uncompounded. It is the seat of truth, because it does not deceive añone. "’It is the seat of interdependent origination, because it proceeds from the exhaustion of ignorance to the exhaustion of old age and death. It is the seat of eradication of all passions, because it is perfectly enlightened about the nature of reality.

. . . . . . . . . .

§59 sarvasatvamaṇḍa eṣa satvāsvabhāvatayā, sarvadharmamaṇḍa eṣa śūnyatābhisaṃbodhanatayā, sarvamāranirghātanamaṇḍa eso ’calanatayā, traidhātukamaṇḍa eṣa prasthānavigamanatayā, siṃhanādanadanavīryamaṇḍa eṣo ’bhītānutrāsanatayā, balavaiśāradyāveṇikasarvabuddhadharmamaṇḍa esa sarvato ’nupākruṣṭatvāt, traividyavidyāmaṇḍa esa niravaśeṣatvāt kleśānām, ekacittaniravaśeṣasarvadharmānubodhamaṇḍa eṣa sarvajñajñānasamudāgamatvāt |

眾生之心是以人物自然故諸法之心是從空最正覺故伏諸魔心是以不傾動故三界之場是雖處不墮欲故師子座場是善勝無畏故力無畏場是一切無難故三達之智是無餘罣礙故一意覺場是一切智普具故

眾生是道場知無我故一切法是道場知諸法空故降魔是道場不傾動故三界是道場無所趣故師子吼是道場無所畏故力無畏不共法是道場無諸過故三明是道場無餘礙故一念知一切法是道場成就一切智故

一切有情是妙菩提皆用無我為自性故一切諸法是妙菩提隨覺一切皆性空故降伏魔怨是妙菩提一切魔怨不傾動故不離三界是妙菩提遠離一切發趣事故大師子吼是妙菩提能善決擇無所畏故力無畏不共佛法是妙菩提普於一切無訶厭故三明鑒照是妙菩提離諸煩惱獲得究竟無餘智故一剎那心覺一切法究竟無餘是妙菩提一切智智圓滿證故

sems can thams cad ṅo bo ñid med pa’i phyir de ni sems can thams cad kyi sñiṅ po’o || stoṅ pa ñid mṅon par byaṅ chub pa’i phyir de ni chos thams cad kyi sñiṅ po’o || mi g.yo ba’i phyir de ni bdud thams cad rab tu ’joms pa’i sñiṅ po’o || ’jug pa daṅ bral ba’i phyir de ni khams gsum pa’i sñiṅ po’o || mi ’jigs śiṅ mi daṅ ṅas pa’i phyir de ni seṅ ge’i sgra sgrogs pa’i brtson ’grus kyi sñiṅ po’o || thams cad du ma smad pa’i phyir de ni stobs daṅ | mi ’jigs pa daṅ | ma ’dres pa daṅ | saṅs rgyas kyi chos thams cad kyi sñiṅ po’o || ñon moṅs pa ma lus pa’i phyir de ni rig pa gsum gyi sñiṅ po’o || thams cad mkhyen pa’i ye śes yaṅ dag par grub pa’i phyir de ni sems kyi skad cig gcig la chos thams cad ma lus bar khoṅ du chud pa’i sñiṅ po’o ||

It is the seat of all living beings, because all living beings are without intrinsic identity. It is the seat of all things, because it is perfectly enlightened with regard to voidness. "’It is the seat of the conquest of all devils, because it never flinches. It is the seat of the triple world, because it is free of involvement. It is the seat of the heroism that sounds the lion’s roar, because it is free of fear and trembling. It is the seat of the strengths, the fearlessnesses, and all the special qualities of the Buddha, because it is irreproachable in all respects. It is the seat of the three knowledges, because in it no passions remain. It is the seat of instantaneous, total understanding of all things, because it realizes fully the gnosis of omniscience.

. . . . . . . .

§60 iti hi kulaputra yāvanto bodhisatvāḥ pāramitāpratisaṃyuktaṃ satvaparipākapratisaṃyuktaṃ saddharmaparigrahapratisaṃyuktaṃ kuśalamūlapratisaṃyuktaṃ kramam utkṣipanti nikṣipanti ca | sarve te bodhimaṇḍād āgacchanti, buddhadharmebhya āgacchanti, buddhadharmeṣu ca pratiṣṭhante |

如是仁者菩薩若應諸度無極如應化人如應受法已得本祠護不墮欲者是為一切從佛心來立於一切佛法矣

如是善男子菩薩若應諸波羅蜜教化眾生諸有所作舉足下足當知皆從道場來住於佛法矣

如是善男子若諸菩薩真實發趣具足相應波羅蜜多具足相應成熟有情具足相應 (一切善根具足相應 )攝受正法具足相應一切善根具足相應 (攝受正法具足相應 ) 供養如來具足相應諸有所作往來進止舉足下足一切皆從妙菩提來一切皆從諸佛法來安住一切諸佛妙法

rigs kyi bu | de ltar ji tsam du byaṅ chub sems dpa’ rnams pha rol tu phyin pa daṅ ldan pa daṅ | sems can yoṅs su smin par byed pa daṅ ldan pa daṅ | dam pa’i chos yoṅs su ’dzin pa daṅ ldan pa daṅ | dge ba’i rtsa ba daṅ ldan pa’i gom pa ’dor ba daṅ | ’deg pa de thams cad kyaṅ byaṅ chub kyi sñiṅ po nas ’oṅs so || saṅs rgyas kyi chos rnams las ’oṅs śiṅ saṅs rgyas kyi chos rnams la gnas so ||

"’Noble son, when bodhisattvas are thus endowed with the transcendences, the roots of virtue, the ability to develop living beings, and the incorporation of the holy Dharma, whether they lift up their feet or put them down, they all come from the seat of enlightenment. They come from the qualities of the Buddha, and stand on the qualities of the Buddha.’

. . . . .

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

當其世尊說是語時有五百天與人發無上正真道意故我不任詣彼問疾

說是法時五百天人皆發阿耨多羅三藐三菩提心故我不任詣彼問疾

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

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

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

. . .

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

佛告持人菩薩汝行詣維摩詰問疾

佛告持世菩薩汝行詣維摩詰問疾

爾時世尊告持世菩薩汝應往詣無垢稱所問安其疾

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

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

. .

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

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

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

持世菩薩白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間在自住處時惡魔怨從萬二千諸天女等狀如帝釋鼓樂絃歌來到我所與其眷屬稽首我足作諸天樂供養於我合掌恭敬在一面立

’gro ba ’dzin gyis kyaṅ gsol pa | bcom ldan ’das | bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o || de ci’i slad du źe na | bcom ldan ’das | bdag gis mṅon par ’tshal ba dus gcig na | raṅ gi gnas na mchis pa’i tshe bdud sdig can lha’i bu mo khri ñis stoṅ gis yoṅs su bskor te | brgya byin gyi cha byad kyis sil sñan daṅ | glu dbyaṅs len ciṅ bdag ga la ba der mchis te | bdag gi rkaṅ pa la mgo bos phyag btsal nas de ’khor daṅ bcas pa bdag la mdun gyis bltas te phyogs gcig tu mchis so ||

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

. . . . . .

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

我意謂是天帝釋讚言善來拘翼雖福應有不當自恣一切欲樂當觀非常無強多失當修德本

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

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

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

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

. . . .

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

魔言正士受是取此萬二千女可備掃灑

即語我言正士受是萬二千天女可備掃灑

即語我言唯大正士可受此女以備供侍

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

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

. .

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

我言拘翼無以此妖蠱之物要我釋迦弟子此非我宜

我言憍尸迦無以此非法之物要我沙門釋子此非我宜

我即答言止憍尸迦無以如是非法之物而要施我沙門釋子此非我宜所

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

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

. . .

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

時維摩詰來謂我言族姓子莫於是起污意是為魔來嬈固汝耳非帝釋也

所言未訖時維摩詰來謂我言非帝釋也是為魔來嬈固汝耳

言未訖無垢稱來到彼所稽首我足而謂我言非帝釋也是惡魔怨嬈汝故耳

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

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

. . . . .

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

維摩詰言波旬以此與我如我應受莫與釋迦弟子

即語魔言是諸女等可以與我如我應受

時無垢稱語惡魔言汝今可以此諸天女迴施於我是我在家白衣所宜非諸沙門釋子應受

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

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

. .

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

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

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

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

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

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

. . . . . .

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

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

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

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

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

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

. . . .

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

答言汝等便發無上正真道意有樂法之樂可以自娛汝等得之不復樂欲樂也

復言汝等已發道意有法樂可以自娛不應復樂五欲樂也

復言姊等已發無上正等覺心有大法苑樂可以自娛不應復樂五欲樂也

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

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

. .

tā āhuḥ: katamā ca punar dharmārāmaratiḥ |

即問何謂法樂

天女即問何謂法樂

諸天女言唯大居士云何名為大法苑樂

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

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

.

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

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

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

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

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

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

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

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

於是波旬謂諸玉女我欲與汝俱還天上

於是波旬告諸女言我欲與汝俱還天宮

時惡魔怨告天女曰汝等可來今欲與汝俱還天宮

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

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

. .

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

曰曰以我等與此居士樂法之樂我等甚樂非復樂欲樂也

諸女言諸女言以我等與此居士有法樂我等甚樂不復樂五欲樂也

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

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

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

. . . . . .

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

波旬言可捨居士此諸玉女已其所有施於彼者是為菩薩

魔言居士可捨此女一切所有施於彼者是為菩薩

時惡魔怨白無垢稱唯大居士可捨此女一切所有心不耽著而惠施者是為菩薩摩訶薩也

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

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

. .

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

維摩詰言我已捨矣汝便將去使一切人遵承法行所願皆得

維摩詰言我已捨矣汝便將去令一切眾生得法願具足

無垢稱言吾以捨矣汝可將去當令汝等一切有情法願滿足

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

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

. . .

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

諸玉女即作禮而問言我當云何止於魔天

於是諸女問維摩詰我等云何止於魔宮

時諸天女禮無垢稱而問之言唯大居士我等諸女還至魔宮云何修行

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

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

. .

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

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

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

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

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

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

. . . . . . . . . . .

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

魔眷屬皆去維摩詰所感動如是世尊故我不任詣彼問疾

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

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

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

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

. . .

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

佛告長者子善見汝行詣維摩詰問疾

佛告長者子善德汝行詣維摩詰問疾

爾時世尊告長者子蘇達多言汝應往詣無垢稱所問安其疾

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

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

. .

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

善見白佛言我不堪任詣彼問疾所以者何憶念我昔在諸父舍盛祀大祀至于七日

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

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

legs par byin gyis kyaṅ gsol pa | bcom ldan ’das bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o || de ci’i slad du źe na | bcom ldan ’das bdag gis mṅon par ’tshal ba dus gcig na bdag pa’i sdum pa na mchod sbyin chen po bgyid pa’i slad du dge sbyoṅ daṅ bram ze thams cad daṅ | dbul po daṅ | sdug bsṅal ba daṅ | bkren pa daṅ | sdug phoṅs pa daṅ | sloṅ pa thams cad la sbyin pa stsal te | gdugs bdun du mchod sbyin chen po bgyis pa

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

. . . . .

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

時維摩詰來入祠壇謂我言長者子不當祀祠如眾人祠當祀法祠何用是思欲祠為

時維摩詰來入會中謂我言長者子夫大施會不當如汝所設當為法施之會何用是財施會為

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

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

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

. . . .

tam aham etad avocam: kathaṃ punar dharmayajño yaṣṭavyaḥ |

我問何如為法之祠祀

我言居士何謂法施之會

我言居士何等名為法施祠會

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

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

.

sa mām evam āha:

維摩詰言

答曰

彼答我言

des bdag la smras pa |

He replied,

.

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

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

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

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

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

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

. . . . . . . .

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

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

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

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

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

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

. . . . . . . .

§71 sarvasatvaparipācanābhinirhṛtā śūnyatābhāvanā, saṃskṛtaparikarmābhinirhṛtānimittabhāvanā, saṃcintyopapattyabhinirhṛtāpraṇihitabhāvanā,

若無施不斷惟空行俗數中不斷無想在所墮生不斷無願

教化眾生而起於空不捨有為法而起無相示現受生而起無作

以化一切眾生行相引發修空以治一切有為行相引修無相以故作意受生行相引修無願

sems can thams cad yoṅs su smin par byed pas mṅon par bsgrubs pa’i stoṅ pa ñid la sgom pa daṅ | ’dus byas yoṅs su sbyoṅ bas mṅon par bsgrubs pa’i mtshan ma med pa la sgom pa daṅ | bsams bźin du skye bas mṅon par bsgrubs pa’i smon pa med pa la sgom pa daṅ |

The Dharma-sacrifice consists of the meditation of voidness, consummated in effectiveness in the development of all living beings; of the meditation of signlessness, consummated in the purification of all compounded things; and of the meditation of wishlessness, consummated in voluntarily assuming rebirths.

. . .

§72 saddharmaparigrahābhinirhṛto balaparākramaḥ, saṃgrahavastv abhinirhṛtaṃ jīvitendriyam, sarvasatvānāṃ dāsatvaśiṣyatvābhinirhṛtā nirmānatā, asārāt sārādānābhinirhṛtaḥ kāyajīvitabhogapratilambhaḥ, ṣaḍanusmṛtyabhinirhṛtā smṛtiḥ, saṃrañjaniyadharmābhinirhṛto ’dhyāśayaḥ, samyakpratipattyabhinirhṛtājīvapariśuddhiḥ, prasādaprāmodyasevanābhinirhṛtāryaparyupāsanā, anāryeṣv apratighātābhinirhṛtā cittanidhyaptiḥ, pravrajyābhinirhṛto ’dhyāśayaḥ, pratipattyabhinirhṛtaṃ śrutakauśalam, araṇādharmaprativedhābhinirhṛto ’raṇyavāsaḥ, buddhajñānasaṃprāpaṇābhinirhṛtaṃ saṃlayanam, sarvasatvakleśamocanayogābhinirhṛtā yogācārabhūmiḥ,

護持正法不斷力行以恩會人不斷壽命知人如如不斷謙敬堅其德本不斷命財為六思念不斷其念行六堅法不斷學意修正受不斷淨命行好喜不斷習真斷意不生不斷愚人為沙門不斷正性善諷受不斷聞德山澤受法不斷閑居念生佛慧不斷宴坐為一切勞不斷賢者行地

護持正法起方便力以度眾生起四攝法以敬事一切起除慢法於身命財起三堅法於六念中起思念法於六和敬起質直心正行善法起於淨命心淨歡喜起近賢聖不憎惡人起調伏心以出家法起於深心以如說行起於多聞以無諍法起空閑處趣向佛慧起於宴坐解眾生縛起修行地

以善攝受正法行相引發大力以善修習攝事行相引發命根以如一切有情僕隸敬事行相引發無慢以不堅實貿易一切堅實行相引發證得堅身命財以其六種隨念行相引發正念以修淨妙諸法行相引發意樂以勤修習正行行相引發淨命以淨歡喜親近行相引發親近承事聖賢以不憎恚非聖行相引調伏心以善清淨出家行相引發清淨增上意樂以常修習中道行相引發方便善巧多聞以無諍法通達行相引發常居阿練若處以正趣求佛智行相引發宴坐以正息除一切有情煩惱行相引發善修瑜伽師地

dam pa’i chos yoṅs su ’dzin pas mṅon par bsgrubs pa’i stobs kyis rtul ba daṅ | bsdu ba’i dṅos pos mṅon par bsgrubs pa’i srog gi dbaṅ po daṅ | sems can thams cad kyi bran daṅ | slob mar gyur pas mṅon par bsgrubs pa’i ṅa rgyal med pa daṅ | sñiṅ po med pa las sñiṅ po len pas mṅon par bsgrubs pa’i lus daṅ | srog daṅ | loṅs spyod rñed pa daṅ | rjes su dran pa drug gis mṅon par bsgrubs pa’i dran pa daṅ | yaṅ dag par dga’ bar ’gyur ba’i chos kyis mṅon par bsgrubs pa’i bsam pa daṅ | yaṅ dag pa’i nan tan gyis mṅon par bsgrubs pa’i ’tsho ba yoṅs su dag pa daṅ | dad pa daṅ | mchog tu dga’ ba bsten pas mṅon par bsgrubs pa’i ’phags pa la bsñan bkur byed pa daṅ | ’phags pa ma yin pa la khoṅ khro ba med pas mṅon par bsgrubs pa’i sems ṅes par sems pa daṅ | rab tu byuṅ bas mṅon par bsgrubs pa’i lhag pa’i bsam pa daṅ | nan tan gyis mṅon par bsgrubs pa’i thos pa la mkhas pa daṅ | ñon moṅs pa med pa’i chos rtogs pas mṅon par bsgrubs pa’i dgon pa la gnas pa daṅ | saṅs rgyas kyi ye śes ’thob par byed pas mṅon par bsgrubs pa’i naṅ du yaṅ dag ’jog pa daṅ | sems can thams cad ñon moṅs pa las rnam par grol ba’i rnal ’byor gyis mṅon par bsgrubs pa’i rnal ’byor spyod pa’i sa daṅ |

"’The Dharma-sacrifice consists of heroic strength, consummated in the upholding of the holy Dharma; of the power of life, consummated in the means of unification; of the absence of pride, consummated in becoming the slave and the disciple of all living beings; of the gain of body, health, and wealth, consummated by the extraction of essence from the essenceless; of mindfulness, consummated by the six remembrances; of positive thought, consummated through the truly enjoyable Dharma; of purity of livelihood, consummated by correct spiritual practice; of the respect of saints, consummated by joyful and faithful service; of soberness of mind, consummated by absence of dislike for ordinary people; of high resolve, consummated by renunciation; of skill in erudition, consummated by religious practice; of retirement in solitary retreats, consummated by understanding things free of passions; of introspective meditation, consummated by attainment of the Buddha-gnosis; of the stage of the practice of yoga, consummated by the yoga of liberating all living beings from their passions. "’

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

§73 lakṣaṇānuvyañjanasaṃbhārābhinirhṛtaḥ satvaparipākaḥ, buddhakṣetrālaṃkārābhinirhṛtaḥ puṇyasaṃbhāraḥ, sarvasatvacittacaritayathāśayadharmadeśanābhinirhṛto jñānasaṃbhāraḥ, sarvadharmānāyūhāniryūhaikanayajñanābhinirhṛtaḥ prajñāsaṃbhāraḥ, sarvakleśasarvāvaraṇasarvākuśaladharmaprahāṇābhinirhṛtaḥ sarvakuśalamūlasaṃbhāraḥ,

嚴飾相及佛國不斷分部福行隨眾人行而為說法不斷分部智慧

以具相好及淨佛土起福德業知一切眾生心念如應說法起於智業知一切法不取不捨入一相門起於慧業斷一切煩惱一切障礙一切不善法起一切善業

以具相好成熟有情莊嚴清淨佛土行相引發廣大妙福資糧以知一切有情心行隨其所應說法行相引發廣大妙智資糧以於諸法無取無捨一正理門悟入行相引發廣大妙慧資糧以斷一切煩惱習氣諸不善法障礙行相引發證得一切善法

mtshan daṅ | dpe byad bzaṅ po daṅ | saṅs rgyas kyi źiṅ gi rgyan daṅ | sems can yoṅs su smin par byed pas mṅon par bsgrubs pa’i bsod nams kyi tshogs daṅ | sems can thams cad kyi sems daṅ | spyod pa la ci rigs par chos ston pas mṅon par bsgrubs pa’i ye śes kyi tshogs daṅ | chos thams cad la blaṅ ba med pa daṅ | dor ba med pa tshul gcig pa’i ye śes kyis mṅon par bsgrubs pa’i śes rab kyi tshogs daṅ | ñon moṅs pa thams cad daṅ | bsgribs pa thams cad daṅ | mi dge ba’i chos thams cad spoṅ bas mṅon par bsgrubs pa’i dge ba’i rtsa ba thams cad kyi tshogs daṅ |

The Dharma-sacrifice consists of the store of merit which is consummated by the auspicious signs and marks, the ornaments of the buddha-fields, and all other means of development of living beings; of the store of knowledge which is consummated in the ability to teach the Dharma according to the thoughts and actions of all living beings; of the store of wisdom, which is consummated in the uniform gnosis free of acceptance and rejection in regard to all things; of the store of all roots of virtue, consummated in the abandonment of all passions, obscurations, and unvirtuous things;

. . . .

§74 sarvajñajñānānubodhanasarvakuśaladharmābhinirhṛtaḥ sarvabodhipakṣyadharmasamudgamaḥ

一切智覺一切善法具足不斷以道品正法懷來一切

以得一切智慧一切善法起於一切助佛道法

以隨覺悟一切智智一切善法資糧行相引發證行一切所修菩提分法

thams cad mkhyen pa’i ye śes khoṅ du chud pa daṅ dge ba’i chos kyis mṅon par bsgrubs pa’i byaṅ chub kyi phyogs kyi chos thams cad yaṅ dag par ’byuṅ ba de ni

and of the attainment of all the aids to enlightenment, consummated in the realization of the gnosis of omniscience as well as in accomplishment of all virtue. "’

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ayaṃ sa kulaputra dharmayajñaḥ, yatra dharmayajñe pratiṣṭhitā bodhisatvā iṣṭayajñayājūkā dakṣiṇīyā bhavanti sadevakasya lokasya | evaṃ hi bhagavan tasya gṛhapater nirdiśatas tasyā brāhmaṇaparṣado dvayor brāhmaṇaśatayor anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni |

是為法之祠祀菩薩立法祠者為得祠祀最偶之福為世間上當其世尊說是法時梵志眾中二百婆羅門發無上正真道意

如是善男子是為法施之會若菩薩住是法施會者為大施主亦為一切世間福田世尊維摩詰說是法時婆羅門眾中二百人皆發阿耨多羅三藐三菩提心

汝善男子如是名為法施祠會若諸菩薩安住如是法施祠會名大施主普為世間天人供養世尊彼大居士說此法時梵志眾中二百梵志皆發無上正等覺心

rigs kyi bu chos kyi mchod sbyin te chos kyi mchod sbyin de la gnas pa’i byaṅ chub sems dpa’ mchod sbyin byin pa mchod sbyin śin tu byed pa yin te | lha daṅ bcas pa ’jig rten gyi sbyin gnas su ’gyur ro || bcom ldan ’das | de lta bur khyim bdag des bstan pa ’di bśad pa’i tshe bram ze’i ’khor de nas bram ze ñis brgya bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||

That, noble son, is the Dharma-sacrifice. The bodhisattva who lives by this Dharma-sacrifice is the best of sacrificers, and, through his extreme sacrifice, is himself worthy of offerings from all people, including the gods.’ "Lord, as soon as the householder had discoursed thus, two hundred Brahmāns among the crowd of Brahmāns present conceived the spirit of unexcelled, perfect enlightenment.

. . .

§75 ahaṃ cāścaryaprasādapratilabdhas tasya satpuruṣasya caraṇau praṇamya śatasahasramūlyaṃ muktāhāraṃ kaṇṭhād avatārya dadāmi | sa taiḥ muktāhāraṃ na pratigṛhṇāti sma | tam aham etad avocam: pratigṛhyemam, yatra te prasādo bhavati tasmai prayaccheti |

我時甚自雅奇得與正士高行者會便解頸百千珠瓔以上之不肯取我言取是而有所悅自可

我時心得清淨歎未曾有稽首禮維摩詰足即解瓔珞價直百千以上之不肯取我言居士願必納受隨意所與

我於爾時歎未曾有得淨歡喜恭敬頂禮彼大士足解寶瓔珞價直百千慇懃奉施彼不肯取我言大士哀愍我故願必納受若自不須心所信處隨意施與

bdag kyaṅ dad ciṅ ṅo mtshar du gyur te | skyes bu dam pa’i rkaṅ pa la phyag bgyis nas mu tig gi do śal brgya stoṅ ri ba bdag gi mgul nas dkrol te stsal na | de mu tig gi do śal de len du ma btub nas de la bdag gis ’di skad ces bgyis so | ’di loṅ la gaṅ la mos pa la byin cig ces bgyis pa daṅ |

And I, full of astonishment, having saluted this good man by touching his feet with my head, took from around my neck a necklace of pearls worth one hundred thousand pieces of gold and offered it to him. But he would not accept it. I then said to him, ’Please accept, good man, this necklace of pearls, out of compassion for me, and give it to whomsoever you wish.’ "

. . . .

tena sa muktāhāro gṛhītvā dvidhākṛtaḥ | eko bhāgo yas tatra yajñaśālāyāṃ sarvalokajugupsito nagaradaridras tasmai dattaḥ | dvitīyaś ca bhāgo duṣprasahāya tathāgatāya dattaḥ | yathā ca sarvā parṣat paśyati taṃ ca marīciṃ lokadhātuṃ taṃ ca duṣprasahaṃ tathāgataṃ taṃ ca muktāhāraṃ duṣprasahasya mūrdhasaṃdhau muktāhārakūṭāgāraṃ prādurbhūtaṃ citraṃ darśanīyaṃ caturasraṃ catuḥsthūṇaṃ samaṃbhāgaśaḥ suvibhaktam |

念昔者維摩詰乃取珠瓔分作兩分仍如祠舍持一分與諸下劣國中貧者又持一分奉彼頭波變如來至真等正覺并見其眾及國土頭波變(漢言固受)其國名炎氣皆見珠瓔懸彼國上變成彼佛珠交露棚

維摩詰乃受瓔珞分作二分持一分施此會中一最下乞人持一分奉彼難勝如來一切眾會皆見光明國土難勝如來又見珠瓔在彼佛上變成四柱寶臺四面嚴飾不相障蔽

時無垢稱乃受瓔珞分作二分一分施此大祠會中最可厭毀貧賤乞人一分奉彼難勝如來以神通力令諸大眾皆見他方陽焰世界難勝如來又見所施一分珠瓔在彼佛上成妙寶臺四方四臺等分間飾種種莊嚴甚可愛樂

der mu tig gi do śal blaṅs te dum bu gñis su bgyis na | cha gcig ni mchod sbyin gyi gnas de na ’jig rten thams cad kyis smad pa groṅ khyer gyi naṅ na dbul po la stsal to || cha gcig ni de bźin gśegs pa bzod par dka’ ba la phul te | ji ltar ’khor de dag thams cad kyis smig rgyu’i ’jig rten gyi khams de daṅ | de bźin gśegs pa bzod par dka’ ba de yaṅ mthoṅ źiṅ mu tig gi do śal de de bźin gśegs pa bzod par dka’ ba’i spyi bo’i steṅ na mu tig gi do śal gyi khaṅ pa brtsegs pa bkra ba blta na sdug pa | gru bźi lham pa | ka ba bźi zug pa | ṅos mñam źiṅ rab tu rnam par phye ba phyuṅ ba mthoṅ ba

Then, Vimalakīrti took the pearls and divided them into two halves. He gave one half of them to the lowliest poor of the city, who had been disdained by those present at the sacrifice. The other half he offered to the Tathāgata Duṣprasaha. And he performed a miracle such that all present beheld the universe called Marici and the Tathāgata Duṣprasāha. On the head of the Tathāgata Duṣprasāha, the pearl necklace took the form of a pavilion, decorated with strings of pearls, resting on four bases, with four columns, symmetrical, well constructed, and lovely to behold.

. . . . .

§76 sa idaṃ prātihāryaṃ saṃdarśyemāṃ vācam abhāṣata: yasya dāyakasya dānapater yādṛśī tathāgate dakṣiṇīyasaṃjñā tādṛśī nagaradaridre nirnānātvena samā, mahākaruṇācittena vipākāpratikāṅkṣaṇatayā parityāgaḥ | iyaṃ dharmayajñasya paripūriḥ |

既見是化又聞其言如是仁人施者得近如來而上達嚫不以想施貧亦等無若干念有大悲意不望其報惠此法祠為具足已

時維摩詰現神變已作是言若施主等心施一最下乞人猶如如來福田之相無所分別等于大悲不求果報是則名曰具足法施

現如是等神變事已復作是言若有施主以平等心施此會中最下乞人猶如如來福田之想無所分別其心平
等大慈大悲普施一切不求果報是名圓滿法施祠祀

des de lta bu’i cho ’phrul bstan nas tshig ’di skad ces smras so || sbyin pa po sbyin bdag gaṅ ji ltar de bźin gśegs pa la sbyin gnas su ’du śes pa de ’dra bar groṅ khyer gyi dbul po daṅ tha dad pa med par mñam źiṅ sñiṅ rje chen po’i sems daṅ | rnam par smin pa la mi re bas yoṅs su gtoṅ ba de ni chos kyi mchod sbyin yoṅs su rdzogs pa’o źes bgyis pa daṅ |

Having shown such a miracle, Vimalakīrti said, ’The giver who makes gifts to the lowliest poor of the city, considering them as worthy of offering as the Tathāgata himself, the giver who gives without any discrimination, impartially, with no expectation of reward, and with great love - this giver, I say, totally fulfills the Dharma-sacrifice.’ "

. . . .

§77 tatrāsau nagaradaridra idaṃ prātihāryaṃ dṛṣṭvā, imaṃ ca dharmanirdeśaṃ śrutvā, anuttarāyāṃ samyakṣaṃbodhau cittam utpādayati sma | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

國中貧人見此變化聞彼佛語皆發無上正真道意故我不任詣彼問疾

城中一最下乞人見是神力聞其所說皆發阿耨多羅三藐三菩提心故我不任詣彼問疾

時此乞人見彼神變聞其所說得不退轉增上意樂便發無上正等覺心世尊彼大居士具如是等自在神變無礙辯才故我不任詣彼問疾如是世尊一一別告諸大菩薩令往居士無垢稱所問安其疾

de nas groṅ khyer gyi dbul po des cho ’phrul de mthoṅ | chos bstan pa de yaṅ thos nas 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 ||

Then the poor of the city, having seen that miracle and having heard that teaching, conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

. . . . . .

§78 iti hi sarve te bodhisatvā mahāsatvāḥ svakasvakān nirdeśān nirdiśanti sma, ye caiṣāṃ tena satpuruṣeṇa sārdham antarākathāsamudāhārā abhūvan, na cotsahante gantum

如是一切菩薩各稱其所說不任詣彼

如是諸菩薩各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾

是諸菩薩各各向佛說其本緣讚述大士無垢稱言皆曰不任詣彼問疾

de ltar byaṅ chub sems dpa’ sems dpa’ chen po de dag thams cad kyaṅ gaṅ skyes bu dam pa de daṅ | skabs su gtam gaṅ dag brjod pa so so’i bstan pa bśad de ’gro bar mi spro’o ||

In the same way, all the bodhisattvas, great spiritual heroes, told the stories of their conversations with Vimalakīrti and declared their reluctance to go to him.

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śrāvakabodhisatvavisarjanapraśno nāma tṛtīyaḥ parivartaḥ ||

維摩詰經卷上

說無垢稱經卷第二

ñan thos daṅ | byaṅ chub sems dpa’ gtaṅ bar smras pa’i le’u ste gsum pa’o | || |

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維摩詰所說經諸法言品第五

文殊師利問疾品第五

問疾品第五

5. The Consolation of the Invalid

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§1 tatra bhagavān mañjuśriyaṃ kumārabhūtam āmantrayate sma: gaccha tvaṃ mañjuśrīḥ vimalakīrter licchaver glānaparipṛcchakaḥ |

佛復告文殊師利(漢言濡首) 汝詣維摩詰問疾

爾時佛告文殊師利汝行詣維摩詰問疾

爾時佛告妙吉祥言汝今應詣無垢稱所慰問其疾

de nas bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la bka’ stsal pa | ’jam dpal khyod li tsa bī dri ma med par grags pa’i nad ’drir soṅ źig |

Then, the Buddha said to the crown prince, Mañjuśrī, "Mañjuśrī, go to the Licchavi Vimalakīrti to inquire about his illness."

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mañjuśrīr apy āha: kiṃ cāpi durāsado ’sau bhagavan vimalakīrtir licchaviḥ, gambhīranayapratibhānapraviṣṭaḥ, vyastasamastavacananirhārakuśalaḥ, aviṣṭhitapratibhānaḥ, apratimabuddhiḥ sarvasatveṣu, sarvabodhisatvakriyāsu niryātaḥ, sarvabodhisatvasarvabuddhaguhyasthāneṣu supraviṣṭaḥ, sarvamārasthānavivartanakuśalamahābhijñāvikrīḍitaḥ, advayāsaṃbhedadharmadhātugocaraparamapāramiprāptaḥ, ekavyūhadharmadhātvanantākāravyūhadharmanirdeśakaḥ, sarvasatvendriyavyūhasaṃprāpaṇajñānakuśalaḥ, upāyakauśalyagatiṃgataḥ, prāptapraśnaviniścayaḥ | sa na śakyo ’lpakena saṃnāhenābhirādhayitum | atha ca punar gamiṣyāmi buddhādhiṣṭhānena, tatra yathāśakti yathābalaṃ nirdekṣyāmi |

文殊師利白佛言世尊彼維摩詰雖優婆塞入深法要其德至淳以辯才立智不可稱一切菩薩法式悉聞諸佛藏處無不得入進御眾魔降之以德務行權慧非徒戲食然猶復求依佛住者欲於其中開度十方

文殊師利白佛言世尊彼上人者難為詶對深達實相善說法要辯才無滯智慧無礙一切菩薩法式悉知諸佛祕藏無不得入降伏眾魔遊戲神通其慧方便皆已得度雖然當承佛聖旨詣彼問疾

時妙吉祥白言世尊彼大士者難為酬對深入法門善能辯說住妙辯才覺慧無礙一切菩薩所為事業皆已成辦諸大菩薩及諸如來祕密之處悉能隨入善攝眾魔巧便無礙巧便無礙已到最勝無二無雜法界所行究竟彼岸能於一相莊嚴法界說無邊相莊嚴法門了達一切有情根行善能遊戲最勝神通到大智慧巧方便趣已得一切問答決擇無畏自在非諸下劣言辯詞鋒所能抗對雖然我當承佛威神詣彼問疾若當至彼隨己力能與其談論

’jam dpal gyis kyaṅ gsol pa | bcom ldan ’das | li tsa bī dri ma med par grags pa ni bsñan par dka’ źiṅ zab mo’i tshul la spobs pa rab tu źugs pa | tshig snrel źi daṅ rdzogs pa’i tshig sgrub pa la mkhas pa | spobs pa rgyun mi ’chad pa | sems can thams cad la khoṅ khro ba ma mchis pa’i blo daṅ ldan pa | byaṅ chub sems dpa’i bgyi ba thams cad tshar phyin pa | byaṅ chub sems dpa’ thams cad daṅ | raṅ saṅs rgyas kyi gsaṅ ba’i gnas la śin tu źugs pa | bdud thams cad kyi gnas rnam par zlog pa la mkhas pa | mṅon par śes pa chen pos rnam par rtsen pa | thabs daṅ śes rab las ṅes par ’byuṅ ba | chos kyi dbyiṅ su gñis su ma mchis śiṅ dbyer ma mchis pa’i spyod yul gyi dam pa’i mchog thob pa chos kyi dbyiṅs bkod pa gcig pa rnam pa mtha’ yas pa’i bkod par chos ston pa la mkhas pa | sems can thams cad kyi dbaṅ po bkod pa ’thob par bgyid pa ’tshal ba la mkhas pa | thabs mkhas pa rtogs par khoṅ du chud pa | dris pa gtan la ’bebs pa thob pa ste | de ni go cha chuṅ dus mgu bar mi nus kyis | ’on kyaṅ saṅs rgyas kyi byin gyi rlabs kyis der mchis te yaṅ dag pa ji lta ba daṅ | mthu ji lta ba bźin du bśad par ’tshal lo |

Mañjuśrī replied, "Lord, it is difficult to attend upon the Licchavi Vimalakīrti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the Buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative technique. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative technique. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can."

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

§2 atha tataḥ parṣadas teṣāṃ bodhisatvānāṃ teṣāṃ ca śrāvakāṇāṃ teṣāṃ ca śakrabrahmalokapālānāṃ teṣāṃ ca devaputrāṇām etad abhavat: niścayena tatra mahādharmaśravaṇasāṃkathyaṃ bhaviṣyati, yatra mañjuśrīḥ kumārabhūtaḥ sa ca satpuruṣa ubhau saṃlapiṣyataḥ | tatrāṣṭau ca bodhisatvasahasrāṇi pañcamātrāṇi ca śrāvakaśatāni saṃbahulāś ca śakrabrahmalokapālāḥ saṃbahulāni ca devaputraśatasahasrāṇi mañjuśriyam anubaddhāni dharmaśravaṇāya | atha mañjuśrīḥ kumārabhūtas tair bodhisatvair mahāsatvais taiś ca śrāvakais taiś ca śakrabrahmalokapālair devaputraiś ca parivṛto vaiśālīṃ mahānagarīṃ praviśati sma |

於是眾菩薩大弟子釋梵四天王皆念今得文殊師利與維摩詰二人共談不亦具足大道說哉即時八千菩薩五百弟子百千天人同意欲行於是文殊師利與諸菩薩大弟子及諸天人眷屬圍遶俱入維耶離大城

於是眾中諸菩薩大弟子釋梵四天王等咸作是念今二大士文殊師利維摩詰共談必說妙法即時八千菩薩五百聲聞百千天人皆欲隨從於是文殊師利與諸菩薩大弟子眾及諸天人恭敬圍繞入毘耶離大城

於是眾中有諸菩薩及大弟子釋梵護世諸天子等咸作是念今二菩薩皆具甚深廣大勝解若相抗論決定宣說微妙法教我等今者為聞法故亦應相率隨從詣彼是時眾中八千菩薩五百聲聞無量百千釋梵護世諸天子等為聞法故皆請隨往時妙吉祥與諸菩薩大弟子眾釋梵護世及諸天子咸起恭敬頂禮世尊前後圍繞出菴羅林詣廣嚴城至無垢稱所欲問其疾

de nas ’khor de na byaṅ chub sems dpa’ de dag daṅ | ñan thos chen po de dag daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag daṅ | lha’i bu de dag daṅ | lha’i bu mo de dag ’di sñam du sems so || ’jam dpal gźon nur gyur pa daṅ | skyes bu dam pa de gñis smra ba las der ni chos bsgrags pa’i gtam chen po gdon mi za bar ’byuṅ ṅo sñam ste de nas byaṅ chub sems dpa’ brgya stoṅ daṅ | ñan thos lṅa brgya tsam daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba śin tu maṅ ba daṅ | lha’i bu brgya stoṅ phrag śin tu maṅ po rnams chos ñan pa’i phyir ’jam dpal gźon nur gyur pa’i phyi bźin doṅ ṅo || de nas ’jam dpal gźon nur gyur pa byaṅ chub sems dpa’ de dag daṅ | ñan thos chen po de dag daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag daṅ | lha’i bu de dag thams cad kyis yoṅs su bskor ciṅ mdun du bdar te | yaṅs pa’i groṅ khyer chen por źugs so ||

Thereupon, in that assembly, the bodhisattvas, the great disciples, the Sakras, the Brahmās, the Lokapālas, and the gods and goddesses, all had this thought: "Surely the conversations of the young prince Mañjuśrī and that good man will result in a profound teaching of the Dharma." Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Sakras, Brahmās, Lokapālas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Mañjuśrī to listen to the Dharma. And the crown prince Mañjuśrī, surrounded and followed by these bodhisattvas, disciples, Sakras, Brahmās, Lokapālas, gods, and goddesses, entered the great city of Vaiśālī.

. . . . .

§3 atha vimalakīrter etad abhavat: ayaṃ mañjuśrīḥ kumārabhūta āgacchati mahatā parivāreṇa | yan nv ahaṃ śūnyaṃ gṛham adhitiṣṭheyam | tena taṃ gṛhaṃ śūnyam adhiṣṭhitam apagatadvārapālam | na tatra mañcā vā pīṭhā vāsanāni vā saṃdṛśyante ’nyatraikasmān mañcāt, yatrātmanā glānaḥ samārūḍhaḥ śayitaḥ |

長者維摩詰心念今文殊師利與大眾俱來吾將立空室合座為一座以疾而臥

爾時長者維摩詰心念今文殊師利與大眾俱來即以神力空其室內除去所有及諸侍者唯置一床以疾而臥

時無垢稱心作是念今妙吉祥與諸大眾俱來問疾我今應以己之神力空其室內除去一切床座資具及諸侍者衛門人等唯置一床現疾而臥時無垢稱作是念已應時即以大神通力令其室空除諸所有唯置一床現疾而臥

de nas li tsa bī dri ma med par grags pa ’di sñam du sems te | ’jam dpal gźon nur gyur pa ’khor maṅ po daṅ ’oṅ gi | bdag gi khyim ’di stoṅ par byin gyis brlab bo sñam ste | des khyim de stoṅ par byin gyis brlabs nas de na sgo ba yaṅ med do || khri gaṅ la dri ma med par grags pa na ba ñal źiṅ ’dug pa’i khri gcig po de ma gtogs par de na khri ’am khri’u ’am | stan gaṅ yaṅ mi snaṅ ṅo ||

Meanwhile, the Licchavi Vimalakīrti thought to himself, "Mañjuśrī, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!" Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid’s couch upon which Vimalakīrti himself was lying, no bed or couch or seat could be seen anywhere.

. . . . . .

§4 atha mañjuśrīḥ saparivāro yena vimalakīrter niveśanaṃ tenopasaṃkrāmat | upasaṃkramya praviśati sma | sa taṃ gṛhaṃ śūnyam apaśyad vigatadvārapālam | na cātra mañcān vā pīṭhān vāpaśyad anyatraikamañcāt, yatra vimalakīrtiḥ śayitaḥ | atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam adrākṣīt | dṛṣṭvā ca punar evam āha: svāgataṃ mañjuśriyo ’svāgataṃ mañjuśriyo ’nāgatasyādṛṣṭaśrutapūrvasya darśanam |

文殊師利既入其舍見其室空除去所有更寢一床維摩詰言勞乎文殊師利不面在昔辱來相見

文殊師利既入其舍見其室空無諸所有獨寢一床時維摩詰言善來文殊師利不來相而來不見相而見

時妙吉祥與諸大眾俱入其舍但見室空無諸資具門人侍者唯無垢稱獨寢一床時無垢稱見妙吉祥唱言善來不來而來不見而見不聞而聞

de nas ’jam dpal ’khor daṅ bcas pa dri ma med par grags pa’i gnas ga la ba der doṅ ste lhags nas naṅ du ’oṅs pa daṅ khyim de stoṅ par mthoṅ ste | de na sgo ba yaṅ med | dri ma med par grags pa ñal źiṅ ’dug pa’i khri gcig pu de las gźan khri ām | khri’u yam | stan ma mthoṅ ṅo || de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur gyur pa mthoṅ ste | mthoṅ nas ’di skad ces smras so || ’jam dpal legs par ’oṅs so | ’jam dpal | śin tu legs par ’oṅs so | sṅon ma ’oṅs | ma mthoṅ | ma thos pa mthoṅ ṅo ||

Then, the Licchavi Vimalakīrti saw the crown prince Mañjuśrī and addressed him thus: "Mañjuśrī! Welcome, Mañjuśrī! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing."

. . . . .

mañjuśrir āha: evam etad gṛhapate yathā vadasi | ya āgato na sa bhūya āgamiṣyati | yaś ca gato na sa bhūyo gamiṣyati | tat kasmād dhetoḥ | na cāgatasyāgamanaṃ prajñāyate, na ca gatasya gamanam, yaś ca dṛṣṭo na bhūyo draṣṭavyaḥ |

文殊師利言

文殊師利言如是居士若來已更不來若去已更不去所以者何來者無所從來去者無所至所可見者更不可見

妙吉祥言如是居士若已來者不可復來若已去者不可復去所以者何非已來者可施設來非已去者可施設去其已見者不可復見其已聞者不可復聞

’jam dpal gyis smras pa khyim bdag ji skad zer ba de bźin te | gaṅ ’oṅs pa de ni phyis mi ’oṅ ṅo || gaṅ soṅ ba de yaṅ phyir mi ’gro’o || de ci’i phyir źe na | ma ’oṅs pa la ’oṅ bar śes pa yaṅ med ciṅ soṅ ba la yaṅ ’gro bar śes pa med pa la | gaṅ mthoṅ ba de ni phyir yaṅ blta bar bya ba ma yin pa’i phyir ro ||

Mañjuśrī declared, "Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen.

. . . . . . . .

§5 api tu kaccit te satpuruṣa kṣapaṇīyam, kaccid yāpanīyam, kaccid vātena pratikupyanti dhātavaḥ, kaccid apagacchati vyādhir na vivardhate | bhagavāṃs te ’lpābādhatāṃ paripṛcchati, alpātaṅkatāṃ cālpaglānyatāṃ ca laghūtthānatāṃ ca yatrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca |

如何居士忍斯種作疾寧有損不至增乎世尊慇懃致問無量興起輕利遊步強耶

且置是事居士是疾寧可忍不療治有損不至增乎世尊慇懃致問無量

且置是事居士所苦寧可忍不命可濟不界可調不病可療不可令是疾不至增乎世尊慇懃致問無量居士此病少得痊不動止氣力稍得安不

skyes bu dam pa khyod bzod dam | ’tsho ’am | khyod kyi khams rnams mi ’khrug gam | khyod kyi nad de ’byuṅ ṅam | mi skye ba yam | bcom ldan ’das kyaṅ khyod la gnod pa chuṅ ṅam | ñam ṅa ba ñuṅ ṅam | na ba ñuṅ ṅam | bskyod pa yaṅ ṅam | ’tsho ba daṅ | stobs daṅ | bde ba daṅ | kha na ma tho ba daṅ | bde bar reg pa la gnas sam źes gsuṅ ṅo ||

"Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you - if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.

. . . .

§6 kutra te gṛhapate idaṃ vyādhisamutthānam | kiyacciram upādāya te vyādhiḥ | kadā copaśamiṣyati |

居士是病何所正立其生久如當何時滅

居士是疾何所因起其生久如當云何滅

今此病源從何而起其生久如當云何滅

khyim bdag khyod kyi nad ’di ci las byuṅ | byuṅ nas ci srid lon | ji ltar gnas | ci tsam na źi bar ’gyur |

"Householder, whence came this sickness of yours? How long will it continue? How does it stand? How can it be alleviated?"

. . . .

vimalakīrtir āha: yāvacciram upādāya mañjuśrīḥ avidyā bhavatṛṣṇā ca tāvacciram upādāya mamaiṣa vyādhiḥ | yadā ca sarvasatvā vigatavyādhayo bhaviṣyanti tadā mama vyādhiḥ praśrabdho bhaviṣyati | tat kasmād dhetoḥ | satvādhiṣṭhāno hi mañjuśrīḥ bodhisatvasya saṃsāraḥ | saṃsāraniśritaś ca vyādhiḥ | yadā sarvasatvā vigatavyādhayo bhaviṣyanti tadā bodhisatvo ’rogo bhaviṣyati |

維摩詰言是生久矣從癡有愛則我病生用一切人病是故我病若一切人得不病者則我病滅所以者何欲建立眾人故菩薩入生死為之病使一切人皆得離病則菩薩無復病

維摩詰言從癡有愛則我病生以一切眾生病是故我病若一切眾生病滅則我病滅所以者何菩薩為眾生故入生死有生死則有病若眾生得離病者則菩薩無復病

無垢稱言如諸有情無明有愛生來既久我今此病生亦復爾遠從前際生死以來有情既病我即隨病有情若愈我亦隨愈所以者何一切菩薩依諸有情久流生死由依生死便即有病若諸有情得離疾苦則諸菩薩無復有病

dri ma med par grags pas smras pa | ’jam dpal ma rig pa daṅ | sred pa’i sred pa ji srid par kho bo’i nad ’di ’aṅ de srid do || sems can thams cad kyi nad ji srid par kho bo’i nad kyaṅ de srid do || nam sems can thams cad nad daṅ bral bar gyur pa de na kho bo’i nad kyaṅ mi ’byuṅ ṅo || de ci’i phyir źe na | ’jam dpal byaṅ chub sems dpa’i ’khor ba’i gnas ni sems can te | nad ni ’khor ba la gnas so || nam sems can thams cad nad daṅ bral bar gyur pa de na byaṅ chub sems dpa’ yaṅ nad med par ’gyur ro ||

Vimalakīrti replied, "Mañjuśrī, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Mañjuśrī, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness.

. . . . . . .

§7 tadyathā mañjuśrīḥ śreṣṭhina ekaputrako glāno bhavet | tasya mātāpitarāv api glānau syātām | tāvac ca duḥkhitau bhavetāṃ yāvan nāsāv ekaputrakas tayor vigatavyādhiḥ syāt | evaṃ mañjuśrīḥ bodhisatvasya sarvasatveṣv ekaputrakaprema | sa satvaglānyena glāno bhavati, satvārogyāt tv arogaḥ | yat punar mañjuśriḥ evaṃ vadasi kutaḥ samutthito vyādhir iti, mahākaruṇāsamutthito bodhisatvānāṃ vyādhiḥ |

譬如長者有一子得疾以其病故父母諸父為之生疾其子病愈父母亦愈菩薩如是於一切人愛之若子彼人病我則病彼不病則不病又言菩薩病何所立菩薩病者以大悲立

譬如長者唯有一子其子得病父母亦病若子病愈父母亦愈菩薩如是於諸眾生愛之若子眾生病則菩薩病眾生病愈菩薩亦愈又言是疾何所因起菩薩病者以大悲起

譬如世間長者居士唯有一子心極憐愛見常歡喜無時暫捨其子若病父母亦病若子病愈父母亦愈菩薩如是愍諸有情猶如一子有情若病菩薩亦病有情病愈菩薩亦愈又言是病何所因起菩薩疾者從大悲起

’jam dpal ’di lta ste dper na tshoṅ dpon gyi bu gcig pa na bar gyur na de na ba’i phyir pha ma gñis kyaṅ na bar ’gyur ro || ji srid du bu gcig pa de nad med par ma gyur pa de srid du pha ma gñis kyaṅ sdug bsṅal bar ’gyur te | ’jam dpal de bźin du byaṅ chub sems dpa’ sems can thams cad la bu gcig pa bźin du sdug pa yin te | sems can thams cad na bas de yaṅ na bar ’gyur | sems can la nad med na de yaṅ na ba med do || gaṅ ’jam dpal khyod nad ’di ci las byuṅ źes zer ba yaṅ byaṅ chub sems dpa’ rnams kyi nad ni sñiṅ rje chen po las ’byuṅ ṅo ||

For example, Mañjuśrī, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Mañjuśrī, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Mañjuśrī, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion."

. . . . . . .

§8 mañjuśrīr āha: śūnyaṃ te gṛhapate gṛham | na ca te kaścid upasthāyakaḥ |

文殊師利言何以空無供養

文殊師利言居士此室何以空無侍者

妙吉祥言居士此室何以都空復無侍者

’jam dpal gyis smras pa | khyim bdag khyod kyi khyim ’di stoṅ na khyod la g.yog ’ga’ yaṅ med dam |

Mañjuśrī: Householder, why is your house empty? Why have you no servants?

.

āha: sarvabuddhakṣetrāṇy api mañjuśriḥ śūnyāni |

維摩詰言諸佛土與此舍皆空如空

維摩詰言諸佛國土亦復皆空

無垢稱言一切佛土亦復皆空

smras pa | ’jam dpal saṅs rgyas kyi źiṅ thams cad kyaṅ stoṅ ṅo |

Vimalakīrti: Mañjuśrī, all buddha-fields are also empty.

.

āha: kena śūnyāni |

又問何謂為空

又問以何為空

問何以空

smras pa | cis stoṅ |

Mañjuśrī: What makes them empty?

.

āha: śūnyatayā śūnyāni |

答曰空於空

答曰以空空

答以空空

smras pa | stoṅ pa ñid kyis stoṅ ṅo ||

Vimalakīrti: They are empty because of emptiness.

.

āha: śūnyatāyāḥ kā śūnyatā |

又問解一為空

又問空何用空

又問此空為是誰空

smras pa | stoṅ pa ñid la stoṅ ma ci źig yod |

Mañjuśrī: What is "empty" about emptiness?

.

āha: aparikalpanāś ca śūnyatāyāḥ śūnyatāḥ |

答曰空無與之為空空

答曰以無分別空故空

答曰此空無分別空

smras pa | kun tu rtog pa ni stoṅ pa ñid kyis stoṅ pa’o ||

Vimalakīrti: Constructions are empty, because of emptiness.

.

āha: śakyā punaḥ śūnyatā parikalpayitum |

又問空復誰為

又問空可分別耶

又問空性可分別耶

smras pa | stoṅ pa ñid kun tu brtag par nus sam |

Mañjuśrī: Can emptiness be conceptually constructed?

.

āha: yenāpi parikalpyeta tad api śūnyam | na ca śūnyatā śūnyatāṃ parikalpayati |

答曰思想者也彼亦為空

答曰分別亦空

答曰此能分別亦空所以者何空性不可分別為空

smras pa | yoṅs su rtog pa de yaṅ stoṅ pa ste | stoṅ pa ñid ni stoṅ pa ñid la mi rtog go |

Vimalakīrti: Even that concept is itself empty, and emptiness cannot construct emptiness.

. . .

āha: śūnyatā gṛhapate kuto mārgitavyā |

又問空者當於何求

又問空當於何求

又問此空當於何求

smras pa | khyim bdag stoṅ pa ñid gaṅ du btsal |

Mañjuśrī: Householder, where should emptiness be sought?

.

āha: śūnyatā mañjuśrīḥ dvāṣaṣṭibhyo dṛṣṭigatebhyo mārgitavyā |

答曰空者當於六十二見中求

答曰當於六十二見中求

答曰此空當於六十二見中求

smras pa | ’jam dpal stoṅ pa ñid ni lta bar gyur pa drug cu rtsa gñis las btsal lo ||

Vimalakīrti: Mañjuśrī, emptiness should be sought among the sixty-two convictions.

.

āha: dvāṣaṣṭiḥ punar dṛṣṭigatāni kuto mārgitavyāni |

又問六十二見當於何求

smras pa | lta bar gyur pa drug cu rtsa gñis gaṅ las btsal |

Mañjuśrī: Where should the sixty-two convictions be sought?

.

āha: tathāgatavimuktito mārgitavyāni |

答曰當於如來解脫中求

答曰當於諸佛解脫中求

smras pa | de de bźin gśegs pa’i rnam par grol ba las btsal lo ||

Vimalakīrti: They should be sought in the liberation of the Tathāgatas.

.

āha: tathāgatavimuktiḥ punaḥ kuto mārgitavyā |

又問如來解脫者當於何求

又問諸佛解脫當於何求

smras pa | de bźin gśegs pa’i rnam par grol ba ’di gaṅ las btsal |

Mañjuśrī: Where should the liberation of the Tathāgatas be sought?

.

答曰當於眾人意行中求又仁所問何無供養一切眾魔皆是吾養彼諸轉者亦吾養也所以者何魔行者受生死生死者則菩薩養彼轉者受諸見菩薩於諸見不傾動

答曰當於一切眾生心行中求又仁所問何無侍者一切眾魔及諸外道皆吾侍也所以者何眾魔者樂生死菩薩於生死而不捨外道者樂諸見菩薩於諸見而不動 No chinese

答曰當於一切有情心行中求又仁所問何無侍者一切魔怨及諸外道皆吾侍也所以者何一切魔怨欣讚生死 (一切外道欣讚諸見 )菩薩於中皆不厭棄一切外道欣讚諸見 (菩薩於中皆不厭棄 ) 菩薩於中皆不厭棄是故魔怨及諸外道皆吾侍者

smras pa | sems can thams cad kyi sems daṅ po spyod pa las btsal lo | ’jam dpal gaṅ khyod la g.yog kyaṅ med dam źes zer ba ni bdud thams cad daṅ | phas kyi rgol ba thams cad ni kho bo’i g.yog yin no || de ci’i phyir źe na | bdud rnams ni ’khor ba’i bsṅags pa smra ba ste | ’khor ba ni byaṅ chub sems dpa’i g.yog go | phas kyi rgol ba rnams ni lta bar gyur pa rnams kyi bsṅags pa smra ba ste | byaṅ chub sems dpa’ ni lta bar gyur pa thams cad las mi g.yo’o || de bas na bdud thams cad daṅ phas kyi rgol ba thams cad ni kho bo’i g.yog go |

Vimalakīrti: It should be sought in the prime mental activity of all living beings. Mañjuśrī, you ask me why I am without servants, but all Māras and opponents are my servants. Why? The Māras advocate this life of birth and death and the bodhisattva does not avoid life. The heterodox opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all Māras and opponents are my servants.

. . . . . . . . .

§9 mañjuśrīr āha: kidṛśo ’yaṃ te gṛhapate vyādhiḥ |

文殊師利言居士所疾為何等類

文殊師利言居士所疾為何等相

妙吉祥言居士此病為何等相

’jam dpal gyis smras pa | khyim bdag khyod kyi nad ci ’dra |

Mañjuśrī: Householder, of what sort is your sickness?

.

āha: adṛśyo ’nidarśanaḥ |

答曰仁者我病不現不可見

維摩詰言我病無形不可見

答曰我病都無色相亦不可見

smras pa | gzugs med ciṅ bstan du med do |

Vimalakīrti: It is immaterial and invisible.

.

āha: kim eṣa vyādhiḥ kāyasaṃprayukta uta cittasaṃprayuktaḥ |

又問云何是病與身合意合乎

又問此病身合耶心合耶

又問此病為身相應為心相應

smras pa | nad de lus daṅ ldan nam | ’on te sems daṅ ldan |

Mañjuśrī: Is it physical or mental?

.

āha: na kāyasaṃprayuktaḥ kāyaviviktatayā | na cittasaṃprayukto māyādharmatayā cittasya |

答曰我病身合者身為地意合者意為幻法

答曰非身合身相離故亦非心合心如幻故

答曰我病非身相應身相離故亦身相應如影像故非心相應心相離故亦心相應如幻化故

smras pa | lus dben pas na lus daṅ ldan pa yaṅ ma yin | sems sgyu ma’i chos ñid pas na sems daṅ yaṅ mi ldan no ||

Vimalakīrti: It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.

. . .

āha: catvāra ime gṛhapate dhātavaḥ | katame catvāraḥ, yad uta pṛthivīdhātur abdhātus tejodhātur vāyudhātur iti | tat katamas tatra dhātur bādhate |

又問四種地種水種火種風種何等種病

又問地大水大火大風大於此四大何大之病

又問地界水火風界於此四界何界之病

Mañjuśrī: Householder, which of the four main elements is disturbed - earth, water, fire, or air?

.

āha: ya evaṃ dhātuko mañjuśrīḥ sarvasatvānāṃ vyādhis tenāhaṃ vyādhitaḥ |

答曰答曰是種者一切人所習也

答曰是病非地大亦不離地大水火風大亦復如是而眾生病從四大起以其有病是故我病

答曰諸有情身皆四大起以彼有病是故我病然此之病非即四界界性離故

smras pa | ’jam dpal sems can thams cad kyi nad khams de lta bu gaṅ yin pa des kho boāṅ na’o ||

Vimalakīrti: Mañjuśrī, I am sick only because the elements of living beings are disturbed by sicknesses.

. . . .

§10 api tu khalu punar mañjuśrīḥ kathaṃ bodhisatvena glānako bodhisatvaḥ pratisaṃmoditavyaḥ |

云何文殊師利菩薩觀諸疾意又以何習於有疾菩薩

爾時文殊師利問維摩詰言菩薩應云何慰喻有疾菩薩

無垢稱言菩薩應云何慰喻有疾菩薩令其歡喜

’jam dpal ji ltar na byaṅ chub sems dpas byaṅ chub sems dpa’ na ba yaṅ dag par dga’ bar bya |

Mañjuśrī: Householder, how should a bodhisattva console another bodhisattva who is sick?

.

mañjuśrīr āha: kāyānityatayā na ca nirvidvirāgatayā, kāyaduḥkhatayā na ca nirvāṇābhinandanatayā, kāyānātmatayā satvaparipācanatayā ca, kāyaśāntatayā na cātyantaśamatayā, sarvaduścaritadeśanatayā na ca saṃkrāntitaḥ, svaglānyena parasatvaglānakaruṇatayā, pūrvāntakoṭīduḥkhānusmaraṇatayā, satvārthakriyānusmaraṇatayā, kuśalamūlābhimukhīkaraṇatayā, ādiviśuddhatayā, aparitarṣaṇatayā, sadāvīryāraṃbhāc ca, vaidyarājo bhaviṣyasi sarvavyādhīnāṃ śamayiteti | evaṃ bodhisatvena bodhisatvo glānaḥ pratisaṃmoditavyaḥ |

文殊師利言於非常身不以泥洹常現不婬在身有苦不以泥洹安而喜之現於非身為眾人導身之空寂不以永寂為現本作恒悲彼疾不自計疾以識宿命導利人物而無所惑念善本修淨命不望彼常精進為醫王滅眾病是為菩薩能與疾者相習

維摩詰言說身無常不說厭離於身說身有苦不說樂於涅槃說身無我而說教導眾生說身空寂不說畢竟寂滅說悔先罪而不說入於過去以己之疾愍於彼疾當識宿世無數劫苦當念饒益一切眾生憶所修福念於淨命勿生憂惱常起精進當作醫王療治眾病菩薩應如是慰喻有疾菩薩令其歡喜

妙吉祥言示身無常而不勸厭離於身示身有苦而不勸樂於涅槃示身無我而勸成熟有情示身空寂而不勸修畢竟寂滅示悔先罪而不說罪有移轉勸以己疾愍諸有情令除彼疾勸念前際所受眾苦饒益有情勸憶所修無量善本令修淨命勸勿驚怖精勤堅勇勸發弘願作大醫王療諸有情身心眾病令永寂滅菩薩應如是慰喻有疾菩薩令其歡喜

’jam dpal gyis smras pa | lus mi rtag pa ste | yid byuṅ źiṅ ’dod chags daṅ bral bas ni ma yin no || lus sdug bsṅal ba ste | mya ṅan las ’das pa la dga’ bas ni ma yin no || lus bdag med pa ste | ’on kyaṅ sems can smin par bya bas so || lus źi ba ñid kyis te | śin tu źi bas ni ma yin no || ñes par spyod pa thams cad bstan pa ste | ’pho bas ni ma yin no || bdag na bas sems can gźan na ba la sñiṅ rje ba daṅ | sṅon gyi mtha’i mu’i sdug bsṅal rjes su dran pa daṅ | sems can gyi don bya ba rjes su dran pa daṅ | dge ba’i rtsa ba mṅon du bya ba daṅ | gzod ma nas rnam par dag pa daṅ | sred pa med pa daṅ | rtag tu brtson ’grus brtsams pas nad thams cad med par byed pa’i sman pa’i rgyal por ’gyur ro źes de ltar byaṅ chub sems dpas byaṅ chub sems dpa’ na ba yaṅ dag par dga’ bar bya’o ||

Vimalakīrti: He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should urge him to confess his evil deeds, but not for the sake of absolution. He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, and his consciousness of working for the welfare of living beings. He should encourage him not to be distressed, but to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.

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

§11 mañjuśrīr āha: kathaṃ kulaputra bodhisatvena glānena svacittaṃ nidhyapayitavyam |

文殊師利又問何謂菩薩有疾其意不亂

文殊師利言居士有疾菩薩云何調伏其心

妙吉祥言有疾菩薩云何調伏其心

’jam dpal gyis smras pa | rigs kyi bu byaṅ chub sems dpa’ na pas ji ltar raṅ gi sems ṅes par bsam par bya |

Mañjuśrī asked, "Noble sir, how should a sick bodhisattva control his own mind?"

.

vimalakīrtir āha: iha mañjuśrīḥ bodhisatvena glānenaivaṃ svacittaṃ nidhyapayitavyam | pūrvāntāsadviparyāsakarmasamutthānasamutthito ’yaṃ vyādhir abhūtaparikalpakleśasamutthitaḥ | na punar atra kaścit paramārthato dharma upalabhyate yasyaiṣa vyādhiḥ | tat kasmād dhetoḥ | cāturmahābhautiko ’yaṃ samucchrayaḥ | na caiṣāṃ dhātūnāṃ kaścit svāmī na samutthāpayitā | anātmā hy ayaṃ samucchrayaḥ | yo ’yaṃ vyādhir nāma nāyaṃ paramārthata upalabhyate, anyatrātmābhiniveśāt | uta nātmany abhiviniṣṭā vihariṣyāmo vyādhimūlaparijñātāvinaḥ | tenātmasaṃjñāṃ viṣṭhāpya dharmasaṃjñotpādayitavyā | dharmasaṃghāto ’yaṃ kāyaḥ | dharmā evotpadyamānā utpadyante | dharmā eva nirudhyamānā nirudhyante | te ca dharmāḥ parasparaṃ na cetayanti na jānanti | na ca teṣām utpadyamānānām evaṃ bhavaty utpadyāmaha iti | na nirudhyamānānām evaṃ bhavati nirudhyāmaha iti |

維摩詰言菩薩疾者意知是前未近之罪住欲處故是病皆為不誠之思在眾勞故又問疾者自於其法都不可得所以者何如是病者但倚四大又此諸大為都無主是所倚亦無我是病無我專著兩無專著得病本者必知精進無我人想為起法相身為法數法起則起法滅則滅法轉轉不相念不相知起者不言我起滅者不言我滅

維摩詰言有疾菩薩應作是念今我此病皆從前世妄想顛倒諸煩惱生無有實法誰受病者所以者何四大合故假名為身四大無主身亦無我又此病起皆由著我是故於我不應生著既知病本即除我想及眾生想當起法想 (應作是念 )但以眾法合成此身起唯法起滅唯法滅又此法者各不相知起時不言我起滅時不言我滅

無垢稱言有疾菩薩應作是念今我此病皆從前際虛妄顛倒分別煩惱所起業生身中都無一法真實是誰可得而受此病所以者何四大和合假名為身大中無主身亦無我此病若起要由執我是中不應妄生我執當了此執是病根本由此因緣應除一切有情我想安住法想 (應作是念 )眾法和合共成此身生滅流轉生唯法生滅唯法滅如是諸法展轉相續互不相知竟無思念生時不言我生滅時不言我滅

dri ma med par grags pas smras pa | ’jam dpal byaṅ chub sems dpa’ na bas ni bdag gi sems la ’di ltar ṅes bar bsam par bya’o || nad ni sṅon gyi mtha’ nas yod pa ma yin pa phyin ci log gi las kun nas ldaṅ ba las byuṅ ṅo || yaṅ dag pa ma yin pa kun tu rtog pa’i ñon moṅs pa las byuṅ ste | don dam par ni ’di la gaṅ gi na ba źes bya ba’i chos de gaṅ yaṅ mi dmigs so || de ci’i phyir źe na | ’byuṅ ba chen po bźi las gyur pa’i lus ’di khams ’di dag la bdag po gaṅ yaṅ med de bskyed pa yaṅ med do || lus ’di la bdag med de | bdag tu mṅon par źen pa ma gtogs par ’di la don dam par na gaṅ nad ces bya ba de mi dmigs te | de bas na bdag ni mṅon par źen pa med ciṅ | nad kyi rtsa ba kun śes pa la gnas par bya’o źes des bdag tu ’du śes pa rgyun bcad de chos kyi ’du śes bskyed par bya’o || lus ’di ni chos maṅ po ’dus pa ste skye ba na yaṅ chos kho na skye | ’gag pa na yaṅ chos kho na ’gag ste | chos de dag ni phan tshun du mi tshor mi śes te | chos de dag skye ba na yaṅ ’di sñam du bdag skye’o sñam du mi sems so || ’gag pa na yaṅ ’di sñam du bdag ’gag go sñam du mi sems so ||

Vimalakīrti replied, "Mañjuśrī, a sick bodhisattva should control his own mind with the following consideration: Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the passions that result from unreal mental constructions, and hence ultimately nothing is perceived which can be said to be sick. Why? The body is the issue of the four main elements, and in these elements there is no owner and no agent. There is no self in this body, and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended. Therefore, thinking "I" should not adhere to any self, and "I" should rest in the knowledge of the root of illness,’ he should abandon the conception of himself as a personality and produce the conception of himself as a thing, ’This body is an aggregate of many things; when it is born, only things are born; when it ceases, only things cease; these things have no awareness or feeling of each other; when they are born, they do not think, "I am born." When they cease, they do not think, "I cease."’ "

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

知法想者將養其意而無所住若以法想受報大止已離病者我不為是何謂斷病謂我作非我作悉斷何謂是我作非我作斷謂己自無欲何謂己自無欲謂內無習行何謂內無習行謂等不動不可動何謂為等謂我等泥洹等所以者何此二皆空何名為空所言為空二者如是凡聖道成皆從平等病亦不異

彼有疾菩薩為滅法想當作是念此法想者亦是顛倒顛倒者是即大患我應離之云何為離離我我所云何離我我所謂離二法云何離二法謂不念內外諸法行於平等云何平等為我等涅槃等所以者何我及涅槃此二皆空以何為空但以名字故空如此二法無決定性得是平等無有餘病唯有空病空病亦空

有疾菩薩應正了知如是法想我此法想即是顛倒夫法想者即是大患我應除滅亦當除滅一切有情如是大患云何能除如是大患謂當除滅我我所執云何能除我我所執謂離二法云何離二法謂內法外法畢竟不行云何二法畢竟不行謂觀平等無動無搖無所觀察云何平等謂我涅槃二俱平等所以者何二性空故此二既無誰復為空但以名字假說為空此二不實平等見已無有餘病唯有空病應觀如是空病亦空所以者何如是空病畢竟空故

des chos kyi ’du śes kun śes par bya ba’i phyir sems bskyed par bya ste | gaṅ bdag gis ’di ltar chos su ’du śes pa de yaṅ phyin ci log ste | phyin ci log ni nad chen po’o || bdag ni nad daṅ bral bar bya ste | nad rab tu spaṅ ba’i phyir brtson par bya’o || de la nad spaṅ ba de gaṅ źe na | ’di lta ste | ṅar ’dzin pa daṅ | ṅa yir ’dzin pa spaṅ ba’o || ṅar ’dzin pa daṅ | ṅa yir ’dzin pa spaṅ ba de gaṅ źe na | ’di lta ste | gñis daṅ bral ba’o || de la gñis daṅ bral ba gaṅ źe na | ’di lta ste | naṅ daṅ | phyi rol tu kun tu spyod pa med pa’o || de la naṅ daṅ phyi rol tu kun tu spyod pa de gaṅ źe na | ’di lta ste | mñam pa ñid las mi g.yo ba | rab tu mi g.yo ba | rnam par mi g.yo ba’o || mñam pa ñid gaṅ źe na | bdag mñam pa ñid nas mya ṅan las ’das pa mñam pa ñid kyi bar du’o || de ci’i phyir źe na | ’di lta ste | bdag daṅ | mya ṅan las ’das pa gñis ka yaṅ stoṅ pa’i phyir ro || de gñis ka cis stoṅ źe na | miṅ du brjod pa de gñis stoṅ ste | de dag kyaṅ yoṅs su ma grub pa’o | de ltar mñam pa ñid mthoṅ ba des nad ñid gźan ma yin | stoṅ pa ñid gźan du mi byed de | nad ñid stoṅ pa ñid do ||

Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: ’Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.’ "What is the elimination of this sickness? It is the elimination of egoism and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is nondeviation, nonfluctuation, and nondistraction from equanimity. What is equanimity? It is the equality of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such equality makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.

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

§13 aviditā ca sā vedanā veditavyā | na cānena vedanānirodhaḥ sākṣātkartavyaḥ | aparipūrṇeṣu buddhadharmeṣūbhe vedane notsraṣṭavye | na ca durgatyupapannānāṃ satvānām antike mahākaruṇā notpādayitavyā | tathā kariṣyāmo yathaiṣāṃ satvānām evam ayoniśonidhyaptyā vyādhim apaneṣyāmaḥ |

何謂所受亦空謂已曉了不覺諸痛不盡於痛以取證際如是二者為諸痛長一切惡道已竟近一切人興大悲哀吾為眾人作自省法觀以除其病

是有疾菩薩以無所受而受諸受未具佛法亦不滅受而取證也設身有苦念惡趣眾生起大悲心我既調伏亦當調伏一切眾生但除其病

有疾菩薩應無所受而受諸受若於佛法未得圓滿不應滅受而有所證應離能受所受諸法若苦觸身應愍險趣一切有情發趣大悲除彼眾苦有疾菩薩應作是念既除己疾亦當除去有情諸疾如是除去自他疾時

tshor ba de ni tshor ba med par rig par bya ste | des tshor ba ’gog pa yaṅ mṅon sum du mi bya’o || saṅs rgyas kyi chos yoṅs su rdzogs pa la tshor ba gnyi ga dor mod kyi ṅan ’gror skyes ba’i sems can thams cad la sñiṅ rje chen po mi skyed pa yaṅ ma yin no || ji ltar sems can ’di dag la tshul bźin ṅes bar sems bas nad sel bar ’gyur ba de ltar bya’o ||

"The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses.

. . . .

§14 na caiṣāṃ kaṃcid dharmam upaneṣyāmo nāpaneṣyāmaḥ | yato nidānāc ca punar vyādhir utpadyate tasya parijñāyai tebhyo dharmaṃ deśayiṣyāmaḥ | katamac ca punar nidānam, yad idam adhyālambananidānam | yāvatādhyālambananidānam adhyālambate, tāvad vyādhinidānam | kiṃ cādhyālambate, traidhātukam adhyālambate | tasyādhyālambanatayā kā parijñā, yad idam ālambanānupalambhaḥ | yaṃ hi nopalabhyate taṃ nālambate | kiṃ ca nopalabhate, ubhe dṛṣṭī nopalabhate, yad idam ātmadṛṣṭiṃ paradṛṣṭiṃ ca | tad ucyate ’nupalambha iti | evaṃ hi mañjuśrīḥ glānena bodhisatvena svacittaṃ nidhyapayitavyaṃ jarāvyādhimaraṇopapattiprahāṇāya | evaṃ ca mañjuśrīḥ bodhisatvānāṃ bodhir yadi na bhavet, nirarthako nanu vyāyāmo bhavet | yathā pratyarthikanirghātāc churā ity ucyante, evam eva jarāvyādhimaraṇaduḥkhopaśamanād bodhisatvā ity ucyante |

而不除法亦不除其本病所生知其根本而為說法何謂為本謂始未然未熾然者則病之本何謂不然於三界而不然其不然何用知謂止心謂止心止心者以不得也非不然也何以不得二見不得謂內見外見是無所得此文殊師利為疾菩薩其意不亂雖有老死菩薩覺之若不如是己所修治為無惠利譬如勝怨乃可為勇如是兼除老死苦者菩薩之謂也

而不除法為斷病本而教導之何謂病本謂有攀緣從有攀緣則為病本何所攀緣謂之三界云何斷攀緣以無所得若無所得則無攀緣何謂無所得謂離二見何謂二見謂內見外見是無所得文殊師利是為有疾菩薩調伏其心為斷老病死苦是菩薩菩提若不如是己所修治為無慧利譬如勝怨乃可為勇如是兼除老病死者菩薩之謂也

無有少法而可除者應正觀察疾起因緣速令除滅為說正法何等名為疾之因緣謂有緣慮諸有緣慮皆是疾因有緣慮者皆有疾故何所緣慮謂緣三界云何應知如是緣慮謂正了達此有緣慮都無所得若無所得則無緣慮云何絕緣慮謂不緣二見何等二見謂內見外見若無二見則無所得既無所得緣慮都絕緣慮絕故則無有疾若自無疾則能斷滅有情之疾又妙吉祥有疾菩薩應如是調伏其心 (唯菩薩菩提 )能斷一切老病死苦唯菩薩菩提 (能斷一切老病死苦 ) 若不如是己所勤修即為虛棄譬如有人能勝怨敵乃名勇健若能如是永斷一切老病死苦乃名菩薩

’di dag la chos gaṅ yaṅ nye bar sbyar bar yaṅ mi bya | bsal bar mi bya ste | de gźi gaṅ las nad byuṅ ba de yoṅs su śes par bya ba’i phyir de dag la chos bśad par bya’o || gźi de gaṅ źe na | ’di lta ste | lhag par dmigs pa ni gźi’o || lhag par dmigs pa’i gźi la ji tsam du dmigs pa de tsam du nad kyi gźi’o || ci la lhag par dmigs śe na | khams gsum la lhag par dmigs so || lhag par dmigs pa’i gźi yoṅs su śes pa gaṅ źe na | ’di lta ste | dmigs pa med ciṅ mi dmigs pa’o || gaṅ mi dmigs pa de ni lhag par mi dmigs pa’o || ci mi dmigs źe na | ’di lta ste | bdag tu lta ba daṅ | pha rol tu lta ba daṅ | lta ba gñis su mi dmigs te | des na mi dmigs pa źes bya’o || ’jam dpal de ltar byaṅ chub sems dpa’ na bas rga ba daṅ | na ba daṅ | ’chi ba daṅ | skye ba spaṅ ba’i phyir bdag gi sems la ṅes par bsam par bya’o || ’jam dpal | byaṅ chub sems dpa’ rnams kyi nad ni de lta bu yin te | gal te de lta ma yin du zin na | ’bad pa don med par ’gyur ro || ’di lta ste | dper bya na phyir rgol ba bcom bas dpa’ bo źes bya ba de bźin du rga ba daṅ | na ba daṅ | ’chi ba’i sdug bsṅal źi bar byed pas byaṅ chub sems dpa’ źes bya’o ||

As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness. What things are perceived as objects? The three realms of existence are perceived as objects. What is the thorough understanding of the basic, apparent object? It is its nonperception, as no objects exist ultimately. What is nonperception? The internal subject and the external object are not perceived dualistically. Therefore, it is called nonperception. "Mañjuśrī, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Mañjuśrī, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. For example, one is called ’hero’ when one overcomes all enemies. Just so, one is called ’bodhisattva’ when one conquers the miseries of aging, sickness, and death.

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§15 tena bodhisatvena vyādhitenaivaṃ pratyavekṣitavyam | yathā mama vyādhir abhūto ’sann evaṃ sarvasatvānām api vyādhir abhūto ’sann iti | tasyaivaṃ pratyavekṣamāṇasya nānuśaṃsādṛṣṭipatitā satveṣu mahākaruṇotpadyate, anyatrāgantukakleśaprahāṇābhiyuktyā satveṣu mahākaruṇā-utpadyate | tat kasmād dhetoḥ | anuśaṃsadṛṣṭipatitayaiva hi mahākaruṇayā bodhisatvasya khedo bhavaty upapattiṣu | anuśaṃsadṛṣṭiparyutthānavigatayā punar mahākaruṇayā bodhisatvasya khedo na bhavaty upapattiṣu | so ’yam upapadyate, na ca dṛṣṭiparyutthānaparyutthita upapadyate | so ’paryutthitacitta upapadyamāno mukta evotpadyate mukta eva jāyate | sa mukta evotpadyamāno mukta eva jāyamāno baddhānāṃ satvānāṃ śaktaḥ pratibalo bandhamokṣāya dharmaṃ deśayitum | yathoktaṃ bhagavatā sa tāvad ātmanā baddhaḥ paraṃ bandhanān mocayiṣyatīti nedaṃ sthānaṃ vidyate | yas tv ātmanā muktaḥ paraṃ bandhanān mocayiṣyatīti sthānam etad vidyate tasmān muktena bodhisatvena bhavitavyam, na baddhena |

菩薩若病當作是觀如我此病非真非有亦是眾人非真非有已觀如是不墮妄見以興大悲彼必來者為斷其勞以合道意為彼大悲所以者何菩薩墮妄見其大悲者有數出生不墮妄見大悲菩薩不以數生彼生為脫為脫所墮為脫出生為脫受身能為彼人說佛說法是其誓也如佛言曰其自安身不解彼縛不得是處而自安身又解彼縛斯得是處故曰已脫菩薩其行不縛

彼有疾菩薩應復作是念如我此病非真非有眾生病亦非真非有作是觀時於諸眾生若起愛見大悲即應捨離所以者何 (菩薩斷除客塵煩惱而起大悲 )愛見悲者則於生死有疲厭心菩薩斷除客塵煩惱而起大悲 (愛見悲者則於生死有疲厭心 ) 在在所生不為愛見之所覆也所生無縛能為眾生說法解縛如佛所說若自有縛能解彼縛無有是處若自無縛能解彼縛斯有是處是故菩薩不應起縛

又妙吉祥有疾菩薩應自觀察如我此病非真非有一切有情所有諸病亦非真非有如是觀時不應以此愛見纏心於諸有情發起大悲唯應為斷客塵煩惱於諸有情發起大悲所以者何菩薩若以愛見纏心於諸有情發起大悲即於生死而有疲厭若為斷除客塵煩惱於諸有情發起大悲即於生死無有疲厭菩薩如是為諸有情處在生死能無疲厭不為愛見纏繞其心以無愛見纏繞心故即於生死無有繫縛以於生死無繫縛故即得解脫以於生死得解脫故即便有力宣說妙法令諸有情遠離繫縛證得解脫世尊依此密意說言若自有縛能解他縛無有是處若自解縛能解他縛斯有是處是故菩薩應求解脫離諸繫縛

byaṅ chub sems dpa’ na ba des ’di sñam du ji ltar bdag gi nad yaṅ dag pa ma yin źiṅ yod pa ma yin pa de bźin du sems can thams cad kyi nad kyaṅ yaṅ dag pa ma yin źiṅ yod pa ma yin no źes brtag par bya ste | de de ltar rtog pa na phan yon du lta bar mi lhuṅ źiṅ sems can rnams la sñiṅ rje chen po skye ste | glo bur gyi ñon moṅs pa spaṅ ba’i phyir mṅon par brtson pa’i sñiṅ rje chen po sems can rnams la skye ba ni ma gtogs so || de ci’i phyir źe na | phan yon du lta bar ltuṅ ba’i sñiṅ rje chen pos ni skye ba rnams su byaṅ chub sems dpa’ skyo bar ’gyur ro || phan yon du lta ba’i kun nas ldaṅ ba daṅ bral ba’i sñiṅ rje chen pos ni byaṅ chub sems dpa’ skye ba rnams su skyo bar mi ’gyur ro || lta ba kun nas ldaṅ ba kun tu ldaṅ źiṅ mi skye ste | de sems kun nas ldaṅ ba med par skye bas de grol bźin du skye | de grol bźin du ’byuṅ ṅo || grol bźin du skye źiṅ grol bźin du ’byuṅ bas sems can bciṅs pa rnams bciṅs pa las grol ba’i chos ston par nus śiṅ mthu yod do | ’di lta ste | bcom ldan ’das kyis bdag ñid bciṅs pas pha rol bciṅs pa las dgrol ba de ni gnas med de | bdag grol bas pha rol bciṅs ba las grol ba de ni gnas yod do źes gsuṅs te | de bas na byaṅ chub sems dpa’ grol bar bya yi | bciṅs bar ni mi bya’o |

"The sick bodhisattva should tell himself: ’Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.’ Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion. The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage. As the Lord declares: ’It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.’ Therefore, the bodhisattva should participate in liberation and should not participate in bondage.

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§16 tatra katamo bandhaḥ, katamo mokṣaḥ | anupāyād bhavagatiparigraho bodhisatvasya bandhaḥ, upāyād bhavagatigamanaṃ mokṣaḥ | anupāyād dhyānasamādhyāsvādanatā bodhisatvasya bandhaḥ, upāyena dhyānasamādhyāsvādanatā mokṣaḥ | anupāyasaṃgṛhītā prajñā bandhaḥ, upāyasaṃgṛhītā prajñā mokṣaḥ | prajñayāsaṃgṛhīta upāyo bandhanam, prajñāsaṃgṛhīta upāyo mokṣaḥ |

何謂縛何謂解 (菩薩禪定以縛)諸我以道縛我菩薩禪定以縛(諸我以道縛我 ) 縛者菩薩以善權生五道解彼受菩薩無權執智縛行權執智解智不執權縛智而執權解

何謂縛何謂解 (貪著禪味是菩薩縛 )以方便生是菩薩解貪著禪味是菩薩縛 (以方便生是菩薩解 ) 又無方便慧縛有方便慧解無慧方便縛有慧方便解

又妙吉祥何等名為菩薩繫縛何等名為菩薩解脫 (若諸菩薩味著所修靜慮解脫等持等至是則名為菩薩繫縛 )若諸菩薩以巧方便攝諸有生無所貪著是則名為菩薩解脫若諸菩薩味著所修靜慮解脫等持等至是則名為菩薩繫縛 (若諸菩薩以巧方便攝諸有生無所貪著是則名為菩薩解脫 ) 若無方便善攝妙慧是名繫縛若有方便善攝妙慧是名解脫

de la bciṅs pa gaṅ | grol ba gaṅ źe na | thabs med par srid pa’i grol ba yoṅs su ’dzin pa ni byaṅ chub sems dpa’i bciṅs pa’o || thabs kyis srid pa’i ’gro bar ’jug pa ni grol ba’o || thabs med pas bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug par ro myaṅ ba ni byaṅ chub sems dpa’i bciṅs ba’o || thabs kyis bsam gtan daṅ | tiṅ ṅe ’dzin gyi ro myaṅ ba ni grol ba’o || thabs kyis ma zin pa’i śes rab ni bciṅs pa’o || thabs kyis zin pa’i śes rab ni grol ba’o | | śes rab kyis ma zin pa’i thabs ni bciṅs pa’o || śes rab kyis zin pa’i thabs ni grol ba’o ||

"What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative technique is bondage for the bodhisattva. To engage in life in the world with full employment of liberative technique is liberation for the bodhisattva. To experience the taste of contemplation, meditation, and concentration without skill in liberative technique is bondage. To experience the taste of contemplation and meditation with skill in liberative technique is liberation. Wisdom not integrated with liberative technique is bondage, but wisdom integrated with liberative technique is liberation. Liberative technique not integrated with wisdom is bondage, but liberative technique integrated with wisdom is liberation.

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§17 tatra katamo ’nupāyasaṃgṛhītā prajñā bandhaḥ, yad idaṃ śūnyatānimittāpraṇihitanidhyaptiḥ, na ca lakṣaṇānuvyañjanabuddhakṣetrālaṃkārasatvaparipācananidhyaptiḥ | iyam anupāyasaṃgṛhītā prajñā bandhaḥ | tatra katamopāyasaṃgṛhītā prajñā mokṣaḥ, yad idaṃ lakṣanānuvyañjanabuddhakṣetrālaṃkārasatvaparipācananidhyapticittaṃ ca śūnyatānimittāpraṇihitaparijayaś ca | iyam upāyasaṃgṛhītā prajñā mokṣaḥ | tatra katamaḥ prajñayāsaṃgṛhīta upāyo bandhaḥ, yad idaṃ sarvadṛṣṭikleśaparyutthānānuśayānunayapratighapratiṣṭhitasya sarvakuśalamūlārambho bodhau cāpariṇāmanā | ayaṃ prajñayāsaṃgṛhīta upāyo bandhaḥ | tatra katamaḥ prajñāsaṃgṛhīta upāyo mokṣaḥ, yad idaṃ sarvadṛṣṭikleśaparyutthānānuśayānunayapratighaprahīṇasya sarvakuśalamūlārambho bodhau pariṇāmitas tasya cāparāmarśaḥ | ayaṃ bodhisatvasya prajñāsaṃgṛhīta upāyo mokṣaḥ |

彼何謂無權執智縛謂以空無相不願之法生不治相及佛國以化人是無權執智之縛也何謂行權執智解謂修相及佛國開化人而曉空無相不願之法生是行權執智之解也何謂智不執權縛謂以見行勞望受立修行一切德善之本是智不執權之縛也何謂智而執權解謂斷諸見行勞望之受以殖眾德之本而分布此道是智而執權之解也

何謂無方便慧縛 (謂菩薩以愛見心莊嚴佛土成就眾生 )於空無相無作法中而自調伏謂菩薩以愛見心莊嚴佛土成就眾生 (於空無相無作法中而自調伏 ) 是名無方便慧縛何謂有方便慧解謂不以愛見心莊嚴佛土成就眾生於空無相無作法中以自調伏而不疲厭是名有方便慧解何謂無慧方便縛謂菩薩住貪欲瞋恚邪見等諸煩惱而植眾德本是名無慧方便縛何謂有慧方便解謂離諸貪欲瞋恚邪見等諸煩惱而植眾德本迴向阿耨多羅三藐三菩提是名有慧方便解

云何菩薩無有方便善攝妙慧名為繫縛謂諸菩薩以空無相無願之法而自調伏不以相好瑩飾其身莊嚴佛土成熟有情此諸菩薩無有方便善攝妙慧名為繫縛云何菩薩有巧方便善攝妙慧名為解脫謂諸菩薩以空無相無願之法調伏其心觀察諸法有相無相修習作證復以相好瑩飾其身莊嚴佛土成熟有情此諸菩薩有巧方便善攝妙慧名為解脫云何菩薩無有方便善攝妙慧名為繫縛謂諸菩薩安住諸見一切煩惱纏縛隨眠修諸善本而不迴向正等菩提深生執著此諸菩薩無巧方便善攝妙慧名為繫縛云何菩薩有巧方便善攝妙慧名為解脫謂諸菩薩遠離諸見一切煩惱纏縛隨眠修諸善本而能迴向正等菩提不生執著此諸菩薩有巧方便善攝妙慧名為解脫

de la thabs kyis ma zin pa’i śes rab bciṅs pa gaṅ źe na | ’di lta ste | stoṅ pa ñid daṅ | mtshan ma med pa daṅ | smon pa med pa la ṅes par sems śiṅ | mtshan daṅ | dpe byad bzaṅ po daṅ | saṅs rgyas kyi źiṅ gi rgyan daṅ | sems can yoṅs su smin par bya ba la ṅes par mi sems pa ni thabs kyis ma zin pa’i śes rab ste bciṅs pa’o || de la thabs kyis zin pa’i śes rab grol ba gaṅ źe na | ’di lta ste | mtshan daṅ | dpe byad bzaṅ po dang | saṅs rgyas kyi źiṅ gi rgyan daṅ | sems can yoṅs su smin par bya ba la sems ṅes par sems śiṅ stoṅ pa ñid daṅ | mtshan ma med pa daṅ smon pa med pa la ’dris par byed pa ’di ni thabs kyis zin pa’i śes rab ste grol ba’o || de la śes rab kyis ma zin pa’i thabs bciṅs pa gaṅ źe na | ’di lta ste | lta ba thams cad daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | bag la ñal daṅ | rjes su chags pa daṅ | khoṅ khro ba la gnas pa’i dge ba’i rtsa ba rtsom pa thams cad byaṅ chub tu mi bsṅo ba ni śes rab kyis ma zin pa’i thabs te bciṅs pa’o || de la śes rab kyis zin pa’i thabs grol ba gaṅ źe na | ’di lta ste | lta ba thams cad daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | bag la ñal ba daṅ | rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i dge ba’i rtsa ba rtsom pa thams cad byaṅ chub tu yoṅs su bsṅos la des kyaṅ mi snyems pa de ni byaṅ chub sems dpa’i śes rab kyis zin pa’i thabs te grol ba’o ||

"How is wisdom not integrated with liberative technique a bondage? Wisdom not integrated with liberative technique consists of concentration on voidness, signlessness, and wishlessness, and yet, being motivated by sentimental compassion, failure to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings it is bondage. "How is wisdom integrated with liberative technique a liberation? Wisdom integrated with liberative technique consists of being motivated by the great compassion and thus of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness - and it is liberation. "What is the bondage of liberative technique not integrated with wisdom? The bondage of liberative technique not integrated with wisdom consists of the bodhisattva’s planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts. "What is the liberation of liberative technique integrated with wisdom? The liberation of liberative technique integrated with wisdom consists of the bodhisattva’s dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.

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§18 tatra mañjuśrīḥ glānena bodhisatvenaivam ime dharmā nidhyapayitavyāḥ | yat kāyasya cittasya ca vyādheś cānityaduḥkhaśūnyānātmapratyavekṣaṇā, iyam asya prajñā | yat punaḥ kāyavyādhipariharaṇatayā na khidyate, na pratibadhnāti saṃsāram, satvārthayogam anuyuktaḥ, ayam asyopāyaḥ | punar aparaṃ yat kāyasya vyādheś cittasya cāñonyaparāparatāṃ na nirnavatāniḥpurāṇatāṃ pratyavekṣate, iyam asya prajñā | yat punaḥ kāyasya vyādheś cittasya ca nātyantopaśamaṃ nirodham atyayati, ayam asyopāyaḥ |

彼有疾菩薩已如是下此法設身有病觀其無常為苦為空為非身是為智慧又身所受不以斷惡生死善利人民心合乎道是為權行又若身病知異同意彼過非新則觀其故是為智慧假使身病不以都滅所當起者是為權行

文殊師利彼有疾菩薩應如是觀諸法又復觀身無常苦空非我是名為慧雖身有疾常在生死饒益一切而不厭倦是名方便又復觀身身不離病病不離身是病是身非新非故是名為慧設身有疾而不永滅是名方便

又妙吉祥有疾菩薩應觀諸法身之與疾悉皆無常苦空無我是名為慧雖身有疾常在生死饒益有情曾無厭倦是名方便又觀身心及與諸疾展轉相依無始流轉生滅無間非新非故是名為慧不求身心及與諸疾畢竟寂滅是名方便

’jam dpal | de la byaṅ chub sems dpa’ na bas de ltar chos de dag la ṅes par bsam par bya ste | gaṅ lus daṅ sems daṅ | nad la mi rtag pa daṅ | sdug bsṅal ba daṅ | stoṅ pa daṅ | bdag med par rtogs pa de ni de’i śes rab bo || gaṅ yaṅ lus kyi nad yoṅs su spoṅ bas mi skye ste | ’khor ba’i rgyun mi gcod ciṅ sems can gyi don sbyor ba la rjes su sbyor ba ’di ni de’i thabs so | gźan yaṅ gaṅ lus daṅ | sems daṅ | nad rnams phan tshun du gcig nas gcig tu gsar par yaṅ ma yin | rnyiṅ pa yaṅ ma yin par rtog pa de ni de’i śes rab bo || gaṅ yaṅ lus daṅ | sems daṅ | nad rnams śin tu źi ba daṅ ’gog pa mi skyed pa de ni de’i thabs so ||

"Mañjuśrī, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless. (His liberative technique consists of not exhausting himself by) trying to avoid all physical sickness, (and in applying himself to accomplish the benefit of living beings, )without interrupting the cycle of reincarnations. His liberative technique consists of not exhausting himself (by trying to avoid all physical sickness, )and in applying himself to accomplish the benefit of living beings, (without interrupting the cycle of reincarnations. ) Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially. And his liberative technique lies in not seeking cessation of body, mind, or sicknesses.

. . . . . .

§19 evaṃ hi mañjuśriḥ glānena bodhisatvena cittaṃ nidhyapayitavyam | na ca tena nidhyaptau vānidhyaptau vā sthātavyam | tat kasmād dhetoḥ | yadi hy anidhyaptau tiṣṭhed bāladharma eṣaḥ | atha nidhyaptau tiṣṭhec chrāvakadharma eṣaḥ | tasmād bodhisatvena na nidhyaptau sthātavyam | yad atrāsthānam ayaṃ bodhisatvasya gocaraḥ |

是文殊師利為疾菩薩其意不亂亦不高住所以者何若高住者是愚人法以卑住者是弟子法故菩薩住不高不卑於其中無所處是菩薩行

文殊師利有疾菩薩應如是調伏其心不住其中亦復不住不調伏心所以者何若住不調伏心是愚人法若住調伏心是聲聞法是故菩薩不當住於調伏不調伏心離此二法是菩薩行

又妙吉祥有疾菩薩應如是調伏其心不應安住調伏不調伏心所以者何若住不調伏心是凡愚法若住調伏心是聲聞法是故菩薩於此二邊俱不安住是則名為菩薩所行

’jam dpal de ltar byaṅ chub sems dpa’ na bas raṅ gi sems ṅes par bsam par bya mod kyi des ṅes par sems pa daṅ | ṅes par mi sems par mi bya’o || de ci’i phyir źe na | gal te ṅes par sems pa la gnas na de ni byis pa’i chos so || ci ste ṅes par mi sems pa la gnas na de ni ñan thos kyi chos so || de lta bas na byaṅ chub sems dpas ṅes par sems pa daṅ | mi sems pa la gnas par mi bya’o || gaṅ de la mi gnas pa ni byaṅ chub sems dpa’i spyod yul te |

"That, Mañjuśrī, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.

. . . . . . .

§20 yan na pṛthagjanagocaro nāryagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat saṃsāragocaraś ca na ca kleśagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yan nirvāṇapratyavekṣaṇagocaraś ca na cātyantaparinirvāṇagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac caturmārasaṃdarśanagocaraś ca sarvamāraviṣayātikrāntagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat sarvajñajñānaparyeṣṭigocaraś ca na cākāle jñānaprāptigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac catuḥsatyajñānagocaraś ca na cākāle satyaprativedhagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad adhyātmapratyavekṣaṇagocaraś ca saṃcintyabhavopapattiparigrahagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad ajātipratyavekṣaṇagocaraś ca na ca niyāmāvakrāntigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat pratītyasamutpādagocaraś ca sarvadṛṣṭivigatagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat sarvasatvasaṃgaṇikāgocaraś ca na ca kleśānuśayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad vivekagocaraś ca na ca kāyacittakṣayaniśrayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat traidhātukagocaraś ca na ca dharmadhātusaṃbhedagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac chūnyatāgocaraś ca sarvākāraguṇaparyeṣṭigocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad ānimittagocaraś ca satvapramocanārambaṇavitarkagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad apraṇihitagocaraś ca saṃcintyabhavagatisaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad anabhisaṃskāragocaraś ca sarvakuśalamūlābhisaṃskārāpratiprasrabdhigocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat ṣaṭpāramitāgocaraś ca sarvasatvacittacaritapāragamanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat ṣaḍabhijñāgocaraś ca na cāsravakṣayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat saddharmapratiṣṭhānagocaraś ca na ca kumārgādhyālambanagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac caturapramāṇagocaraś ca na ca brahmalokopapattisparśanagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat ṣaḍanusmṛtigocaraś ca na ca sarvāsravakṣayagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad dhyānasamādhisamāpattigocaraś ca na ca samādhisamāpattivaśenopapattigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat smṛtyupasthānagocaraś ca na ca kāyavedanācittadharmātyarthagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yat samyakprahāṇagocaraś ca na ca kuśalākuśaladvayopalambhagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad ṛddhipādābhinirhāragocaraś cānābhogarddhipādavaśavartigocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat pañcendriyagocaraś ca sarvasatvendriyaparāparajñānagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat pañcabalapratiṣṭhānagocaraś ca daśatathāgatabalābhisaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yat saptabodhyaṅgapariniṣpattigocaraś ca buddhiprabhedajñānakauśalyagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yan mārgapratiṣṭhānagocaraś ca kumārgānadhyālambanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yac chamathavidarśanāsaṃbhāraparyeṣṭigocaraś ca na cātyantaśāntipatanagocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yad anutpādalakṣaṇasarvadharmamīmāṃsanagocaraś ca rūpalakṣanānuvyañjanabuddhakāyālaṃkārapariniṣpattigocaraḥ, ayaṃ bodhisatvasya gocaraḥ | yac chrāvakapratyekabuddhākalpasaṃdarśanagocaraś ca buddhadharmātyajanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad atyantaviśuddhiprakṛtisamāpannasarvadharmānugamanagocaraś ca yathādhimuktisarvasatveryāpathasaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad atyantāsaṃvartavivartākāśasvabhāvasarvabuddhakṣetrapratyavekṣaṇagocaraś ca nānāvyūhānekavyūhabuddhakṣetraguṇavyūhasaṃdarśanagocaraś ca, ayaṃ bodhisatvasya gocaraḥ | yad dharmacakrapravartanamahāparinirvāṇasaṃdarśanagocaraś ca bodhisatvacaryātyajanagocaraś ca, ayam api bodhisatvasya gocaraḥ |

不凡夫行不賢夫行是菩薩行在生死行不為污行是菩薩行觀泥洹行不依泥洹是菩薩行行於四魔過諸魔行是菩薩行博學慧行無不知時之行是菩薩行於四諦行不以諦知行是菩薩行觀無生行不謂難至是菩薩行在緣起行於諸見而無欲是菩薩行在諸人眾無勞望行是菩薩行在閑居行不盡身意是菩薩行於三界行不壞法情是菩薩行為空無行一切眾事清德皆行是菩薩行行六度無極為眾人意行而度無極是菩薩行行六神通不盡漏行是菩薩行受道之行不興小道是菩薩行以止觀知魔行不滅跡行是菩薩行於弟子緣一覺所不應不現行不為毀佛法行是菩薩行

(在於生死不為污行住於涅槃不永滅度是菩薩行 )非凡夫行非賢聖行是菩薩行在於生死不為污行 (住於涅槃不永滅度是菩薩行非凡夫行非賢聖行是菩薩行 ) (在於生死不為污行 )住於涅槃不永滅度是菩薩行 (非凡夫行非賢聖行是菩薩行 ) 非垢行非淨行是菩薩行雖過魔行而現降眾魔是菩薩行求一切智無非時求是菩薩行雖觀諸法不生而不入正位是菩薩行雖觀十二緣起而入諸邪見是菩薩行雖攝一切眾生而不愛著是菩薩行雖樂遠離而不依身心盡是菩薩行雖行三界而不壞法性是菩薩行雖行於空而植眾德本是菩薩行雖行無相而度眾生是菩薩行雖行無作而現受身是菩薩行雖行無起而起一切善行是菩薩行雖行六波羅蜜而遍知眾生心心數法是菩薩行雖行六通而不盡漏是菩薩行雖行四無量心而不貪著生於梵世是菩薩行雖行禪定解脫三昧而不隨禪生是菩薩行雖行四念處而不永離身受心法是菩薩行雖行四正勤而不捨身心精進是菩薩行雖行四如意足而得自在神通是菩薩行雖行五根而分別眾生諸根利鈍是菩薩行雖行五力而樂求佛十力是菩薩行雖行七覺分而分別佛之智慧是菩薩行雖行八聖道而樂行無量佛道是菩薩行雖行止觀助道之法而不畢竟墮於寂滅是菩薩行雖行諸法不生不滅而以相好莊嚴其身是菩薩行雖現聲聞辟支佛威儀而不捨佛法是菩薩行雖隨諸法究竟淨相而隨所應為現其身是菩薩行雖觀諸佛國土永寂如空而現種種清淨佛土是菩薩行雖得佛道轉于法輪入於涅槃而不捨於菩薩之道是菩薩行

若於是處非凡所行非聖所行是則名為菩薩所行若處觀察生死所行而無一切煩惱所行是則名為菩薩所行若處觀察涅槃所行而不畢竟寂滅所行是則名為菩薩所行若處示現四魔所行而越一切魔事所行是則名為菩薩所行若求一切智智所行而不非時證智所行是則名為菩薩所行若求四諦妙智所行而不非時證諦所行是則名為菩薩所行若正觀察內證所行而故攝受生死所行是則名為菩薩所行若行一切緣起所行而能遠離見趣所行是則名為菩薩所行若行一切有情諸法相離所行而無煩惱隨眠所行是則名為菩薩所行若正觀察無生所行而不墮聲聞正性所行是則名為菩薩所行若攝一切有情所行而無煩惱隨眠所行是則名為菩薩所行若正欣樂遠離所行而不求身心盡滅所行是則名為菩薩所行若樂觀察三界所行而不壞亂法界所行是則名為菩薩所行若樂觀察空性所行而求一切功德所行是則名為菩薩所行若樂觀察無相所行而求度脫有情所行是則名為菩薩所行若樂觀察無願所行而能示現有趣所行是則名為菩薩所行若樂遊履無作所行而常起作一切善根無替所行是則名為菩薩所行若樂遊履六度所行而不趣向一切有情心行妙智彼岸所行是則名為菩薩所行若樂遊履六通所行而不趣證漏盡所行是則名為菩薩所行若樂建立諸法所行而不攀緣邪道所行是則名為菩薩所行若樂觀察慈悲喜捨無量所行而不求生梵世所行是則名為菩薩所行若樂觀察六念所行而不隨生諸漏所行是則名為菩薩所行若樂觀察非障所行而不希求雜染所行是則名為菩薩所行若樂觀察靜慮解脫等持等至諸定所行而能不隨諸定勢力受生所行是則名為菩薩所行若樂遊履念住所行而不樂求身受心法遠離所行是則名為菩薩所行若樂遊履正斷所行而不見善及與不善二種所行是則名為菩薩所行若樂遊履神足所行而無功用變現自在神足所行是則名為菩薩所行若樂遊履五根所行而不分別一切有情諸根勝劣妙智所行是則名為菩薩所行若樂安立五力所行而求如來十力所行是則名為菩薩所行若樂安立七等覺支圓滿所行不求佛法差別妙智善巧所行是則名為菩薩所行若樂安立八聖道支圓滿所行而不厭背邪道所行是則名為菩薩所行若求止觀資糧所行不墮畢竟寂滅所行是則名為菩薩所行若樂觀察無生滅相諸法所行而以相好莊嚴其身成滿種種佛事所行是則名為菩薩所行若樂示現聲聞獨覺威儀所行而不棄捨一切佛法緣慮所行是則名為菩薩所行若隨諸法究竟清淨本性常寂妙定所行非不隨順一切有情種種所樂威儀所行是則名為菩薩所行若樂觀察一切佛土其性空寂無成無壞如空所行非不示現種種功德莊嚴佛土饒益一切有情所行是則名為菩薩所行若樂示現一切佛法轉於法輪入大涅槃佛事所行非不修行諸菩薩行差別所行是則名為菩薩所行

gaṅ so so’i skye bo’i spyod yul yaṅ ma yin | ’phags pa’i spyod yul yaṅ ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ ’khor ba yaṅ spyod yul la ñon moṅs pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mya ṅan las ’das par rtog par yaṅ spyod yul la gtan du yoṅs su mya ṅan las ’das par yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ bdud bźi ston pa yaṅ spyod yul la bdud kyi yul thams cad las yaṅ dag par ’das pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ thams cad mkhyen pa’i ye śes tshol ba yaṅ spyod yul la dus ma yin par ye śes ’thob pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ bden pa bźi śes pa yaṅ spyod yul la dus ma yin par bden pa rtogs par byed pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ nad du so sor rtog pa yaṅ spyod yul la bsams bźin du srid par skye ba yoṅs su ’dzin pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mi skye ba so sor rtog pa yaṅ spyod yul la ṅes par gyur pa la ’jug pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ rten ciṅ ’prel par ’byuṅ ba’i yaṅ spyod yul la lta ba thams cad kyi yul yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ sems can thams cad kyi ’du ’dzi yaṅ spyod yul la ñon moṅs pa’i bag la ñal yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dben pa yaṅ spyod yul la lus daṅ | sems zad pa’i gnas kyaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ khams gsum yaṅ spyod yul la chos kyi dbyiṅs dbye bar bya ba yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ stoṅ pa ñid kyaṅ spyod yul la yon tan gyi rnam pa thams cad tshol pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mtshan ma med pa yaṅ spyod yul la sems can rab tu grol bar bya ba la dmigs śiṅ rtog pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ smon pa med pa yaṅ spyod yul la bsams bźin du srid pa’i ’gro bar ston pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mṅon par ’du mi byed pa yaṅ spyod yul la dge ba’i rtsa ba thams cad mṅon par ’du byed pa rgyun mi gcod pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ pha rol tu phyin pa drug kyaṅ spyod yul la sems can thams cad kyi sems daṅ | spyod pa’i pha rol tu ’gro bar yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ mṅon par śes pa drug kyaṅ spyod yul la zag pa zad pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dam pa’i chos la gnas pa yaṅ spyod yul la lam ṅan pa la mi dmigs pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo | gaṅ tshad med pa bźi la yaṅ spyod yul la tshaṅs pa’i ’jig rten du skye ba la mi reg pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ rjes su dran pa drug kyaṅ spyod yul la zag pa thams cad kyaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa yaṅ spyod yul la tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa’i dbaṅ gis mi skye ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dran pa nye bar gźag pa yaṅ spyod yul la lus daṅ | tshor ba daṅ | sems daṅ | chos kyaṅ śin tu spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ yaṅ dag par spoṅ ba yaṅ spyod yul la dge ba daṅ | mi dge ba gñis su dmigs pa yaṅ spyod yul ma yin pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ rdzu ’phrul gyi rkaṅ pa sgrub pa yaṅ spyod yul la lhun gyis grub pa’i rdzu ’phrul gyi rkaṅ pa la dbaṅ sgyur ba yaṅ spyod yul pa de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ dbaṅ po lṅa’i yaṅ spyod yul la sems can thams cad kyi dbaṅ po mchog daṅ | mchog ma yin pa śes pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ stobs lṅa la gnas pa yaṅ spyod yul la de bźin gśegs pa’i stobs bcu la mṅon par dga’ ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ byaṅ chub kyi yan lag bdun yoṅs su grub pa yaṅ spyod yul la blo rab tu dbye ba śes pa la mkhas pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ lam la gnas pa yaṅ spyod yul la lam ṅan pa la mi dmigs pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ źi gnas daṅ | lhag mthoṅ gi tshogs tshol ba yaṅ spyod yul la śin tu źi bar mi ltuṅ ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ chos thams cad skyed pa med pa’i mtshan ñid du rtog pa yaṅ spyod yul la mtshan daṅ | dpe byad bzaṅ po daṅ | saṅs rgyas kyi sku daṅ | rgyan yoṅs su sgrub pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ ñan thos daṅ | raṅ saṅs rgyas kyi tshul ston pa yaṅ spyod yul la saṅs rgyas kyi chos las mi ñams pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ raṅ bźin rab tu rnam par dag par gyur pa’i chos thams cad kyi rjes su ’gro ba yaṅ spyod yul la sems can thams cad ji ltar mos ba bźin du spyod lam ston pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ saṅs rgyas kyi źiṅ thams cad la śin tu ’jig pa daṅ | ’chags pa med pa nam mkha’i raṅ bźin du rtogs pa yaṅ spyod yul la sna tshogs su bkod pa daṅ | du mar bkod pa saṅs rgyas kyi źiṅ gi yon tan bkod pa ston pa yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo || gaṅ chos kyi ’khor lo rab tu bskor ba daṅ | yoṅs su mya ṅan las ’das pa chen po ston pa yaṅ spyod yul la byaṅ chub sems dpa’i spyod pa mi gtoṅ ba yaṅ spyod yul ba de ni byaṅ chub sems dpa’i spyod yul lo ||

"Not the domain of the ordinary individual and not the domain of the saint, such is the domain of the bodhisattva. The domain of the world yet not the domain of the passions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four Māras manifest, yet where all the works of Māras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the Four Holy Truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva. "A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahmā, such is the domain of the bodhisattva. The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, meditation, and concentration, where one does not reincarnate in the formless realms by force of these meditations and concentrations, such is the domain of the bodhisattva. The domain of the four foic of mindfulness, where body, sensation, mind, and things are not ultimately of concern,such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the Tathāgata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddha-fields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddha-fields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!"

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iha nirdeśe nirdiśyamāne ye mañjuśriyā kumārabhūtena sārdham āgatā devaputrās tato ’ṣṭānāṃ devaputrasahasrāṇām anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni

說是語時八千天人發無上正真道意文殊師利童子甚悅

說是語時文殊師利所將大眾其中八千天子皆發阿耨多羅三藐三菩提心

說是一切菩薩所行希有事時是妙吉祥所將眾中八億天子聞所說法皆於無上正等菩提發心趣向

bstan pa ’di bśad pa na ’jam dpal gźon nur gyur ba daṅ lhan cig tu lhags pa’i lha’i bu de dag las lha’i bu brgyad stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so ||

When Vimalakīrti had spoken this discourse, eight thousand of the gods in the company of the crown prince Mañjuśrī conceived the spirit of unexcelled, perfect enlightenment.

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glānapratisaṃmodanāparivartaś caturthaḥ

na ba yaṅ dag par dga’ bar bya ba’i le’u ste bźi pa’o | || |

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維摩詰所說經不思議品第六

說無垢稱經不思議品第六

6. The Inconceivable Liberation

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§1 athāyuṣmataḥ śāriputrasyaitad abhavat: kutreme bodhisatvā niṣatsyanti, ime ca mahāśrāvakāḥ | neha gṛha āsanāni saṃvidyante |

賢者舍利弗心念無床座是菩薩大弟子當於何坐

爾時舍利弗 (見此室中無有床座 )作是念見此室中無有床座 (作是念 )斯諸菩薩大弟子眾當於何坐

時舍利子 (見此室中無有床座 )竊作是念見此室中無有床座 (竊作是念 )此諸菩薩及大聲聞當於何坐

de nas tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te | khyim ’di na stan dag kyaṅ med na byaṅ chub sems dpa’ ’di dag daṅ | ñan thos chen po ’di dag ci la ’khod sñam mo ||

Thereupon, the venerable Śāriputra had this thought: "There is not even a single chair in this house. Where are these disciples and bodhisattvas going to sit?"

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atha vimalakīrtir licchavir āyuṣmataḥ śāriputrasya cetovitarkam ājñāyāyuṣmantaṃ śāriputram etad avocat: kiṃ bhadanta śāriputro dharmārthika āgata utāsanārthikaḥ |

維摩詰知其意即謂言云何賢者為法來耶求床座也

長者維摩詰知其意語舍利弗言云何仁者為法來耶求床座耶

時無垢稱知舍利子心之所念便即語言唯舍利子為法來耶求床坐耶

de nas li tsa ba’i dri ma med par grags pas tshe daṅ ldan pa śā ri’i bu’i sems kyi rtog pa śes nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu | ci chos ’dod de ’oṅs sam | ’on te stan ’dod |

The Licchavi Vimalakīrti read the thought of the venerable Śāriputra and said, "Reverend Śāriputra, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair?"

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§2 āha: dharmārthikā vayam āgatā nāsanārthikāḥ | āha: tena hi bhadanta śāriputro yo dharmārthiko bhavati, nāsau svakāyārthiko bhavati | kiṃ punar āsanārthiko bhaviṣyati | yo bhadanta śāriputro dharmārthiko bhavati, na sa rūpavedanāsaṃjñāsaṃskāravijñānārthiko bhavati, na skandhadhātvāyatanārthikaḥ | yo dharmārthikaḥ, na sa kāmadhāturūpadhātvārūpyadhātvarthiko bhavati, nāsau buddhābhiniveśārthiko bhavati, na dharmasaṃghābhiniveśārthikaḥ |

舍利弗言居士我為法來非利所安維摩詰言唯賢者其利法者不貪軀命何況床座唯舍利弗夫利法者非有色痛想行
識求非有陰種諸入之求非有欲色無色之求唯舍利弗夫求法者不著佛求不著法求不著眾求

舍利弗言我為法來非為床座維摩詰言唯舍利弗夫求法者不貪軀命何況床座夫求法者非有色受想行識之求非有界入之求非有欲色無色之求唯舍利弗夫求法者不著佛求不著法求不著眾求

舍利子言我為法來非為床座無垢稱言唯舍利子諸求法者不顧身命何況床座又舍利子諸求法者不求色蘊乃至識蘊諸求法者不求眼界乃至意識界諸求法者不求眼處乃至法處諸求法者不求欲界色無色界又舍利子諸求法者不求佛執及法僧執

smras pa | kho bo ni chos ’dod de ’oṅs kyi | stan ’dod pa ni ma yin no || smras pa | btsun pa śā ri’i bu de bas na gaṅ chos ’dod pa de bdag gi lus kyaṅ ’dod pa ma yin na | stan ’dod par lta ga la ’gyur | btsun pa śā ri’i bu | gaṅ chos ’dod pa de ni gzugs daṅ | tshor ba daṅ | ’du śes daṅ | ’du byed daṅ | rnam par śes pa ’dod pa ma yin no || phuṅ po daṅ | khams daṅ | skye mched ’dod pa ma yin no || gaṅ chos ’dod pa de ni ’dod pa’i khams daṅ | gzugs kyi khams daṅ | gzugs med pa’i khams ’dod pa ma yin no || gaṅ chos ’dod pa de ni saṅs rgyas la mṅon par źe na pa ’dod pa ma yin | chos daṅ | dge ’dun la mṅon par źen pa ’dod pa ma yin no | |

Śāriputra replied, "I came for the sake of the Dharma, not for the sake of a chair." Vimalakīrti continued, "Reverend Śāriputra, he who is interested in the Dharma is not interested even in his own body, much less in a chair. Reverend Śāriputra, he who is interested in the Dharma has no interest in matter, sensation, intellect, motivation, or consciousness. He has no interest in these aggregates, or in the elements, or in the sense-media. Interested in the Dharma, he has no interest in the realm of desire, the realm of matter, or the immaterial realm. Interested in the Dharma, he is not interested in attachment to the Buddha, attachment to the Dharma, or attachment to the Sangha.

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§3 punar aparaṃ bhadanta śāriputro yo dharmārthikaḥ, nāsau duḥkhaparijñānārthiko na samudayaprahāṇārthiko na nirodhasākṣātkriyārthiko na mārgabhāvanārthiko bhavati | tat kasmād dhetoḥ | aprapañco hi dharmo nirakṣaraḥ | tatra yaḥ prapañcayati duḥkhaṃ parijñāsyāmi samudayaṃ prahāsyāmi nirodhaṃ sākṣātkariṣyāmi mārgaṃ bhāvayiṣyāmīti, nasau dharmārthikaḥ, prapañcārthiko ’sau | dharmo hi bhadanta śāriputro upaśāntaḥ | tatra ya utpādavyaye caranti, na te dharmārthikā na vivekārthikāḥ, utpādavyayārthikās te | dharmo hy arajo rajo’pagataḥ | tatra ye kvacid dharme rakṣante ’ntaśo nirvāṇe ’pi, na te dharmārthikāḥ, rajo’rthikās te | dharmo hy aviṣayaḥ | ye viṣayasaṃkhyātāḥ, na te dharmārthikāḥ, viṣayārthikās te | dharmo nāyūho niryūhaḥ | ye kecid dharmaṃ gṛhṇanti vā muñcanti vā, na te dharmārthikāḥ, udgrahaniḥsargārthikās te |

又舍利弗夫求法者無知苦求無斷習求無造盡證惟道之求所以者何法無放逸有放逸法當知苦習當為盡證以惟致道斯求法者無放逸之求也法舍利弗無有塵離婬塵其染污者即為在邊斯求法者無婬樂之求也法舍利弗無有疆界在疆界者則有分數斯求法者無疆界之求也法無不淨在不淨者於法有取有放斯求法者無取放之求也

夫求法者無見苦求無斷集求無造盡證修道之求所以者何法無戲論若言我當見苦斷集證滅修道是則戲論非求法也唯舍利弗法名寂滅若行生滅是求生滅非求法也法名無染若染於法乃至涅槃是則染著非求法也法無行處若行於法是則行處非求法也法無取捨若取捨法是則取捨非求法也

諸求法者不求知苦斷集證滅及與修道所以者何法無戲論若謂我當知苦斷集證滅修道即是戲論非謂求法又舍利子諸求法者不求於生不求於滅所以者何法名寂靜及近寂靜若行生滅是求生滅非謂求法非求遠離諸求法者不求貪染所以者何法無貪染離諸貪染若於諸法乃至涅槃少有貪染是求貪染非謂求法又舍利子諸求法者不求境界所以者何法非境界若數一切境界所行是求境界非謂求法又舍利子諸求法者不求取捨所以者何法無取捨若取捨法是求取捨非謂求法又舍利子諸求法者不求攝藏所以者何

btsun pa śā ri’i bu gźan yaṅ gaṅ chos ’dod pa de ni sdug bsṅal yoṅs su śes par ’dod pa ma yin | kun ’byuṅ ba spaṅ bar ’dod pa ma yin | ’gog pa mṅon du bya bar ’dod pa ma yin | lam bsgom par ’dod pa ma yin no || de ci’i phyir źe na | chos ni spros pa med pa | yi ge med pa ste | de la sdug bsṅal śes par bya | kun ’byuṅ ba spaṅ bar bya | ’gog pa mṅon du bya | lam bsgom par bya’o źes gaṅ ’phros par byed pa de ni chos ’dod pa ma yin te | de ni spros pa ’dod pa’o || btsun pa śā ri’i bu | chos ni nye bar źi źiṅ rab tu źi ba ste | de la gaṅ dag skye ba daṅ ’jig pa la spyod pa de dag ni chos ’dod pa ma yin | dben pa ’dod pa ma yin te | de ni skye ba daṅ ’jig pa ’dod pa’o || btsun pa śā ri’i bu | gźan yaṅ | chos ni rdul med ciṅ rdul daṅ bral pa ste | de la gaṅ dag chos gaṅ la chags na tha na mya ṅan las ’das pa la yaṅ ruṅ ste | de dag ni chos ’dod pa ma yin gyi | de dag ni ’dod chags kyi rdul ’dod pa’o || chos ni yul ma yin te | gaṅ dag yul bgraṅ ba de dag ni chos ’dod pa ma yin gyi | de dag ni yul ’dod pa’o || chos ni blaṅ ba med pa | dor ba med pa ste | gaṅ dag chos gaṅ la ’dzin pa daṅ | gtoṅ ba de dag ni chos ’dod pa ma yin te | de dag ni ’dzin ba daṅ gtoṅ ba ’dod pa’o ||

Reverend Śāriputra, he who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation, or practicing the path. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: ’Suffering should be recognized, origination should be eliminated, cessation should be realized, the path should be practiced,’ is not interested in the Dharma but is interested in verbalization. " Reverend Śāriputra, the Dharma is calm and peaceful. Those who are engaged in production and destruction are not interested in the Dharma, are not interested in solitude, but are interested in production and destruction. "Furthermore, reverend Śāriputra, the Dharma is without taint and free of defilement. He who is attached to anything, even to liberation, is not interested in the Dharma but is interested in the taint of desire. The Dharma is not an object. He who pursues objects is not interested in the Dharma but is interested in objects. The Dharma is without acceptance or rejection. He who holds on to things or lets go of things is not interested in the Dharma but is interested in holding and letting go.

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

§4 dharmo ’nālayaḥ | ya ālayārāmāḥ, na te dharmārthikāḥ, ālayārthikās te | dharmo nirnimittaḥ | yeṣāṃ nimittānusārivijñānam, na te dharmārthikāḥ, nimittārthikās te | dharmo ’saṃvāsaḥ | ye kecid dharmeṇa sārdhaṃ saṃvasanti, na te dharmārthikāḥ, saṃvāsārthikās te | dharmo ’dṛṣṭaśrutamatavijñātaḥ | ye dṛṣṭaśrutamatavijñāteṣu caranti, na te dharmārthikāḥ, dṛṣṭaśrutamatavijñātārthikās te |

法無巢窟有法者則為有窟斯求法者無窟倚之求也法無有想在占想者則為堅識斯求法者無占想之求也法無有漏在流法者為一切近斯求法者無一切之求也法無見聞無念無知於法有見聞念知者則為已別斯求法者為無見聞之求也

法無處所若著處所是則著處非求法也法名無相若隨相識是則求相非求法也法不可住若住於法是則住法非求法也法不可見聞覺知若行見聞覺知是則見聞覺知非求法也

法無攝藏若樂攝藏是求攝藏非謂求法又舍利子諸求法者不求法相所以者何法名無相若隨相識即是求相非謂求法又舍利子諸求法者不共法住所以者何法無所住若與法住即是求住非謂求法又舍利子諸求法者不求見聞及與覺知所以者何法不可見聞覺知若行見聞覺知是求見聞覺知非謂求法又舍利子諸求法者不求有為所以者何

chos ni kun gźi med pa ste | gaṅ kun gźi la dga’ ba de dag ni chos ’dod pa ma yin gyi | de dag ni kun gźi ’dod pa’o || chos ni mtshan ma med pa stoṅ pa ste | gaṅ dag gi rnam par śes pa mtshan ma’i rjes su ’jug pa de dag ni chos ’dod pa ma yin te | de dag ni mtshan ma ’dod pa’o || chos ni lhan cig gnas pa ma yin te | gaṅ su dag chos daṅ lhan cig gnas pa de dag ni chos ’dod pa ma yin gyi | de dag ni gnas pa ’dod pa’o || chos ni mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa ma yin te | gaṅ dag mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa la spyod pa de dag ni mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa ’dod pa yin gyi de dag ni chos ’dod pa ma yin no ||

The Dharma is not a secure refuge. He who enjoys a secure refuge is not interested in the Dharma but is interested in a secure refuge. The Dharma is without sign. He whose consciousness pursues signs is not interested in the Dharma but is interested in signs. The Dharma is not a society. He who seeks to associate with the Dharma is not interested in the Dharma but is interested in association. The Dharma is not a sight, a sound, a category, or an idea. He who is involved in sights, sounds, categories, and ideas is not interested in the Dharma but is interested in sights, sounds, categories, and ideas.

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

§5 dharmo bhadanta śāriputrāsaṃskṛtaḥ saṃskṛtāpagataḥ | ye saṃskṛtagocarāḥ, na te dharmārthikāḥ, saṃskṛtodgrahaṇārthikās te | tasmād iha bhadanta śāriputra dharmārthikena te bhavitukāmena sarvadharmānarthikena bhavitavyam | iha dharmanirdeśe nirdiśyamāne pañcānāṃ devaputraśatānāṃ dharmeṣu dharmacakṣur viśuddham |

是故舍利弗求法者一切法唯無求也說是語時五百天人諸法法眼生維摩詰所說經不思議品第六

法名無為若行有為是求有為非求法也是故舍利弗若求法者於一切法應無所求說是語時五百天子於諸法中得法眼淨

法名無為離有為性若行有為是求有為非謂求法是故舍利子若欲求法於一切法應無所求說是法時五百天子遠塵離垢於諸法中得法眼淨

btsun pa śā ri’i bu chos ni ’dus byas daṅ ’dus ma byas med pa ste | gaṅ dag ’dus byas spyod yul ba de dag ni chos ’dod pa ma yin gyi de dag ni ’dus byas su ’dzin pa ’dod pa’o || btsun pa śā ri’i bu de lta bas na khyod chos ’dod par bya na khyod kyis chos thams cad mi ’dod par bya’o || chos bstan pa ’di bśad pa na lha’i bu lṅa brgya chos rnams la chos kyi mig rnam par dag go |

Reverend Śāriputra, the Dharma is free of compounded things and uncompounded things. He who adheres to compounded things and uncompounded things is not interested in the Dharma but is interested in adhering to compounded things and uncompounded things. "Thereupon, reverend Śāriputra, if you are interested in the Dharma, you should take no interest in anything." When Vimalakīrti had spoken this discourse, five hundred gods obtained the purity of the Dharma-eye in viewing all things.

. . . . .

§6 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam āmantrayate sma: tvaṃ mañjuśrīḥ daśasu dikṣv asaṃkhyeyeṣu buddhakṣetraśatasahasreṣu buddhakṣetracārikāṃ carasi | tat katarasmin buddhakṣetre tvayā sarvaviśiṣṭāni sarvaguṇopetāni siṃhāsanāni dṛṣṭāni | evam ukte mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim etad avocat: asti kulaputra pūrve digbhāge ṣaṭtriṃśadgaṅgānadīvālikāsamāni buddhakṣetrāṇy atikramya merudhvajā nāma lokadhātuḥ | tatra merupradīparājo nāma tathāgato ’rhan samyakṣaṃbuddhas tiṣṭhati dhriyate yāpayati | tasya tathāgatasya caturaśītiyojanaśatasahasra ātmabhāvaḥ | aṣṭaṣaṣṭiyojanaśatasahasraṃ tasya bhagavataḥ siṃhāsanam | teṣāṃ ca bodhisatvānāṃ catvāriṃśadyojanaśatasahasra ātmabhāvaḥ | catustriṃśadyojanaśatasahāsrāni teṣāṃ bodhisatvānāṃ siṃhāsanāni | merudhvajāyāṃ lokadhātau tasya bhagavato merupradīparājasya tathāgatasya buddhakṣetre sarvaviśiṣṭāni sarvagunopetāni siṃhāsanāni |

於是維摩詰問文殊師利仁者遊於無量無數佛國億百那術何等佛土為一切持一切有好師子之座文殊師利言有族姓子東方去此佛國度如三十六恒沙等剎其世界名須彌幡其佛號須彌燈王如來至真等正覺今現在其佛身八萬四千由延佛師子座六萬八千由延其菩薩身四萬二千由延須彌幡國有八百四十萬師子之座彼國如來為一切持其師子座為一切嚴

爾時長者維摩詰問文殊師利仁者遊於無量千萬億阿僧祇國何等佛土有好上妙功德成就師子之座文殊師利言居士東方度三十六恒河沙國有世界名須彌相其佛號須彌燈王今現在彼佛身長八萬四千由旬其師子座高八萬四千由旬嚴飾第一

時無垢稱問妙吉祥仁者曾遊十方世界無量無數百千俱胝諸佛國土何等佛土有好上妙具足功德大師子座妙吉祥言東方去此過三十六殑伽沙等諸佛國土有佛世界名曰山幢彼土如來號山燈王今正現在安隱住持其佛身長八十四億踰膳那量其師子座高六十八億踰膳那量彼菩薩身長四十二億踰膳那量其師子座高三十四億踰膳那量居士當知彼土如來師子之座最為殊妙具諸功德

de nas li tsa ba’i dri ma med par grags pas ’jam dpal gźon nur gyur ba la smras pa | ’jam dpal khyod kyis phyogs bcu’i saṅs rgyas kyi źiṅ brgya stoṅ graṅs med pa dag tu saṅs rgyas kyi źiṅ rgyu źiṅ ’gro ba na saṅs rgyas kyi źiṅ gaṅ na saṅ ge’i khri thams cad kyi mchog yon tan thams cad daṅ ldan pa dag mthoṅ | de skad ces smras pa daṅ | ’jam dpal gźon nur gyur bas li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu ’di nas śar phyogs su saṅs rgyas kyi źiṅ gaṅ-gā’i kluṅ sum cu rtsa gñis kyi bye ma snyed ’das pa na ’jig rten gyi khams lhun po’i rgyal mtshan źes bya ba yod de | | de na de bźin gśegs pa lhun po’i sgron me’i rgyal po źes bya ba bźugs te ’tsho źiṅ gźes so || de bźin gśegs pa de’i sku ni dpag tshad ’bum phrag brgyad cu rtsa bźi’o || bcom ldan ’das de’i seṅ ge’i khri’i tshad ni dpag tshad ’bum phrag drug cu rtsa brgyad do || byaṅ chub sems dpa’ de dag gi lus kyaṅ dpag tshad ’bum phrag bźi bcu rtsa gñis so | | byaṅ chub sems dpa’ de dag gi seṅ ge’i khriāṅ dpag tshad ’bum phrag sum cu rtsa bźi yod de | rigs kyi bu de bźin gśegs pa lhun po’i sgron me’i rgyal po de’i saṅs rgyas kyi źiṅ ’jig rten gyi khams lhun po’i rgyal mtshan de na seṅ ge’i khri thams cad kyi mchog yon tan thams cad daṅ ldan pa dag yod do ||

Then, the Licchavi Vimalakīrti said to the crown prince, Mañjuśrī, "Mañjuśrī, you have already been in innumerable hundreds of thousands of buddha-fields throughout the universes of the ten directions. In which buddha-field did you see the best lion-thrones with the finest qualities?" Mañjuśrī replied, "Noble sir, if one crosses the buddha-fields to the east, which are more numerous than all the grains of sand of thirty-two Ganges rivers, one will discover a universe called Merudhvaja. There dwells a Tathāgata called Merupradīparāja. His body measures eighty-four hundred thousand leagues in height, and the height of his throne is sixty-eight hundred thousand leagues. The bodhisattvas there are forty-two hundred thousand leagues tall and their own thrones are thirty-four hundred thousand leagues high. Noble sir, the finest and most superb thrones exist in that universe Merudhvaja, which is the buddha-field of the Tathāgata Merupradīparāja."

. . . . . . . . . . .

§7 atha vimalakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samanvāhāraṃ samanvāharati sma | tādṛśaṃ carddhyabhisaṃskāram abhisaṃskṛtavān, yat tato merudhvajālokadhātor dvātriṃśatsiṃhāsanaśatasahasrāṇi tena bhagavatā merupradīparājena tathāgatena preṣitāni | tāvad udviddhāni tāvad vistīrṇāni tāvad darśanīyāni yad apūrvāṇi tair bodhisatvais taiś ca mahāśrāvakais taiś ca śakrabrahmalokapālair devaputraiś ca | tāny upary antarīkṣeṇāgatya vimalakirter licchaver niveśane pratyatiṣṭhan | tac ca gṛhaṃ tāvad vistīrṇaṃ saṃdṛśyate, yatra tāni dvātriṃśatsiṃhāsanaśatasahasrāṇi vicitrāṇy anutpīḍanatayā | na ca vaiśālyā mahānagaryā āvaraṇaṃ kṛtam, na jambūdvīpasya, na cāturdvīpikasyāvaraṇam | sarve te tathaiva saṃdṛśyante yathā pūrvaṃ tathā paścāt |

於是維摩詰則如其像三昧正受現神足應時彼佛須彌燈王如來遣三萬二千師子座高廣淨好昔所希見昔所希見一切弟子菩薩諸天釋梵四天王來入維摩詰舍見其室極廣大悉苞容三萬二千師子座所立處不迫迮於維耶離城無所罣礙於佛所止及四天處無所罣礙悉見如故若前不減

於是長者維摩詰現神通力即時彼佛遣三萬二千師子座高廣嚴淨來入維摩詰室諸菩薩大弟子釋梵四天王等昔所未見其室廣博悉皆包容三萬二千師子座無所妨礙於毘耶離城及閻浮提四天下亦不迫迮悉見如故

時無垢稱攝念入定發起如是自在神通即時東方山幢世界山燈王佛遣三十二億大師子座高廣嚴淨甚可愛樂乘空來入無垢稱室此諸菩薩及大聲聞釋梵護世諸天子等昔所未見先亦未聞其室欻然廣博嚴淨悉能苞容三十二億師子之座不相妨礙廣嚴大城及贍部洲四大洲等諸世界中城邑聚落國土王都天龍藥叉阿素洛等所住宮殿亦不迫迮悉見如本前後無異

de nas li tsa ba’i dri ma med par grags pas de’i tshe de lta bu’i bsam pa kun bsams śiṅ | ’di lta bu’i rdzu ’phrul ’di mṅon par ’du byed pa mṅon par byas te | gaṅ ’jig rten gyi khams lhun po’i rgyal mtshan de na bcom ldan ’das de bźin gśegs pa lhun po’i sgron ma’i rgyal po des seṅ ge’i khri sum khri ñis stoṅ bskur te | de tsam du ’phaṅ mtho ba | de tsam du yaṅs pa | de tsam du blta na sdug pa | gaṅ byaṅ chub sems dpa’ de dag daṅ | ñan thos chen po de dag daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba daṅ | lha’i bu de dag gis sṅon ma mthoṅ ba de dag steṅ gi nam mkha’ las ’oṅs te | li tsa ba’i dri ma med par grags pa’i khyim du so sor gnas so || seṅ ge’i khri sna tshogs sum khri ñis stoṅ ma ’dom par śoṅ ste | khyim de yaṅ de tsam du yaṅs par snaṅ ṅo || yaṅs pa’i groṅ khyer chen po yaṅ bsgribs par gyur pa med | dzam bu’i gliṅ daṅ | gliṅ bźi pa yaṅ bsgribs pa med de | de dag thams cad kyaṅ sṅon ji lta ba bźin du snaṅ ṅo ||

At that moment, the Licchavi Vimalakīrti, having focused himself in concentration, performed a miraculous feat such that the Lord Tathāgata Merupradīparāja, in the universe Merudhvaja, sent to this universe thirty-two hundred thousand thrones. These thrones were so tall, spacious, and beautiful that the bodhisattvas, great disciples, Sakras, Brahmās, Lokapālas, and other gods had never before seen the like. The thrones descended from the sky and came to rest in the house of the Licchavi Vimalakīrti. The thirty-two hundred thousand thrones arranged themselves without crowding and the house seemed to enlarge itself accordingly. The great city of Vaiśālī did not become obscured; neither did the land of Jambudvīpa, nor the world of four continents. Everything else appeared just as it was before.

. . . . . . . . . .

§8 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam etad avocat: niṣida tvaṃ mañjuśrīḥ siṃhāsane sārdham etair bodhisatvaiḥ | tādṛśāṃś cātmabhāvān adhitiṣṭhata yat siṃhāsaneṣv anurūpāḥ syuḥ |

維摩詰言文殊師利就師子座與諸菩薩上人俱坐當自立身如彼座像

爾時維摩詰語文殊師利就師子座與諸菩薩上人俱坐當自立身如彼座像

時無垢稱語妙吉祥就師子座與諸菩薩及大聲聞如所敷設俱可就座當自變身稱師子座

de nas li tsa ba’i dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal seṅ ge’i khri daṅ ’tsham pa’i lus su byin gyis brlabs nas byaṅ chub sems dpa’ ’di dag daṅ seṅ ge’i khri la ’dug cig |

Then, the Licchavi Vimalakīrti said to the young prince Mañjuśrī, "Mañjuśrī, let the bodhisattvas be seated on these thrones, having transformed their bodies to a suitable size!"

. .

atha ye ’bhijñāpratilabdhā bodhisatvās te dvācatvāriṃśadyojanaśatasahasram ātmabhāvam adhiṣṭhāya teṣu siṃhāsaneṣu nisīdanti sma | ye cādikarmikā bodhisatvās te na śaknuvanti sma teṣu siṃhāsaneṣu niṣattum |

其得神通菩薩即自變形為四萬二千由延坐師子座其邊菩薩大弟子皆不能昇

其得神通菩薩即自變形為四萬二千由旬坐師子座諸新發意菩薩及大弟子皆不能昇

其得神通諸大菩薩各自變身為四十二億踰膳那量昇師子座端嚴而坐其新學菩薩皆不能昇師子之座時無垢稱為說法要令彼一切得五神通即以神力各自變身為四十二億踰膳那量昇師子座端嚴而坐其中復有諸大聲聞皆不能昇師子之座

de nas byaṅ chub sems dpa’ gaṅ mṅon par śes pa thob pa de dag ni bdag gi lus dpag tshad ’bum phrag bźi bcu rtsa gñis par byin gyis brlabs te seṅ ge’i khri la ’khod do || byaṅ chub sems dpa’ gaṅ dag las daṅ po pa de dag ni seṅ ge’i khri de dag la ’dug ma nus so || de nas li tsa ba’i dri ma med par grags pas ji ltar byaṅ chub sems dpa’ de dag mṅon par śes pa lṅa ’grub par ’gyur ba de lta de lta bur byaṅ chub sems dpa’ de dag la chos bstan te | de dag gis mṅon par śes pa thob nas lus dpag tshad ’bum phrag bźi bcu rtsa gñis par mṅon par sgrub te seṅ ge’i khri da dag la ’khod do || ñan thos chen po de dag kyaṅ seṅ ge’i khri de dag la ’khod ma nus te |

Then, those bodhisattvas who had attained the superknowledges transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But the beginner bodhisattvas were not able to transform themselves to sit upon the thrones. Then, the Licchavi Vimalakīrti taught these beginner bodhisattvas a teaching that enabled them to attain the five superknowledges, and, having attained them, they transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But still the great disciples were not able to seat themselves upon the thrones.

. . .

atha vimalakīrtir licchavir āyuṣmantaṃ śāriputram āmantrayate sma: niṣīda bhadanta śāriputro siṃhāsane |

維摩詰言唯舍利弗就師子座

爾時維摩詰語舍利弗就師子座

時無垢稱語舍利子仁者云何不昇此座

de nas li tsa ba’i dri ma med par grags pas tshe daṅ ldan pa śā ri’i bu la smras pa | btsun pa śā ri’i bu | seṅ ge’i khri la ’dug cig |

The Licchavi Vimalakīrti said to the venerable Śāriputra, "Reverend Śāriputra, take your seat upon a throne."

. .

āha: na śaknomi satpuruṣa niṣattum uccāni pragṛhitāni cemāni siṃhāsanāni |

舍利弗言族姓子此座為高廣吾不能昇

舍利弗言居士此座高廣吾不能昇

舍利子言此座高廣吾不能昇

smras pa | skyes bu dam pa seṅ ge’i khri ’di dag mtho źiṅ che bas ’dug mi nus so ||

He replied, "Good sir, the thrones are too big and too high, and I cannot sit upon them."

.

āha: tena hi bhadanta śāriputro tasyaiva bhagavato merupradīparājasya tathāgatasya namaskāraṃ kuru | tataḥ śakṣyasi niṣattum |

維摩詰言賢者為須彌燈王如來作禮然後可坐

維摩詰言唯舍利弗為須彌燈王如來作禮乃可得坐

無垢稱言唯舍利子宜應禮敬山燈王佛請加神力方可得坐

smras pa | btsun pa śā ri’i bu bcom ldan ’das de bźin gśegs pa lhun po’i sgron ma’i rgyal po de la phyag gyis śig daṅ | ’dug nus par ’gyur ro ||

Vimalakīrti said, "Reverend Śāriputra, bow down to the Tathāgata Merupradīparāja, and you will be able to take your seat."

. .

atha te mahāśrāvakās tasya bhagavato merupradīparājasya tathāgatasya namaskāraṃ kurvanti sma | te tatra paścāt teṣu siṃhāsaneṣu nyaṣīdan |

於是邊菩薩大弟子即為須彌燈王如來作禮便得坐師子座

於是新發意菩薩及大弟子即為須彌燈王如來作禮便得坐師子座

時大聲聞咸即禮敬山燈王佛請加神力便即能昇師子之座端嚴而坐

de nas ñan thos chen po de dag gis bcom ldan ’das de bźin gśegs pa lhun po’i sgron ma’i rgyal po de la phyag btsal nas gdod de dag seṅ ge’i khri la ’khod do ||

Then, the great disciples bowed down to the Tathāgata Merupradīparāja and they were seated upon the thrones.

. .

§9 athāyuṣmāñ śāriputro vimalakīrtiṃ licchavim evam āha: āścaryaṃ kulaputra yad ihaivaṃ parītte gṛha imānīyanti siṃhāsanasahasrāṇy evam uccāny evaṃ pragṛhītāni vicitrāṇi | na ca vaiśālyā mahānagaryā āvaraṇaṃ kṛtam, na jambūdvīpasya, na grāmanagaranigamajanapadarāṣṭrarājadhānīnām, na cāturmahādvīpikasya kiṃcid āvaraṇam, na devanāgayakṣagandharvāsuragaruḍakinnaramahoragāṇām āvaraṇaṃ kṛtam | tathaiva saṃdṛśyante yathā pūrvaṃ tathā paścāt |

舍利弗言未曾有也族姓子如是小室乃容受此高廣之座於維耶離城無所罣礙於佛所止及四天處無所罣礙於諸國邑天龍神宮亦無罣礙

舍利弗言居士未曾有也如是小室乃容受此高廣之座於毘耶離城無所妨礙又於閻浮提聚落城邑及四天下諸天龍王鬼神宮殿亦不迫迮

舍利子言甚奇居士如此小室乃能容受爾所百千高廣嚴淨師子之座不相妨礙廣嚴大城及贍部洲四大洲等諸世界中城邑聚落國土王都天龍藥叉阿素洛等所有宮殿亦不迫迮悉見如本前後無異

de nas tshe daṅ ldan pa śā ri’i bus li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu khyim chuṅ ṅu’i naṅ du seṅ ge’i khri ’di lta bu’i mtho źiṅ che ba sna tshogs ’di lta bu stoṅ phrag ’di snyed chud pa daṅ | ’di dag gis yaṅs pa’i groṅ khyer chen po yaṅ bsgribs par ma gyur | dzam bu’i gliṅ gi groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul ’khor daṅ | rgyal po’i ’khor daṅ | gliṅ chen po bźi la yaṅ cuṅ zad kyaṅ ma bsgribs | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ mi’am ci daṅ | lto ’phye chen po’i gnas rnams kyaṅ bsgribs par ma gyur te | sṅon ci ’dra ba phyis kyaṅ de bźin du snaṅ ba ni ṅo mtshar to ||

Then, the venerable Śāriputra said to the Licchavi Vimalakīrti, "Noble sir, it is astonishing that these thousands of thrones, so big and so high, should fit into such a small house and that the great city of Vaiśālī, the villages, cities, kingdoms, capitals of Jambudvīpa, the other three continents, the abodes of the gods, the nagas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kiṃnaras, and the mahoragas - that all of these should appear without any obstacle, just as they were before!"

. . . . .

§10 vimalakīrtir āha: asti bhadanta śāriputro tathāgatānāṃ bodhisatvānāṃ cācintyo nāma vimokṣaḥ, yatrācintyavimokṣe pratiṣṭhito bodhisatvaḥ sumeruṃ parvatarājaṃ tāvad uccaṃ tāvat pragṛhītaṃ tāvad udviddhaṃ tāvad vistīrṇaṃ sarṣapaphalakośe praveśayet | na ca sarṣapaphalakośaṃ vivardhayet | na ca sumeruṃ hāpayet | tāṃ ca kriyām ādarśayet | na cāturmahārājakāyikā devās trayastriṃśato vā jānīran kasmin vayaṃ prakṣiptāḥ | anye ca satvā ṛddhivineyā jānīyuḥ paśyeyus taṃ sumeruṃ parvatarājaṃ sarśapaphalakośapraviṣṭam | ayaṃ bhadanta śāriputro bodhisatvānām acintyasya vimokṣasya viṣayapraveśaḥ |

維摩詰言唯然舍利弗諸如來諸菩薩有八不思議門得知此門者以須彌之高廣入芥子中無所增減因現儀式使四天王與忉利天不知誰內我著此而異人者見須彌入芥子是為入不思議疆界之門也

維摩詰言唯舍利弗諸佛菩薩有解脫名不可思議若菩薩住是解脫者以須彌之高廣內芥子中無所增減須彌山王本相如故而四天王忉利諸天不覺不知己之所入唯應度者乃見須彌入芥子中是名住不思議解脫法門

無垢稱言唯舍利子諸佛如來應正等覺及不退菩薩有解脫名不可思議若住如是不可思議解脫菩薩妙高山王高廣如是能以神力內芥子中而令芥子形量不增妙高山王形量不減雖現如是神通作用而不令彼四大天王三十三天知見我等何往何入唯令所餘睹神通力調伏之者知見妙高入乎芥子如是安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界非諸聲聞獨覺所測

li tsa bī dri ma med par grags pas smras pa | btsun pa śā ri’i bu de bźin gśegs pa daṅ | byaṅ chub sems dpa’ rnams la ni rnam par thar pa bsam gyis mi khyab pa źes bya ba yod de | rnam par thar pa bsam gyis mi khyab pa de la gnas pa’i byaṅ chub sems dpa’ ni ri’i rgyal po ri rab de tsam du mtho ba | de tsam du che ba | de tsam du ’phags pa; de tsam du yaṅs pa yaṅ yuṅs ’bru’i naṅ du ’jug ste | yuṅs ’bru de yaṅ skyes pa yaṅ med | ri rab kyaṅ gaṅ ba yaṅ med la bya ba de yaṅ ston to || rgyal chen bźi’i ris kyi lha rnams daṅ | sum cu rtsa gsum pa’i lha rnams kyaṅ bdag cag gaṅ du bcug mi śes so || rdzu ’phrul gyis ’dul ba’i sems can gźan dag gis ni ri’i rgyal po ri rab de yuṅs ’bru’i naṅ du bcug par śes śiṅ mthoṅ ṅo || de ni btsun pa śā ri’i bu | byaṅ chub sems dpa’ rnams kyi rnam par thar pa bsam gyis mi khyab pa’i yul la ’jug pa’o ||

The Licchavi Vimalakīrti replied, "Reverend Śāriputra, for the Tathāgatas and the bodhisattvas, there is a liberation called ’Inconceivable.’ The bodhisattva who lives in the inconceivable liberation can put the king of mountains, Sumeru, which is so high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and without shrinking Mount Sumeru. And the deities of the assembly of the four Mahārājas and of the Trayastriṃśā heavens do not even know where they are. Only those beings who are destined to be disciplined by miracles see and understand the putting of the king of mountains, Sumeru, into the mustard seed. That, reverend Śāriputra, is an entrance to the domain of the inconceivable liberation of the bodhisattvas.

. . . . . . . .

§11 punar aparaṃ bhadanta śāriputro acintyavimokṣapratiṣṭhito bodhisatvo yaś caturṣu mahāsamudreṣv apskandhas tam ekasmin romakūpe prakṣipet | na ca matsyakacchapaśiśumāramaṇḍūkānām anyeṣāṃ vaudakānāṃ prāṇināṃ pīḍā bhavet | na ca nāgayakṣagandharvāsurāṇām evaṃ bhavet kasmin vayaṃ prakṣiptāḥ | sā ca kriyā prajñāyeta | na ca kaścit satvo vihiṃsito viheṭhito vā bhavet |

又舍利弗立不思議門菩薩者以四大海水入一毛孔不嬈魚鱉黿鼉水性之屬不使龍鬼神阿須倫迦留羅知我何入因喻儀式其於眾生無所嬈害

又以四大海水入一毛孔不嬈魚鱉黿鼉水性之屬而彼大海本相如故諸龍鬼神阿修羅等不覺不知己之所入於此眾生亦無所嬈

又舍利子若住如是不可思議解脫菩薩四大海水深廣如是能以神力內一毛孔而令毛孔形量不增四大海水形量不減雖現如是神通作用 (而不令彼諸龍藥叉阿素洛等知見我等何往何入 )亦不令彼魚鱉黿鼉及餘種種水族生類諸龍神等一切有情憂怖惱害而不令彼諸龍藥叉阿素洛等知見我等何往何入 (亦不令彼魚鱉黿鼉及餘種種水族生類諸龍神等一切有情憂怖惱害 ) 唯令所餘睹神通力調伏之者知見如是四大海水入於毛孔如是安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界非諸聲聞獨覺所測

btsun pa śā ri’i bu gźan yaṅ rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ rgya mtsho chen po bźi’i chu’i phuṅ po rnams spu’i khuṅ bu gcig tu blugs te | nya daṅ | rus sbal daṅ | chu srin byis pa gsod daṅ | sbal pa daṅ | chu las skyes pa’i srog chags gźan dag la yaṅ gnod par gyur pa med | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin rnams kyaṅ ’di sñam du bdag cag gar btsud sñam yaṅ mi sems la | bya ba de yaṅ snaṅ źiṅ sems can de dag la gnod ciṅ ’khrug par gyur pa yaṅ med do ||

"Furthermore, reverend Śāriputra, the bodhisattva who lives in the inconceivable liberation can pour into a single pore of his skin all the waters of the four great oceans, without injuring the water-animals such as fish, tortoises, crocodiles, frogs, and other creatures, and without the nagas, yakṣas, gandharvas, and asuras even being aware of where they are. And the whole operation is visible without any injury or disturbance to any of those living beings.

. . . . . .

§12 imaṃ ca trisāhasramahāsāhasraṃ lokadhātuṃ bhārgavacakram iva parigṛhya dakṣiṇe pāṇāv avabhrāmya gaṅgānadīvālikāsamān lokadhātūn kṣipet | na ca satvā jānīran kasmin vayaṃ nītāḥ, kuto vāgatā iti | punar api cānāyya yathāsthānaṃ sthāpayet | na ca gamanāgamanaṃ saṃjānīran | sā ca kriyā saṃdṛśyeta |

又舍利弗於是三千世界如佛所斷以右掌排置恒沙佛國而人不知誰安我往又引還復故處都不使人有往來想因而現儀

又舍利弗住不可思議解脫菩薩斷取三千大千世界如陶家輪著右掌中擲過恒河沙世界之外其中眾生不覺不知己之所往又復還置本處都不使人有往來想而此世界本相如故

又舍利子若住如是不可思議解脫菩薩如是三千大千世界形量廣大能以神力方便斷取置右掌中如陶家輪速疾旋轉擲置他方殑伽沙等世界之外 (又復持來還置本處而令世界無所增減雖現如是神通作用 )而不令彼居住有情知見我等何去何還又復持來還置本處 (而令世界無所增減雖現如是神通作用而不令彼居住有情知見我等何去何還 ) 都不令其生往來想亦無惱害唯令所餘睹神通力調伏之者知見世界有去有來如是安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界非諸聲聞獨覺所測

stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di yaṅ rdza ma khan gyi ’khor lo bźin lag pa g.yas pas blaṅs te bskor nas ’jig rten gyi khams gaṅ gā’i kluṅ gi bye ma snyed du ’phaṅs kyaṅ sems can rnams bdag cag gaṅ du phyuṅ | gaṅ nas ’oṅs mi śes so || slar yaṅ blaṅs nas gnas bźin du bźag kyaṅ ’oṅ ba daṅ | ’gro bar mi śes mod kyi bya ba de yaṅ kun tu snaṅ ṅo ||

"Such a bodhisattva can pick up with his right hand this billion-world-galactic universe as if it were a potter’s wheel and, spinning it round, throw it beyond universes as numerous as the sands of the Ganges, without the living beings therein knowing their motion or its origin, and he can catch it and put it back in its place, without the living beings suspecting their coming and going; and yet the whole operation is visible.

. . . . . .

§13 punar aparaṃ bhadanta śāriputro santi satvā apramāṇasaṃsāravainayikāḥ | santi saṃkṣiptasaṃsāravainayikāḥ | tatrācintyavimokṣapratiṣṭhito bodhisatvo ’pramāṇasaṃsāravainayikānāṃ satvānāṃ vainayikavaśam upādāya saptarātraṃ kalpam atikrāntam ādarśayet | saṃkṣiptasaṃsāravainayikānāṃ satvānāṃ vainayikavaśam upādāya kalpaṃ saptarātram atikrāntam ādarśayet | tatrāpramāṇasaṃsāravineyāḥ satvāḥ saptarātraṃ kalpam atikrāntaṃ saṃjānīran | saṃkṣiptasaṃsāravineyāḥ satvāḥ kalpaṃ saptarātram atikrāntaṃ saṃjānīran |

又舍利弗有無量人生死奉律立不思議門菩薩者為奉律人現七夜為劫壽人信知謂劫過不知是七夜也

又舍利弗或有眾生樂久住世而可度者菩薩即延七日以為一劫令彼眾生謂之一劫或有眾生不樂久住而可度者菩薩即促一劫以為七日令彼眾生謂之七日

又舍利子若住如是不可思議解脫菩薩或諸有情宜見生死多時相續而令調伏或諸有情宜見生死少時相續而令調伏能以神力隨彼所宜或延七日以為一劫令彼有情謂經一劫或促一劫以為七日令彼有情謂經七日各隨所見而令調伏雖現如是神通作用而不令彼所化有情覺知如是時分延促唯令所餘睹神通力調伏之者覺知延促如是安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界非諸聲聞獨覺所測

btsun pa śā ri’i bu gźan yaṅ | ’khor ba tshad med pas ’dul ba’i sems can dag kyaṅ yod | ’khor ba bstuṅ bas ’dul ba dag kyaṅ yod de | de la rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ ni ’khor ba tshad med pas ’dul ba’i sems can rnams ’dul ba’i dbaṅ gi phyir źag bdun yaṅ bskal pa ’das par ston te | ’khor ba bstuṅ bas ’dul ba’i sems can rnams la ni bskal pa yaṅ źag || bdun gyis ’das par ston to || de la ’khor ba tshad med pas ’dul pa’i sems can rnams ni źag bdun la yaṅ bskal pa ’das pa sñam du śes so || gaṅ ’khor ba bstuṅ bas ’dul ba’i sems can de dag ni bskal pa yaṅ źag bdun gyis ’das par śes so ||

"Furthermore, reverend Śāriputra, there are beings who become disciplined after an immense period of evolution, and there are also those who are disciplined after a short period of evolution. The bodhisattva who lives in the inconceivable liberation, for the sake of disciplining those living beings who are disciplined through immeasurable periods of evolution, can make the passing of a week seem like the passing of an aeon, and he can make the passing of an aeon seem like the passing of a week for those who are disciplined through a short period of evolution. The living beings who are disciplined through an immeasurable period of evolution actually perceive a week to be the passing of an aeon, and those disciplined by a short period of evolution actually perceive an aeon to be the passing of a week. "

. . . . .

§14 iti hy acintyavimokṣapratiṣṭhito bodhisatvaḥ sarvabuddhakṣetraguṇavyūhān ekasmin buddhakṣetre saṃdarśayati | sarvasatvān api dakṣiṇe karatale pratiṣṭhāpya cittajāyikayarddhyā kramet | sarvabuddhakṣetreṣu ca saṃdarśanaṃ dadyāt | na caikato ’pi kṣetrāc calet | yāvatyaś ca daśasu dikṣu buddhānāṃ bhagavatāṃ pūjā vartante, tāḥ sarvā ekaromakūpa ādarśayet | yāvantaś ca daśasu dikṣu candrasūryās tārārūpāni ca, tāny api sarvāṇy ekaromakūpa ādarśayet | yāvatyaś ca daśasu dikṣu vātamaṇḍalyaḥ pravānti, tā api sarvā mukhadvāre praveśayet | na cāsya kāyo vikīryeta | na ca tatra buddhakṣetre tṛṇavanaspatayo nameyuḥ |

又舍利弗立不思議門菩薩者現諸剎好以為一剎立一切人置其右掌順化其意與遊諸剎令如日現不震一國從是禮事十方諸佛又令一切人從一毛孔見十方諸日月星像十方陰冥皆隨入門既無所害

又舍利弗住不可思議解脫菩薩以一切佛土嚴飾之事集在一國示於眾生又菩薩以一佛土眾生置之右掌飛到十方遍示一切而不動本處又舍利弗十方眾生供養諸佛之具菩薩於一毛孔皆令得見又十方國土所有日月星宿於一毛孔普使見之又舍利弗十方世界所有諸風菩薩悉能吸著口中而身無損外諸樹木亦不摧折

又舍利子若住如是不可思議解脫菩薩能以神力集一切佛功德莊嚴清淨世界置一佛土示諸有情又以神力取一佛土一切有情置之右掌乘意勢通遍到十方普示一切諸佛國土雖到十方一切佛土住一佛國而不移轉又以神力從一毛孔現出一切上妙供具遍歷十方一切世界供養諸佛菩薩聲聞又以神力於一毛孔普現十方一切世界所有日月星辰色像又以神力乃至十方一切世界大風輪等吸置口中而身無損一切世界草木叢林雖遇此風竟無搖動

de ltar rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ ni saṅs rgyas kyi źiṅ thams cad kyi yon tan bkod pa rnams saṅs rgyas kyi źiṅ gcig tu ston to || sems can thams cad kyaṅ lag pa g.yas pa’i mthil du bźag ste | sems kyi mgyogs pa’i rdzu ’phrul gyis ’gro źiṅ saṅs rgyas kyi źiṅ kun tu ston kyaṅ saṅs rgyas kyi źiṅ gcig nas kyaṅ ma g.yos so || phyogs bcu’i saṅs rgyas bcom ldan ’das la mchod pa ji snyed yod pa de thams cad spu’i khuṅ bu gcig tu ston to | | phyogs bcu na zla ba daṅ | nyi ma daṅ | skar ma’i gzugs ji snyed yod pa de thams cad kyaṅ spu’i khuṅ bu gcig tu ston to || phyogs bcu na rluṅ gi dkyil ’khor ldaṅ ba ji snyed pa de thams cad kha’i naṅ du brdubs kyaṅ de’i lus źig pa yaṅ med ciṅ saṅs rgyas kyi źiṅ de dag gi rtswa daṅ | nags tshal rnams ñal ba yaṅ med do ||

Thus, a bodhisattva who lives in the inconceivable liberation can manifest all the splendors of the virtues of all the buddha-fields within a single buddha-field. Likewise, he can place all living beings in the palm of his right hand and can show them with the supernatural speed of thought all the buddha-fields without ever leaving his own buddha-field. He can display in a single pore all the offerings ever offered to all the Buddhas of the ten directions, and the orbs of all the suns, moons, and stars of the ten directions. He can inhale all the hurricanes of the cosmic wind-atmospheres of the ten directions into his mouth without harming his own body and without letting the forests and the grasses of the buddha-fields be flattened.

. . . . . . . . .

§15 yāni ca daśasu dikṣu buddhakṣetrāṇy uddahyante kalpoddāhena, tad api sarvam agniskandhaṃ svamukhe prakṣipet | yac ca tena karma kartavyaṃ bhavet, tac ca kuryāt | yac cāvastād gaṅgānadīvālikākoṭīsameṣu buddhakṣetreṣv atikramya buddhakṣetram, tad abhyutkṣipyordhvaṃ digbhāgaṃ gaṅgānadīvālikākoṭīsameṣu buddhakṣetreṣu pratiṣṭhāpayet | tadyathāpi nāma balavān puruṣaḥ sūcyagreṇa badarīpatram utkṣipet |

又使佛國所有不減一切曠然各得修行又能蹶取下方恒沙等剎舉置殊異無數佛土若接頹坎安措地

又十方世界劫盡燒時以一切火內於腹中火事如故而不為害又於下方過恒河沙等諸佛世界取一佛土舉著上方過恒河沙無數世界如持鍼鋒舉一棗葉而無所嬈

又以神力十方世界所有佛土劫盡燒時總一切火內置腹中雖此火勢熾焰不息而於其身都無損害又以神力過於下方無量俱胝殑伽沙等諸佛世界舉一佛土擲置上方過於俱胝殑伽沙等諸佛世界一佛土中如以針鋒舉小棗葉擲置餘方都無所損雖現如是神通作用而無緣者不見不知於諸有情竟無惱害唯令一切睹神通力調伏之者便見是事如是安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界非諸聲聞獨覺所測

phyogs bcu’i saṅs rgyas kyi źiṅ rnams sreg pa’i bskal pas tshig pa’i me’i phuṅ po de kun raṅ gi ltor bcug kyaṅ gaṅ des las bya ba de yaṅ byed do || ’og tu saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ gi bye ma snyed ’das pa nas saṅs rgyas kyi źiṅ de steṅ du byuṅ ste bteg nas | gyen du saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ gi bye ma snyed ’das par steṅ du ’jog ste | ’di lta ste | dper na | skyes bu mthu chen po źig gis khab kyi rtse mos rgya śug gi lo ma la btsugs te bteg pa bźin no ||

He can take all the masses of fire of all the supernovas that ultimately consume all the universes of all the buddha-fields into his stomach without interfering with their functions. Having crossed buddha-fields as numerous as the sands of the Ganges downward, and having taken up a buddha-field, he can rise up through buddha-fields as numerous as the sands of the Ganges and place it on high, just as a strong man may pick up a jujube leaf on the point of a needle.

. . . . . . .

§16 evam aciṃtyavimokṣapratiṣṭhito bodhisatvaḥ sarvasatvāni cakravartyādirūpāṇy adhitiṣṭhet |

又立不思議門菩薩者 (為一切人故如佛像色貌立以立之如緣一覺像色貌立以立之如弟子像色貌立以立之或如釋如梵)如轉輪王像色貌立以立之 (又立不思議門菩薩者為一切人故 )如佛像色貌立以立之如緣一覺像色貌立以立之如弟子像色貌立以立之或如釋如梵(如轉輪王像色貌立以立之 )

又舍利弗住不可思議解脫菩薩能以神通(現作佛身或現辟支佛身或現聲聞身或現帝釋身或現梵王身或現世主身 )或現轉輪王身 (又舍利弗住不可思議解脫菩薩能以神通)現作佛身或現辟支佛身或現聲聞身或現帝釋身或現梵王身或現世主身 (或現轉輪王身 )

又舍利子若住如是不可思議解脫菩薩能以神力現作(佛身種種色像或現獨覺及諸聲聞種種色像或現菩薩種種色像諸相隨好具足莊嚴或復現作梵王帝釋四大天王)轉輪王等一切有情種種色像 (又舍利子若住如是不可思議解脫菩薩能以神力現作)佛身種種色像或現獨覺及諸聲聞種種色像或現菩薩種種色像諸相隨好具足莊嚴或復現作梵王帝釋四大天王(轉輪王等一切有情種種色像 ) 或以神力變諸有情令作佛身及諸菩薩聲聞獨覺釋梵護世轉輪王等種種色像

de ltar rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ sems can thams cad ’khor los bsgyur ba’i gzugs su byin gyis rlob bo || de bźin du ’jig rten skyoṅ ba’i gzugs su byin gyis rlob bo || brgya byin gyi gzugs su byin gyis rlob bo || tshaṅs pa’i gzugs su byin gyis rlob bo || ñan thos kyi gzugs su byin gyis rlob bo || raṅ saṅs rgyas kyi gzugs su byin gyis rlob bo | |byaṅ chub sems dpa’i gzugs su byin gyis rlob bo || sems can thams cad saṅs rgyas kyi gzugs su byin gyis rlob bo ||

"Thus, a bodhisattva who lives in the inconceivable liberation can magically transform any kind of living being into a universal monarch, a Lokapāla, a Sakra, a Brahmā, a disciple, a solitary sage, a bodhisattva, and even into a Buddha.

. . .

§17 yāvantaś ca daśasu dikṣu śabdāvabhāsāḥ śabdaprajñāptayaḥ, tāḥ sarvā hīnamadhyaviśiṣṭānāṃ satvānāṃ sarvabuddhaghoṣarutaracitāny adhitiṣṭhan, tataś ca rutaghoṣād anityaduḥkhaśūnyānātmaśabdarutāni niścārayet | yāvadbhiś cākāranirdeśair daśasu dikṣu buddhā bhagavanto dharmaṃ deśayanti, tāṃs tato rutanirghoṣān niścārayet |

隨十方語言音聲上中下之所願一切以佛柔軟音響而誘立之為出佛語無常苦空非身之聲以如事說諸佛法言出是輩聲

又十方世界所有眾聲上中下音皆能變之令作佛聲演出無常苦空無我之音及十方諸佛所說種種之法皆於其中普令得聞

或以神力轉變十方一切有情上中下品音聲差別皆作佛聲第一微妙從此佛聲演出無常苦空無我究竟涅槃寂靜義等言詞差別乃至一切諸佛菩薩聲聞獨覺說法音聲皆於中出乃至十方諸佛說法所有一切名句文身音聲差別皆從如是佛聲中出普令一切有情得聞隨乘差別悉皆調伏或以神力普於十方隨諸有情言音差別如其所應出種種聲演說妙法令諸有情各得利益

phyogs bcu na sems can rab ’briṅ tha ma thams cad kyi sgrar grags pa daṅ | sgrar btags pa gaṅ ji snyed pa de dag thams cad saṅs rgyas kyi gsuṅ dbyaṅs daṅ | saṅs rgyas kyi sgra daṅ chos kyi sgra daṅ | dge ’dun gyi sgrar byin gyis rlob ste | sgra dbyaṅs de las kyaṅ mi rtag pa daṅ | sdug bsṅal ba daṅ | stoṅ ba daṅ | bdag med pa’i sgra dbyaṅs ’byuṅ bar byed de | phyogs bcu’i saṅs rgyas bcom ldan ’das rnam pa ji snyed du bstan pas chos ston pa de dag thams cad sgra daṅ | dbyaṅs de dag las ’byuṅ bar byed do | |

The bodhisattva can transform miraculously all the cries and noises, superior, mediocre, and inferior, of all living beings of the ten directions, into the voice of the Buddha, with the words of the Buddha, the Dharma, and the Sangha, having them proclaim, ’Impermanent! Miserable! Empty! Selfless!’ And he can cause them to recite the words and sounds of all the teachings taught by all the Buddhas of the ten directions.

. . . . . .

§18 ayaṃ bhadanta śāriputro acintyavimokṣapratiṣṭhitānāṃ bodhisatvānāṃ yatkiṃcinmātro viṣayāvatāranirdeśaḥ | api tu kalpam ahaṃ bhadanta śāriputro kalpāvaśesaṃ vācintyavimokṣapratiṣṭhitānāṃ bodhisatvānāṃ viṣayānāṃ viṣayāvatāranirdeśaṃ nirdiśeyam, ato vottari |

舍利弗我今略說菩薩不可思議解脫之力若廣說者窮劫不盡

唯舍利子我今略說安住如是不可思議解脫菩薩方便善巧智力所入不可思議解脫境界若我廣說或經一劫或一劫餘或復過此智慧辯才終不可盡如我智慧辯才無盡安住如是不可思議解脫菩薩方便善巧智力所入不可思議解脫境界亦不可盡以無量故

btsun pa śā ri’i bu | ’di ni rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ rnams kyi yul la ’jug pa cuṅ zad tsam źig bstan par zad de | btsun pa śā ri’i bu | rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ rnams kyi yul la ’jug pa bstan pa ni bskal pa las lhag pa yam | de las ’das pa yaṅ kho bos bśad do ||

"Reverend Śāriputra, I have shown you only a small part of the entrance into the domain of the bodhisattva who lives in the inconceivable liberation. Reverend Śāriputra, to explain to you the teaching of the full entrance into the domain of the bodhisattva who lives in the inconceivable liberation would require more than an aeon, and even more than that."

. . .

§19 atha khalu sthaviro mahākāśyapa imaṃ bodhisatvānām acintyavimokṣaṃ śrutvāścaryaprāptaḥ sthaviraṃ śāriputram etad avocat: tadyathāpi nāma āyuṣmañ śāriputra jātyandhasya puruṣasya purastāt kaścid eva sarvarūpagatāny upadarśayet | na ca tatra sa jātyandha ekarūpam api paśyet | evam eva āyuṣmañ śāriputra ihācintyavimokṣe nirdiśyamāne sarvaśrāvakapratyekabuddhā iha jātyandhā iva cakṣurvihīnā ekasminn apy acintyakāraṇe na pratyakṣāḥ | ko nāma vidvān imam acintyaṃ vimokṣaṃ śrutvānuttarāyāṃ samyakṣaṃbodhau cittaṃ notpādayet | tat kiṃ nu bhūyaḥ kariṣyāmo ’tyantopahatendriyā dagdhavinaṣṭānīva bījāny abhājanībhūtā ihamahāyāne | sarvaśrāvakapratyekabuddhair imaṃ dharmanirdeśaṃ śrutvā rudadbhis trisāhasramahāsāhasro lokadhātur vijñāpayitavyaḥ | sarvabodhisatvaiś ca pramuditair imam acintyavimokṣaṃ śrutvā mūrdhnā saṃpratyetavyaḥ, adhimuktibalaṃ ca saṃjanayitavyam | yasyaiṣācintyavimokṣādhimuktiḥ sarvamārās tasya kiṃ kariṣyanti | imaṃ nirdeśaṃ nirdiśataḥ sthavirasya mahākāśyapasya dvātriṃśatā devaputrasahasrair anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni |

於是耆年大迦葉聞說菩薩不思議門謂舍利弗言譬如賢者於凡人前現眾名香非彼所見則不能知為若此也今諸弟子聞是語者可一時見不思議作其誰聞此不思議門不發無上正真道者於此賢者吾等何為永絕其根於此大乘已如敗種一切弟子聞是說者當以悲泣曉喻一切三千世界其諸菩薩可悅預喜如是說當頂受若曉了不思議門者一切魔眾無如之何大迦葉說是語時三萬二千天人皆發無上正真道意

是時大迦葉聞說菩薩不可思議解脫法門歎未曾有謂舍利弗譬如有人於盲者前現眾色像非彼所見一切聲聞聞是不可思議解脫法門不能解了為若此也智者聞是其誰不發阿耨多羅三藐三菩提心我等何為永絕其根於此大乘已如敗種一切聲聞聞是不可思議解脫法門皆應號泣聲震三千大千世界一切菩薩應大欣慶頂受此法若有菩薩信解不可思議解脫法門者一切魔眾無如之何大迦葉說是語時三萬二千天子皆發阿耨多羅三藐三菩提心

爾時尊者大迦葉波聞說安住不可思議解脫菩薩不可思議解脫神力歎未曾有便語尊者舍利子言譬如有人對生盲者雖現種種差別色像而彼盲者都不能見如是一切聲聞獨覺皆若生盲無殊勝眼聞說安住不可思議解脫菩薩所現難思解脫神力乃至一事亦不能了誰有智者男子女人聞說如是不可思議解脫神力不發無上正等覺心我等今者於此大乘如燋敗種永絕其根復何所作我等一切聲聞獨覺聞說如是不思議解脫神力皆應號泣聲震三千大千世界一切菩薩聞說如是不可思議解脫神力皆應欣慶頂戴受持如王太子受灌頂位生長堅固信解勢力若有菩薩聞說如是不可思議解脫神力堅固信解一切魔王及諸魔眾於此菩薩無所能為當於尊者大迦葉波說是語時眾中三萬二千天子皆發無上正等覺心

de nas gnas brtan ’od sruṅ chen pos byaṅ chub sems dpa’i rnam par thar pa bsam gyis mi khyab pa bstan pa ’di thos nas ṅo mtshar du gyur te | gnas brtan śā ri’i bu la ’di skad ces smras so || tshe daṅ ldan pa śā ri’i bu ’di lta ste dper na mi dmus loṅ gi mdun du la las gzugs su gyur pa thams cad bstan kyaṅ dmus loṅ ṅes gzugs gcig kyaṅ mi mthoṅ ba de bźin du | tshe daṅ ldan pa śā ri’i bu rnam par thar pa bsam gyis mi khyab pa’i sgo ’di bstan pa’i tshe ñan thos daṅ | raṅ saṅs rgyas thams cad dmus loṅ daṅ ’dra bar mig med de | bsam gyis mi khyab pa’i rgyu gcig tsam yaṅ mṅon du ma gyur na | rnam par thar pa bsam gyis mi khyab pa ’di thos nas mkhas pa su źig bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems mi skyed | dbaṅ po śin tu ñams pa | sa bon tshig pa daṅ | rul ba ltar theg pa chen po ’di la snod du ma gyur na da ji ltar bya | ñan thos daṅ raṅ saṅs rgyas thams cad kyis chos bstan pa ’di thos nas cho ṅes btab ste | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams su go bar byas so | | byaṅ chub sems dpa’ thams cad kyis ni rnam par thar pa bsam gyis mi khyab pa ’di thos na rgyal bu gźon nus cod pan blaṅ ba bźin du rab tu dga’ bas spyi bor blaṅ źiṅ ’di la mos pa’i stobs śin tu bskyed par bya’o || gaṅ rnam par thar pa bsam gyis mi khyab pa ’di la mos pa de la bdud thams cad kyaṅ ci źig byed par ’gyur | gnas brtan ’od sruṅ chen pos bstan pa ’di bśad pa na lha’i bu sum khri ñis stoṅ gis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||

Then, the patriarch Mahākāśyapa, having heard this teaching of the inconceivable liberation of the bodhisattvas, was amazed, and he said to the venerable Śāriputra, "Venerable Śāriputra, if one were to show a variety of things to a person blind from birth, he would not be able to see a single thing. Likewise, venerable Śāriputra, when this door of the inconceivable liberation is taught, all the disciples and solitary sages are sightless, like the man blind from birth, and cannot comprehend even a single cause of the inconceivable liberation. Who is there among the wise who, hearing about this inconceivable liberation, does not conceive the spirit of unexcelled, perfect enlightenment? As for us, whose faculties are deteriorated, like a burned and rotten seed, what else can we do if we do not become receptive to this great vehicle? We, all the disciples and solitary sages, upon hearing this teaching of the Dharma, should utter a cry of regret that would shake this billion-world-galactic universe! And as for the bodhisattvas, when they hear of this inconceivable liberation they should be as joyful as a young crown prince when he takes the diadem and is anointed, and they should increase to the utmost their devotion to this inconceivable liberation. Indeed, what could the entire host of Māras ever do to one who is devoted to this inconceivable liberation?" When the patriarch Mahākāśyapa had uttered this discourse, thirty-two thousand gods conceived the spirit of unexcelled, perfect enlightenment.

. . . . . . . . . .

§20 atha vimalakīrtir licchaviḥ sthaviraṃ mahākāśyapam evam āha: yāvanto bhadanta mahākāśyapa daśasu dikṣv aprameyeṣu lokadhātuṣu mārā māratvaṃ kārayanti, sarve te yadbhūyasācintyavimokṣapratiṣṭhitā bodhisatvā upāyakauśalyena satvaparipācanāya māratvaṃ kārayanti | yāvadbhir bhadanta mahākāśyapa daśasu dikṣv aprameyeṣu lokadhātuṣu bodhisatvā yācanakair yācyante hastapādān vā karṇanāsaṃ vā śoṇitaṃ snāyuṃ vāsthimajjānaṃ vā netrāṇi vottamāṅgāni śirāṃsi vāṅgapratyaṅgāni vā rājyarāṣṭrajanapadān vā bhāryāputraduhitṛ vā dāsadāsīr vā hayagajarathavāhanāni vā suvarṇamaṇimuktāvaiḍūryaśaṅkhaśilāpravāḍamaṇiratnajātaṃ vānnapānāni rasān vā, vastrāṇi cotpīḍya yācyante, sarve te yācanakā yadbhūyasācintyavimokṣapratiṣṭhitā bodhisatvā upāyakauśalyenemāṃ dṛḍhādhyāśayatāṃ darśayanti | tat kasmād dhetoḥ | ugratapaso hi bhadanta mahākāśyapa bodhisatvās ta evaṃ darśayanti | nāsti hi prākṛtajanasyāsthānānavakāśakṛtasya bodhisatvam utpīḍayitum | tadyathāpi nāma bhadanta mahākāśyapa na śaktir asti khadyotakasya sūryamaṇḍalaprabhām abhibhavitum | evam eva bhadanta mahākāśyapa na śaktir asti prākṛtasya janasya bodhisatvenānavakāśakṛtasyopasaṃkramituṃ yācituṃ vā |

維摩詰報大迦葉言唯然賢者十方無量無央數魔魔怪賢者悉行恐怖立不思議門菩薩者常解度人魔之所為十方無量或從菩薩求索手足耳鼻頭眼髓腦血肉肌體妻子男女眷屬及求國城墟聚財穀金銀明月珠玉珊瑚珍寶衣裘飲食一切所有皆從求索立不思議門菩薩者能以善權為諸菩薩方便示現堅固其性所以者何菩薩者當上及不可使凡民逼迫之也

爾時維摩詰語大迦葉仁者十方無量阿僧祇世界中作魔王者多是住不可思議解脫菩薩以方便力教化眾生現作魔王又迦葉十方無量菩薩或有人從乞手足耳鼻頭目髓腦血肉皮骨聚落城邑妻子奴婢象馬車乘金銀琉璃車磲馬瑙珊瑚琥珀真珠珂貝衣裘飲食如此乞者多是住不可思議解脫菩薩以方便力而往試之令其堅固所以者何住不可思議解脫菩薩有威德力故現行逼迫示諸眾生如是難事凡夫下劣無有力勢不能如是逼迫菩薩

時無垢稱即語尊者迦葉波言十方無量無數世界作魔王者多是安住不可思議解脫菩薩方便善巧現作魔王為欲成熟諸有情故大迦葉波十方無量無數世界一切菩薩諸有來求手足耳鼻頭目髓腦血肉筋骨一切支體妻妾男女奴婢親屬村城聚落國邑王都四大洲等種種王位財穀珍寶金銀真珠珊瑚螺貝吠琉璃等諸莊嚴具房舍床座衣服飲食湯藥資產象馬輦輿大小諸船器仗軍眾如是一切逼迫菩薩而求乞者多是安住不可思議解脫菩薩以巧方便現為斯事試驗菩薩令其了知意樂堅固所以者何增上勇猛諸大菩薩為欲饒益諸有情故示現如是難為大事凡夫下劣無復勢力不能如是逼迫菩薩為此乞求大迦葉波譬如螢火終無威力映蔽日輪如是凡夫及下劣位無復勢力逼迫菩薩為此乞求

de nas li tsa bī dri ma med par grags pas gnas brtan ’od sruṅ chen po la ’di skad ces smras so || btsun pa ’od sruṅ chen po phyogs bcu’i ’jig rten gyi khams dpag tu med pa dag na bdud ji snyed bdud byed pa de dag thams cad kyaṅ rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ rnams thabs la mkhas pas sems can yoṅs su smin par bya ba’i phyir bdud byed do | | btsun pa ’od sruṅ chen po phyogs bcu’i ’jig rten gyi khams dpag tu med pa dag na byaṅ chub sems dpa’ la sloṅ ba gaṅ dag gis lag pa yam | rkaṅ pa yam | rna ba yam | sna yam | khrag gam | rgyus pa yam | rus pa yam | rkaṅ pa yam | mig gam | ro stod dam | mgo ’am | yan lag daṅ | nyiṅ lag gam | rgyal po’i srid dam | yul ’khor ram | ljoṅs sam | chuṅ ma daṅ | bu pho daṅ | bu mo daṅ | bran pho daṅ | bran mo daṅ | rta daṅ | glaṅ po che daṅ | śiṅ rta daṅ | bźon pa daṅ | gser daṅ | dṅul daṅ | nor bu daṅ | mu tig daṅ | duṅ daṅ | man śel daṅ | byu ru daṅ | bai dū rya daṅ | nor bu rin po che rnams kyaṅ ruṅ | bza’ ba daṅ | btuṅ ba daṅ | bro ba rnams sam | gos rnams kyaṅ ruṅ | ñam ṅa bar byas te sloṅ ba de dag thams cad kyaṅ phal cher rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ rnams te | thabs la mkhas pas lhag pa’i bsam pa brtan pa ’di ston to || de ci’i phyir źe na | btsun pa ’od sruṅ chen po | byaṅ chub sems dpa’ rnams ni dka’ thub drag pas na de lta bur ston te | go skabs ma phye bar byaṅ chub sems dpa’ la ñam ṅa bar byed pa’i mthu skye bo phal la med do || go skabs ma phye bar gsad pa’am bslaṅ bar yaṅ mi nus so || btsun pa ’od sruṅ ’di lta ste | dper na srin bu me khyer gyis ñyi ma’i dkyil ’khor gyi ’od zil gyis mnan par mi nus pa de bźin du btsun pa ’od sruṅ go skabs ma phye bar byaṅ chub sems dpa’i thad du ’gro ba’am bslaṅ bar mi nus so ||

Then the Licchavi Vimalakīrti said to the patriarch Mahākāśyapa, "Reverend Mahākāśyapa, the Māras who play the devil in the innumerable universes of the ten directions are all bodhisattvas dwelling in the inconceivable liberation, who are playing the devil in order to develop living beings through their skill in liberative technique. Reverend Mahākāśyapa, all the miserable beggars who come to the bodhisattvas of the innumerable universes of the ten directions to ask for a hand, a foot, an ear, a nose, some blood, muscles, bones, marrow, an eye, a torso, a head, a limb, a member, a throne, a kingdom, a country, a wife, a son, a daughter, a slave, a slave-girl, a horse, an elephant, a chariot, a cart, gold, silver, jewels, pearls, conches, crystal, coral, beryl, treasures, food, drink, elixirs, and clothes - these demanding beggars are usually bodhisattvas living in the inconceivable liberation who, through their skill in liberative technique, wish to test and thus demonstrate the firmness of the high resolve of the bodhisattvas. Why? Reverend Mahākāśyapa, the bodhisattvas demonstrate that firmness by means of terrible austerities. Ordinary persons have no power to be thus demanding of bodhisattvas, unless they are granted the opportunity. They are not capable of killing and depriving in that manner without being freely given the chance. "Reverend Mahākāśyapa, just as a glowworm cannot eclipse the light of the sun, so reverend Mahākāśyapa, it is not possible without special allowance that an ordinary person can thus attack and deprive a bodhisattva.

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

tadyathā bhadanta mahākāśyapa yo hastināgasya prahāro na sa śakyo gardabhena soḍhum | evam eva bhadanta mahākāśyapa na śakyam abodhisatvena bodhisatvasyotpīḍanaṃ soḍhum | bodhisatva eva bodhisatvotpīḍāṃ sahate | ayaṃ bhadanta mahākāśyapa acintyavimokṣapratiṣṭhitānāṃ bodhisatvānām upāyajñānabalapraveśaḥ

譬如迦葉龍象蹴踏非驢所堪為若此也其餘菩薩莫能為菩薩忍逼猶如此立不思議門菩薩入權慧力者也

譬如龍象蹴踏非驢所堪是名住不可思議解脫菩薩智慧方便之門

大迦葉波譬如龍象現威鬥戰非驢所堪唯有龍象能與龍象為斯戰諍如是凡夫及下劣位無有勢力逼迫菩薩唯有菩薩能與菩薩共相逼迫是名安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界

btsun pa ’od sruṅ chen po ’di lta ste | dper na bal glaṅ glaṅ po che la brdeg pa ni boṅ bus bzod par mi nus te | de bźin du btsun pa ’od sruṅ chen po byaṅ chub sems dpa’ ma yin pas byaṅ chub sems dpa’ la ñam ṅa bar byed mi nus kyi byaṅ chub sems dpa’ ñid byaṅ chub sems dpa’ la ñam ṅa bar byed de | byaṅ chub sems dpa’ ñam ṅa bar byas pa byaṅ chub sems dpas bzod do || btsun pa ’od sruṅ chen po | de ni rnam par thar pa bsam gyis mi khyab pa la gnas pa’i byaṅ chub sems dpa’ rnams kyi thabs śes pa’i stobs la ’jug pa’o ||

Reverend Mahākāśyapa, just as a donkey could not muster an attack on a wild elephant, even so, reverend Mahākāśyapa, one who is not himself a bodhisattva cannot harass another bodhisattva, and only a bodhisattva can tolerate the harassment of another bodhisattva. Reverend Mahākāśyapa, such is the introduction to the power of the knowledge of liberative technique of the bodhisattvas who live in the inconceivable liberation."

. . . .

acintyavimokṣasaṃdarśanaparivartaḥ pañcamaḥ

維摩詰經卷上維摩詰經卷下

說此法時八千菩薩得入菩薩方便善巧智力所入不可思議解脫境界說無垢稱經卷第四

rnam par thar pa bsam gyis mi khyab pa bstan pa’i le’u ste lṅa pa’o | | | |

. . . .

觀人物品第七

維摩詰所說經觀眾生品第七

觀有情品第七

7. The Goddess

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§1 atha khalu mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim etad avocat: kathaṃ satpuruṣa bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ māyākāro māyākāranirmitaṃ puruṣam avekṣeta, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ |

於是文殊師利問維摩詰言菩薩何以觀察人物答曰譬如幻者見幻事相菩薩觀人物為若此

爾時文殊師利問維摩詰言菩薩云何觀於眾生維摩詰言譬如幻師見所幻人菩薩觀眾生為若此

時妙吉祥問無垢稱云何菩薩觀諸有情無垢稱言譬如幻師觀所幻事如是菩薩應正觀察一切有情

de nas ’jam dpal gźon nur gyur pas li tsa bī dri ma med par grags pa la ’di skad ces smras so || skyes bu dam pa byaṅ chub sems dpas sems can thams cad la ji ltar blta bar bya | (smras pa | ’jam dpal ’di lta ste | dper na skyes bu mkhas pa chu zla la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || )’jam dpal ’di lta ste | dper na sgyu ma mkhan dag sgyu ma mkhan gyis sprul pa’i mi la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o ||

Thereupon, Mañjuśrī, the crown prince, addressed the Licchavi Vimalakīrti: "Good sir, how should a bodhisattva regard all living beings?" Vimalakīrti replied, "Mañjuśrī, a bodhisattva should regard all livings beings (as a wise man regards the reflection of the moon in water or) as magicians regard men created by magic.

. . .

āha: tadyathāpi nāma mañjuśrīḥ vijñapuruṣa udakacandram avekṣeta, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathāpi nāma mañjuśrīḥ ādarśamaṇḍale mukhamaṇḍalam ālokayet, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ marīcikāyām udakam, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ māyākāro māyākāranirmitaṃ puruṣam avekṣeta, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ pratiśrutkāyā rutaghoṣaḥ, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ gagane ’bhrakūṭam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ phenapiṇḍasya pūrvāntaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ udakabudbudānām utpādavyayaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ kadalyāḥ sāradarśanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ vidyutaḥ saṃkrāntiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ pañcamo dhātuḥ | evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ saptamam āyatanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ ārūpyeṣu rūpāvabhāsaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ paritaptānāṃ bījānām aṅkurapariniṣpattiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ maṇḍūkaromapravāraḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ mṛtasya kāmakrīḍāratiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ srotaāpannasya satkāyadṛṣṭiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ sakṛdāgāminas tṛtīyo bhavaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ anāgāmino garbhāvakrāntiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ arhataḥ rāgadoṣamohāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ kṣāntipratilabdhasya bodhisatvasya mātsaryadauḥśīlyavyāpādavihiṃsācittāni, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ tathāgatasya kleśavāsanā, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ jātyandhasya puruṣasya rūpadarśanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ nirodhasamāpannasyāśvāsāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ ākāśe śakunipadam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ paṇḍakasyendriyasya prādurbhāvaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ bandhyāyāḥ putrapratilambhaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ tathāgatanirmitasyānutpannāḥ kleśāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ svapnadarśanapratibuddhasya darśanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ aparikalpayataḥ kleśāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ anupādānasyāgneḥ saṃbhavaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ parinirvṛtasya pratisaṃdhiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | evaṃ hi mañjuśrīr bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ |

譬如達士見水中月菩薩觀人物為若此譬如明鏡見其面像菩薩觀人物為若此取要言之如熱時之焰 disorder, see above 如呼聲之響如空中之霧如地水火風空如諸情同等如無像之像如真人斷三垢如溝港見自身如如來諸所有如所見諸色像如得盡定無身不身如空中之鳥無跡如蟲蚤之根自然如夢所見已寤如未生塵如真人現菩薩觀人物為若此也

如智者見水中月如鏡中見其面像如熱時焰 disorder, see above 如呼聲響如空中雲如水聚沫如水上泡如芭蕉堅如電久住如第五大如第六陰如第七情如十三入如十九界菩薩觀眾生為若此如無色界色如焦穀牙如須陀洹身見如阿那含入胎如阿羅漢三毒如得忍菩薩貪恚毀禁如佛煩惱習如盲者見色如入滅盡定出入息如空中鳥跡如石女兒如化人起煩惱如夢所見已寤 (如滅度者受身 )如無煙之火如滅度者受身 (如無煙之火 ) 菩薩觀眾生為若此

又妙吉祥如有智人觀水中月觀鏡中像觀陽焰水 disorder, see above 觀呼聲響觀虛空中雲城臺閣觀水聚沫所有前際觀水浮泡或起或滅觀芭蕉心所有堅實觀第五大觀第六蘊觀第七根觀十三處觀十九界觀無色界眾色影像觀燋敗種所出牙莖觀龜毛等所作衣服觀天沒者受欲戲樂觀預流果所起分別薩迦耶見觀一來果受第三有觀不還果入母胎藏觀阿羅漢貪瞋癡毒觀得忍菩薩慳吝犯戒恚害等心觀諸如來習氣相續觀生盲者睹見眾色觀住滅定有出入息觀虛空中所有鳥跡觀半擇迦根有勢用觀石女兒所有作業觀佛所化起諸結縛觀諸畢竟不生煩惱觀夢悟已夢中所見觀不生火有所焚燒觀阿羅漢後有相續如是菩薩應正觀察一切有情所以者何諸法本空真實無我無有情故

smras pa | ’jam dpal ’di lta ste | dper na skyes bu mkhas pa chu zla la lta ba (de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || ’jam dpal ’di lta ste | dper na sgyu ma mkhan dag sgyu ma mkhan gyis sprul pa’i mi la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o ||) (smras pa | ’jam dpal ’di lta ste | dper na skyes bu mkhas pa chu zla la lta ba) de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || (’jam dpal ’di lta ste | dper na sgyu ma mkhan dag sgyu ma mkhan gyis sprul pa’i mi la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o ||) ’jam dpal ’di lta ste | dper na me loṅ gi dkyil ’khor la bźin lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || ’jam dpal ’di lta ste | dper na smig rgyu’i chu ltar byaṅ chub sems dpas sems can thams cad la blta bar bya’o || disorder, see above ’jam dpal ’di lta ste dper na brag ca’i sgra skad lta bur byaṅ chub sems dpas sems can thams cad la blta bar bya’o | | ’jam dpal ’di lta ste dper na nam mkha’ la sprin gyi phuṅ po lta bur byaṅ chub sems dpas sems can thams cad la blta bar bya’o | | ’jam dpal ’di lta ste dper na dbu ba rdos ba’i sṅon gyi mtha’ lta bur byaṅ chub sems dpas sems can thams cad la blta bar bya’o | | ’jam dpal ’di lta ste dper na chu’i chu bur ’byuṅ ba daṅ ’jig pa ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na chu śiṅ la sñiṅ po lta ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na glog gi ’pho ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na khams lṅa po ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na skye mched bdun po ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na gzugs med pa dag la gzugs su snaṅ ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na sa bon brdos pa las myu gu ’grub pa ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na sbal pa’i spu’i gos ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na śi ba ’dod pa’i rtsed mo la dga’ ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na rgyun du źugs pa’i ’jig tshogs la lta ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na lan gcig phyir ’oṅ bas srid pa gsum po ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na phyir mi ’oṅ ba la mṅal du ’jug pa ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na dgra bcom pa la ’dod chags daṅ | źe sdaṅ daṅ | gti mug bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na bzod pa thob pa’i byaṅ chub sems dpa’ la ser sna daṅ | ’chal pa’i tshul khrims daṅ | gnod sems daṅ | rnam par ’tshe ba’i sems bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na de bźin gśegs pa la bag chags bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na mi dmus loṅ gis gzugs mthoṅ ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na ’gog pa la sñoms par źugs pa’i dbugs ’byuṅ ba daṅ | rṅub pa de bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na nam mkha’ la bya’i rjes bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na ma niṅ la pho mtshan skye ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na mo gśam gyi bu rñed pa bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na de bźin gśegs pas sprul pa’i ñon moṅs pa ma skyes pa de bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na rmi lam na snaṅ ba sad na mthoṅ ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na kun tu mi rtog pa la ñon moṅs pa bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na rgyu med pa las me ’byuṅ ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na yoṅs su mya ṅan las ’das pa’i ñid mtshams sbyar ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal de lta bur yaṅ dag pa ñid bdag med par rab tu rtogs pas byaṅ chub sems dpas sems can thams cad la so sor brtag go |

(Vimalakīrti replied, "Mañjuśrī, a bodhisattva should regard all livings beings )as a wise man regards the reflection of the moon in water (or as magicians regard men created by magic). (He should regard them as being )like a face in a mirror; He should regard them as being (like a face in a mirror; ) like the water of a mirage; disorder, see above like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathāgata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathāgata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation. "Precisely thus, Mañjuśrī, does a bodhisattva who realizes the ultimate selflessness consider all beings."

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

§2 āha: yadi kulaputraivaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ, kathaṃ punar asya mahāmaitrī bhavati sarvasatveṣu |

文殊師利曰如是觀者何以行慈

文殊師利言若菩薩作是觀者云何行慈

妙吉祥言若諸菩薩如是觀察一切有情云何於彼修於大慈

smras pa | rigs kyi bu gal te byaṅ chub sems dpas sems can thams cad la de lta bur so sor brtags na ji ltar na sems can thams cad la byams pa chen po skye bar ’gyur |

Mañjuśrī then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

. .

āha: yadā mañjuśrīḥ bodhisatva evaṃ pratyavekṣate, mayā hy eṣāṃ satvānām evaṃ dharmaparijñāyai dharmo deśayitavya iti, ato ’sya bhūtā satvatrāṇamaitrī sarvasatveṣūtpadyate ’nārambaṇatayā, upaśamamaitry anutpādanatayā, niṣparidāhamaitrī niḥkleśatayā, yathāvadmaitrī tryadhvasamatayā, avirodhamaitry aparyupasthānatayā, advayamaitry adhyātmabahirdhāsaṃsṛṣṭatayā, akopyamaitry atyantaniṣṭhatayā, dṛḍhamaitrī vajradṛḍhābhedyāśayatayā, śuddhamaitrī prakṛtiśuddhatayā, samamaitry ākāśasamatayā, arhan maitry arinirghātanatayā, bodhisatvamaitrī satvaparipākāsraṃsanatayā, tathāgatamaitrī tathatānubodhanatayā, buddhamaitrī suptasatvaprabodhanatayā, svayambhumaitrī svayamabhisaṃbodhanatayā bodhimaitri samarasatayā, asamāropamaitry anunayapratighaprahāṇatayā, mahākaruṇāmaitrī mahāyānaparidīpanatayā, aparikhedamaitrī śūñanairātmyapratyavekṣaṇatayā, dharmadānamaitry anācāryamuṣṭitayā, śīlamaitrī duḥśīlasatvāvekṣaṇatayā, kṣāntimaitry ātmapararākṣaṇyanatayā, vīryamaitrī sarvasatvabhāravahanatayā, dhyānamaitry anāsvādanatayā, prajñāmaitrī kālasaṃprāpaṇatayā, upāyamaitrī sarvatramukhoddarśanatayā, akuhanamaitry āśayapariśuddhitayā, aśāṭhyamaitry āśayatayā, adhyāśayamaitrī niraṅgaṇatayā, amāyāmaitry akṛtrimatayā, saukhyamaitrī buddhasaukhyapratiṣṭhāpanatayā | iyaṃ mañjuśrīḥ bodhisatvasya mahāmaitrī |

答曰如是觀人人物為幻知法亦然而為說法以慈修止止而慈者為無所起行不嬈慈以無瑕穢行等之慈等于三塗行無諍慈無所止處行不二慈內外無習行不怒慈為都成就行牢強慈強若金剛莫能沮壞行清白慈內性已淨行平等慈平若虛空行如來慈如本隨覺行佛之慈覺諸凡人行自然慈以自覺正行道之慈同其所味行無比慈能卻眾惡行大悲慈導以大乘行不視慈其視如空行布施慈無所遺忘行戒以慈與惡戒眼行忍以慈彼我皆護行精進慈荷負眾人行一心慈思所當念行智慧慈而以知時行善權慈一切現聞行不諂慈意淨無求行不飾慈心無所著行不我慈無復惡意行安慰慈至于得佛為立大安菩薩之慈為若此也

維摩詰言菩薩作是觀已自念我當為眾生說如斯法是即真實慈也行寂滅慈無所生故行不熱慈無煩惱故行等之慈等三世故行無諍慈無所起故行不二慈內外不合故行不壞慈畢竟盡故行堅固慈心無毀故行清淨慈諸法性淨故行無邊慈如虛空故行阿羅漢慈破結賊故行菩薩慈安眾生故行如來慈得如相故行佛之慈覺眾生故行自然慈無因得故行菩提慈等一味故行無等慈斷諸愛故行大悲慈導以大乘故行無厭慈觀空無我故行法施慈無遺惜故行持戒慈化毀禁故行忍辱慈護彼我故行精進慈荷負眾生故行禪定慈不受味故行智慧慈無不知時故行方便慈一切示現故行無隱慈直心清淨故行深心慈無雜行故行無誑慈不虛假故行安樂慈令得佛樂故菩薩之慈為若此也

無垢稱言菩薩如是觀有情已自念我當為諸有情說如斯法令其解了是名真實修於大慈與諸有情究竟安樂如是菩薩修寂滅慈無諸取故修無熱慈離煩惱故修如實慈三世等故修不違慈無等起故修無二慈離內外故修無壞慈畢竟住故修堅固慈增上意樂如金剛故修清淨慈本性淨故修平等慈等虛空故修阿羅漢慈永害結賊故修獨覺慈不待師資故修菩薩慈成熟有情無休息故修如來慈隨覺諸法真如性故修佛之慈覺悟睡夢諸有情故修自然慈任運等覺諸法性故修菩提慈等一味故修無偏慈愛憎斷故修大悲慈顯大乘故修無諍慈觀無我故修無厭慈觀性空故修法施慈離師捲故修淨戒慈成熟犯戒諸有情故修堪忍慈隨護自他令無損故修精進慈荷負有情利樂事故修靜慮慈無愛味故修般若慈於一切時現知法故修方便慈於一切門普示現故修妙願慈無量大願所引發故修大力慈能辦一切廣大事故修若那慈了知一切法性相故修神通慈不壞一切法性相故修攝事慈方便攝益諸有情故修無著慈無礙染故修無詐慈意樂淨故修無諂慈加行淨故修無誑慈不虛假故 (修無誑慈不虛假故 )修深心慈離瑕穢故修無誑慈不虛假故 (修深心慈離瑕穢故 ) 修安樂慈建立諸佛安樂事故唯妙吉祥是名菩薩修於大慈

smras pa | ’jam dpal nam byaṅ chub sems dpa’ de ltar so sor rtog pa na de ltar chos yoṅs su śes nas sems can ’di dag la yaṅ bdag gis chos bstan to sñam ste | de bas na de sems can thams cad la yaṅ dag pa’i skyabs kyi byams pa skye ste | len pa med pa’i phyir ñe bar źi ba’i byams pa’o || ñon moṅs pa med pas gduṅ ba med pa’i byams pa’o || dus gsum mñam pa ñid kyi phyir ci bźin pa ñid kyi byams pa’o || kun nas ldaṅ ba med pa’i phyir ’gal ba med pa’i byams pa’o || phyi naṅ ma ’dres pa’i phyir gñis su med pa’i byams pa’o || śin tu mthar thug pa’i phyir mi ’khrugs pa’i byams pa’o || bsam pa rdo rje lta bur mi phyed pa’i phyir brtan pa’i byams pa’o | | raṅ bźin gyis yoṅs su dag pa’i phyir yoṅs su dag pa’i byams pa’o || bsam pa mñam pa’i phyir mñam pa’i byams pa’o || dgra bcom pa’i phyir dgra bcom pa’i byams pa’o | | sems can yoṅs su smin par bya ba rgyun mi ’chad pa’i phyir byaṅ chub sems dpa’i byams pa’o || yaṅ de bźin ñid khoṅ du chud pa’i phyir de bźin gśegs pa’i byams pa’o || sems can gñid kyis log pa rab tu sad par byed pa’i phyir saṅs rgyas kyi byams pa’o || raṅ mṅon par rdzogs par byaṅ chub pa’i phyir raṅ byuṅ gi byams pa’o || ro mtshuṅs pa’i phyir byaṅ chub kyi byams pa’o || rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i phyir sgro btags pa med pa’i byams pa’o || theg pa chen po yoṅs su snaṅ bar byed pa’i phyir sñiṅ rje chen po’i byams pa’o | | stoṅ pa daṅ bdag med par so sor rtog pa’i phyir yoṅs su mi skyo ba’i byams pa’o || slob dpon dpe mkhyud med pa’i phyir chos kyi sbyin pa’i byams pa’o || tshul khrims ’chal pa’i sems can la lta ba’i phyir tshul khrims kyi byams pa’o || bdag daṅ pha rol sruṅ ba’i phyir bzod pa’i byams pa’o || sems can thams cad kyi khur khyer ba’i phyir brtson ’grus kyi byams pa’o || ro myaṅ ba med pa’i phyir bsam gtan gyi byams pa’o || dus su thob par byed pa’i phyir śes rab kyi byams pa’o | | thams cad du sgo ston pa’i phyir thabs kyi byams pa’o || bsam pa rnam par dag pa’i phyir tshul ’chos pa med pa’i byams pa’o || bsam pa thag pa nas byed pa’i phyir g.yo med pa’i byams pa’o || ñon moṅs pa med pa’i phyir lhag pa’i bsam pa’i byams pa’o || bcos ma ma yin pa’i phyir sgyu med pa’i byams pa’o || saṅs rgyas kyi bde ba la ’god pa’i phyir bde ba’i byams pa ste | ’jam dpal de ni byaṅ chub sems dpa’i byams pa’o ||

Vimalakīrti replied, "Mañjuśrī, when a bodhisattva considers all living beings in this way, he thinks: ’Just as I have realized the Dharma, so should I teach it to living beings.’ Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate. "Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint’s love that has eliminated its enemy; the bodhisattva’s love that continuously develops living beings; The Tathāgata’s love that understands reality; the Buddha’s love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahāyāna with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Mañjuśrī, is the great love of a bodhisattva."

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§3 āha: katarā punar asya mahākaruṇā |

文殊師利又問何謂為悲

妙吉祥言云何菩薩修於大悲

smras pa | de’i sñiṅ rje chen po gaṅ yin |

Mañjuśrī: What is the great compassion of a bodhisattva?

.

āha: yat kṛtaṃ kṛtaṃ kuśalamūlaṃ sarvasatvebhya utsṛjati |

曰所造德本修辯為人

答曰菩薩所作功德皆與一切眾生共之

無垢稱言所有造作增長善根悉皆棄捨施諸有情一切無吝是名菩薩修於大悲

smras pa | dge ba’i rtsa ba ci byas pa sems can thams cad la gtoṅ ba’o ||

Vimalakīrti: It is the giving of all accumulated roots of virtue to all living beings.

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āha: katarā punar asya mahāmuditā |

何謂為喜

妙吉祥言云何菩薩修於大喜

smras pa | de’i dga’ ba chen po gaṅ yin |

Mañjuśrī: What is the great joy of the bodhisattva?

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āha: yad datvāttamanā bhavati, na vipratisārī |

曰所以施眾而無悔

答曰有所饒益歡喜無悔

無垢稱言於諸有情作饒益事歡喜無悔是名菩薩修於大喜

smras pa | gaṅ byin nas yid dga’ bar gyur te mi ’gyod pa’o ||

Vimalakīrti: It is to be joyful and without regret in giving.

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āha: katarā punar asya mahopekṣā |

何謂為護

何謂為捨

妙吉祥言云何菩薩修於大捨

smras pa | de’i btaṅ sñoms gaṅ yin |

Mañjuśrī: What is the equanimity of the bodhisattva?

.

āha: yobhayato ’rthatā |

曰兼利之

答曰所作福祐無所悕望

無垢稱言平等饒益不望果報是名菩薩修於大捨

smras pa | gaṅ gñis ka’i don du ’gyur ba’o ||

Vimalakīrti: It is what benefits both self and others.

. .

§4 āha: saṃsārabhayabhītena kiṃ pratipattavyam |

又問生死為畏菩薩何以御之

文殊師利又問生死有畏菩薩當何所依

妙吉祥言若諸菩薩怖畏生死當何所依

smras pa | ’khor ba’i ’jigs pas skrag pa gaṅ la brten par bya |

Mañjuśrī: To what should one resort when terrified by fear of life?

.

āha: saṃsārabhayabhītena mañjuśriḥ bodhisatvena buddhamāhātmyaṃ pratipattavyam |

曰生死畏者菩薩以聖大之意為之作御

維摩詰言菩薩於生死畏中當依如來功德之力

無垢稱言若諸菩薩怖畏生死常正依住諸佛大我

smras pa | ’jam dpal byaṅ chub sems dpa’ ’khor ba’i ’jigs pas skrag pa ni saṅs rgyas kyi che ba ñid la brten par bya’o ||

Vimalakīrti: Mañjuśrī, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha.

.

āha: buddhamāhātmye sthātukāmena kutra sthātavyam |

又問欲建聖大當何所立

文殊師利又問菩薩欲依如來功德之力當於何住

又問菩薩欲住大我當云何住

smras pa | saṅs rgyas kyi che ba ñid la gnas par ’dod pas gaṅ la gnas bar bya |

Mañjuśrī: Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

.

āha: buddhamāhātmye sthātukāmena sarvasatvasamatāyāṃ sthātavyam |

曰建聖大者必等一切

答曰菩薩欲依如來功德力者當住

曰欲住大我當於一切有情平等

smras pa | saṅs rgyas kyi che ba ñid la gnas par ’dod pas sems can thams cad la sñoms par gnas par bya’o ||

Vimalakīrti: He should stand in equanimity toward all living beings.

.

āha: sarvasatvasamatāyāṃ sthātukāmena kutra sthātavyam |

smras pa | sems can thams cad la sñoms par gnas par ’dod pas gaṅ la gnas par bya |

Mañjuśrī: Where should he who wishes to stand in equanimity toward all living beings take his stand?

.

āha: sarvasatvasamatāyāṃ sthātukāmena sarvasatvapramokṣāya sthātavyam |

而度眾生

度脫一切眾生

解脫中住

smras pa | sems can thams cad la sñoms par gnas par ’dod pas sems can thams cad rab tu thar bar bya ba’i phyir gnas par bya’o ||

Vimalakīrti: He should live for the liberation of all living beings.

.

§5 āha: sarvasatvapramokṣaṃ kartukāmena kiṃ kartavyam |

又問欲度眾生當何除解

又問欲度眾生當何所除

又問欲令一切有情解脫當何所除

smras pa | sems can thams cad rab tu thar bar bya bar ’dod pas ji lta bur bya |

Mañjuśrī: What should he who wishes to liberate all living beings do?

.

āha: sarvasatvapramokṣaṃ kartukāmena kleśapramokṣaḥ kartavyaḥ |

曰度眾生者解其勞塵

答曰欲度眾生除其煩惱

曰欲令一切有情解脫除其煩惱

smras pa | sems can thams cad rab tu thar bar bya bar ’dod pas ñon moṅs pa las rab tu thar bar bya’o ||

Vimalakīrti: He should liberate them from their passions.

.

āha: kleśān utsraṣṭukāmena kathaṃ prayuktena bhavitavyam |

又問既解勞塵當復何應

又問欲除煩惱當何所行

又問欲除一切有情煩惱當何所修

smras pa | ñon moṅs pa spaṅ bar ’dod pas | ji ltar rab tu sbyar bar bya |

Mañjuśrī: How should he who wishes to eliminate passions apply himself?

.

āha: kleśān utsraṣṭukāmena yoniśaḥ prayuktena bhavitavyam |

曰已解勞塵當應自然

答曰當行正念

曰欲除一切有情煩惱當修如理觀察作意

smras pa | ñon moṅs pa spaṅ bar ’dod pas tshul bźin rab tu sbyar bar bya’o ||

Vimalakīrti: He should apply himself appropriately.

.

āha: kathaṃ prayuktaḥ punar yoniśaḥ prayukto bhavati |

又問何所施行而應自然

又問云何行於正念

又問欲修如理觀察作意當云何修

smras pa | ji lta bur rab tu sbyar na | tshul bźin du rab tu sbyor ba yin |

Mañjuśrī: How should he apply himself, to "apply himself appropriately"?

.

āha: anutpādānirodhaprayukto yoniśaḥ prayukto bhavati |

曰不起不滅是應自然

答曰當行不生不滅

曰欲修如理觀察作意當修諸法不生不滅

smras pa | skye ba med pa daṅ | ’gag pa med pa la rab tu sbyor ba ni tshul bźin du rab tu sbyor ba yin no ||

Vimalakīrti: He should apply himself to productionlessness and to destructionlessness.

.

āha: kiṃ notpādayati, kiṃ na nirodhayati |

又問何等不起何等不滅

又問何法不生何法不滅

smras pa | ci mi skyed | ci mi ’gog |

Mañjuśrī: What is not produced? And what is not destroyed?

.

āha: akuśalaṃ notpādayati, kuśalaṃ na nirodhayati |

曰不善不起善者不滅

答曰不善不生善法不滅

曰不善不生善法不滅

smras pa | mi dge ba rnams mi skyed ciṅ | dge ba rnams kyis mi ’gog go |

Vimalakīrti: Evil is not produced and good is not destroyed.

.

āha: kuśalasyākuśalasya ca kiṃ mūlam |

又問善不善孰為本

又問善不善法孰為本

smras pa | dge ba daṅ | mi dge ba’i rtsa ba gaṅ |

Mañjuśrī: What is the root of good and evil?

.

āha: satkāyo mūlam |

曰善不善身為本

答曰身為本

曰以身為本

smras pa | ’jig tshogs ni rtsa ba’o ||

Vimalakīrti: Materiality is the root of good and evil.

.

āha: satkāyasya ca punaḥ kiṃ mūlam |

又問身孰為本

smras pa | ’jig tshogs kyi rtsa ba gaṅ |

Mañjuśrī: What is the root of materiality?

.

āha: satkāyasyecchālobhau mūlam |

曰欲貪為本

答曰欲貪為本

曰欲貪為本

smras pa | ’jig tshogs kyi rtsa ba ni ’dod pa daṅ | chags pa’o | |

Vimalakīrti: Desire is the root of materiality.

.

āha: icchālobhayoḥ kiṃ mūlam |

又問欲貪孰為本

smras pa | ’dod pa daṅ | chags pa’i rtsa ba gaṅ |

Mañjuśrī: What is the root of desire and attachment?

.

āha: icchālobhayor abhūtaparikalpo mūlam |

曰不誠之雜為本

答曰虛妄分別為本

曰虛妄分別為本

smras pa | ’dod pa daṅ | chags pa’i rtsa ba ni yaṅ dag pa ma yin pa kun rtog pa’o ||

Vimalakīrti: Unreal construction is the root of desire.

.

§6 āha: abhūtaparikalpasya kiṃ mūlam |

又問不誠之雜孰為本

又問虛妄分別孰為本

smras pa | yaṅ dag pa ma yin pa kun tu rtog pa’i rtsa ba gaṅ |

Mañjuśrī: What is the root of unreal construction?

.

āha: abhūtaparikalpasya viparyastā saṃjñā mūlam |

答曰顛倒想為本

曰倒想為本

smras pa | yaṅ dag pa ma yin pa kun rtog pa’i rtsa ba ni phyin ci log gi ’du śes so ||

Vimalakīrti: The false concept is its root.

.

āha: viparyastāyāḥ saṃjñāyāḥ kiṃ mūlam |

又問顛倒想孰為本

又問倒想孰為本

smras pa | phyin ci log gi ’du śes kyi rtsa ba gaṅ |

Mañjuśrī: What is the root of the false concept?

.

āha: viparyastāyāḥ saṃjñāyā apratiṣṭhā mūlam |

曰不住為本

答曰無住為本

曰無住為本

smras pa phyin ci log gi ’du śes kyi rtsa ba ni rten med pa’o ||

Vimalakīrti: Baselessness.

.

āha: apratiṣṭhāyāḥ kiṃ mūlam |

又問無住孰為本

妙吉祥言如是無住孰為其本無垢稱言斯問非理所以者何

smras pa | rten med pa’i rtsa ba gaṅ |

Mañjuśrī: What it the root of baselessness?

. .

āha: yan mañjuśrīḥ apratiṣṭhānaṃ tasya kiṃ mūlaṃ bhaviṣyati | iti hy apratiṣṭhānamūlapratiṣṭhitāḥ sarvadharmāḥ |

如是仁者不住之本無所為本從不住本立一切法

答曰無住則無本文殊師利從無住本立一切法

夫無住者即無其本亦無所住由無其本無所住故即能建立一切諸法

smras pa | ’jam dpal | gaṅ rten med pa de’i rtsa bar ’gyur ba ci źig yod do | de ltar chos thams cad ni rten med pa’i rtsa ba la gnas pa’o ||

Vimalakīrti: Mañjuśrī, when something is baseless, how can it have any root? Therefore, all things stand on the root which is baseless.

. .

§7 atha yā tatra gṛhe devatā prativasati, sā teṣāṃ bodhisatvānāṃ mahāsatvānām imaṃ dharmanirdeśaṃ śrutvā tuṣṭodagrāttamanā, audārikam ātmabhāvaṃ saṃdarśya divyaiḥ puṣpais tān mahāsatvāṃs tāṃś ca mahāśrāvakān abhyavakirati sma | abhyavakīrṇānāṃ ca tatra yāni bodhisatvānāṃ kāye puṣpāṇi patitāni, tāni dharaṇitale pratiṣṭhitāni | yāni punar mahāśrāvakāṇāṃ kāye puṣpāṇi patitāni, tāni tatraiva sthitāni na bhūmau patitāni | tatas te mahāśrāvakā ṛddhiprātihāryaiḥ tāni puṣpāṇy utsṛjanti, na ca patanti |

於是有天在其室止聞上人言現其天身即以天華散諸菩薩大弟子上華至諸菩薩即如應若持至大弟子即著不墮一切弟子神足舉華便不墮落

時維摩詰室有一天女見諸大人聞所說法便現其身即以天華散諸菩薩大弟子上華至諸菩薩即皆墮落至大弟子便著不墮一切弟子神力去華不能令去

時無垢稱室中有一本住天女見諸大人聞所說法得未曾有踴躍歡喜便現其身即以天花散諸菩薩大聲聞眾時彼天花至菩薩身即便墮落至大聲聞便著不墮時聲聞眾各欲去華盡其神力皆不能去

de nas khyim de na gaṅ gnas pa’i lha mo des byaṅ chub sems dpa’ sems dpa’ chen po de dag gi chos bstan pa ’di thos nas dga’ źiṅ mgu la yi raṅs te | bdag gi lus rags pa bstan nas lha’i me tog dag gis byaṅ chub sems dpa’ sems dpa’ chen po de dag daṅ | ñan thos chen po de dag la mṅon par gtor te | gtor ba daṅ byaṅ chub sems dpa’ rnams kyi lus la me tog gaṅ dag bab pa de dag ni sa la lhuṅ ṅo | | ñan thos chen po rnams kyi lus la me tog gaṅ dag bab pa de dag ni de ñid du chags nas sa la ma lhuṅ ṅo || de nas ñan thos chen po de dag rdzu ’phrul gyi cho ’phrul gyis me tog de dag sprugs kyaṅ ma lhuṅ ṅo ||

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off.

. . . . . . . .

§8 atha sā devatāyuṣmantaṃ śāriputram evam āha: kiṃ bhadanta śāriputra, etāni puṣpāṇy utsṛjasi | āha: akalpikāni devate etāni puṣpāṇi | tasmād aham etāni puṣpāṇy apanayāmi | devatāha: mā bhadanta śāriputro evaṃ vocaḥ | tat kasmād dhetoḥ | etāni hi puṣpāṇi kalpikāni | kiṃ kāraṇam | tathā hy etāni puṣpāṇi na kalpayanti na vikalpayanti | sthaviraḥ punaḥ śāriputraḥ kalpayati vikalpayati ca | ye bhadanta śāriputro svākhyāte dharmavinaye pravrajyāṃ kalpayanti vikalpayanti ca, te ’kalpikāḥ | sthaviras tu kalpayati vikalpayati ca | ye punar na kalpayanti na vikalpayanti, te kalpikāḥ | paśya bhadanta śāriputro eṣāṃ mahāsatvānāṃ kāye puṣpāṇi na śliṣyanti | yathāpi nāma sarvakalpavikalpaprahīṇatvāt | tadyathāpi nāma bhīrukajātīyasya puruṣasyāmanuṣyā avatāraṃ labhante | evam eva saṃsārabhayabhītānāṃ rūpaśabdagandharasaspraṣṭavyāny avatāraṃ labhante | ye punaḥ sarvasaṃsārakleśabhayavigatāḥ, kiṃ teṣāṃ rūpaśabdagandharasaspraṣṭavyāni kariṣyanti | yeṣāṃ vāsanāprahīṇā, teṣāṃ kāye puṣpāṇi śliṣyanti | tasmāt sarvavāsanāprahīṇānāṃ kāye puṣpāṇi na śliṣyanti |

天問舍利弗何故舉華曰不如應是以舉之天曰不然此華如應何為賢者謂之不應又如此華無應不應賢者自為應不應耳觀諸大人華不著身者以一切棄應不應也譬如丈夫畏時非人得其便弟子畏生死故色聲香味細滑得其便已離畏者一切五樂無能為也止處未斷華著身耳止處斷者華不著也

爾時天女問舍利弗何故去華答曰此華不如法是以去之天曰勿謂此華為不如法所以者何是華無所分別仁者自生分別想耳若於佛法出家有所分別為不如法若無所分別是則如法觀諸菩薩華不著者已斷一切分別想故譬如人畏時非人得其便如是弟子畏生死故色聲香味觸得其便也已離畏者一切五欲無能為也結習未盡華著身耳結習盡者華不著也

爾時天女即問尊者舍利子言何故去華舍利子言華不如法我故去之天女言止勿謂此華為不如法所以者何是華如法惟尊者等自不如法所以者何華無分別無異分別惟尊者等自有分別有異分別於善說法毘奈耶中諸出家者若有分別有異分別則不如法若無分別無異分別是則如法惟舍利子觀諸菩薩華不著者皆由永斷一切分別及異分別觀諸聲聞華著身者皆由未斷一切分別及異分別惟舍利子如人有畏時非人得其便如人有畏時非人得其便若無所畏一切非人不得其便若畏生死業煩惱者即為色聲香味觸等而得其便不畏生死業煩惱者世間色聲香味觸等不得其便又舍利子若煩惱習未永斷者華著其身若煩惱習已永斷者華不著也

de nas lha mo des tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu | me tog ’di dag sprugs te ci bya | smras pa lha mo me tog ’di dag ni ruṅ ba ma yin pas na bdag me tog ’di dag ’dor ro || lha mos smras pa | btsun pa śā ri’i bu de skad ma smra źig | de ci’i phyir źe na | me tog ’di dag ni ruṅ ba yin no || de ci’i phyir źe na | ’di ltar me tog de dag ni mi rtog | rnam par mi rtog pa ste | gnas brtan śā ri’i bu ñid rtog ciṅ rnam par rtog go | btsun pa śā ri’i bu gaṅ dag legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ nas rtog pa daṅ rnam par rtog pa de dag ni ruṅ ba ma yin pa’o || gnas brtan ni rtog ciṅ rnam par rtog ste | gaṅ dag ma rtog pa de dag ni ruṅ ba’o || btsun pa śā ri’i bu ’di ltar rtog pa daṅ rnam par rtog pa spaṅs pa’i phyir byaṅ chub sems dpa’ sems dpa’ chen po ’di dag gi lus la me tog mi chags pa la ltos | ’di lta ste | dper na ’jigs pa’i raṅ bźin can gyi mi la ni mi ma yin pa rnams kyis glags rñed do || de bźin du ’khor ba’i ’jigs pas skrag pa rnams la ni gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg byas glags rñed par ’gyur ro || gaṅ dag ’du byed thams cad kyi ñon moṅs pa’i ’jigs pa daṅ bral ba de dag la gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg byas ci źig byar yod | gaṅ dag bag chags ma spaṅs pa de dag la ni me tog kyaṅ ’chags kyi | gaṅ dag bag chags spaṅs pa de dag gi lus la me tog mi chags te | de bas na bag chags thams cad spaṅs pa rnams kyi lus la me tog mi chags so | |

Then, the goddess said to the venerable Śāriputra, "Reverend Śāriputra, why do you shake these flowers?" Śāriputra replied, "Goddess, these flowers are not proper for religious persons and so we are trying to shake them off." The goddess said, "Do not say that, reverend Śāriputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Śāriputra has both constructual thought and discrimination. "Reverend Śāriputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper. "Reverend Śāriputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations. " For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts."

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

§9 atha khalv āyuṣmāñ śāriputras tāṃ devatām etad avocat: kiyacciraniviṣṭā punas tvaṃ devate iha gṛhe |

舍利弗言天止此室其已久如

舍利子言天止此室經今幾何

de nas tshe daṅ ldan pa śā ri’i bus lha mo de la ’di skad ces smras so || lha mo khyod khyim ’di’i naṅ du źugs nas yun ji srid cig lon |

Then the venerable Śāriputra said to the goddess, "Goddess, how long have you been in this house?"

. .

āha: yāvacciraniviṣṭā sthavirasyāryā vimuktiḥ |

曰至於此久如耆年解脫

答曰我止此室如耆年解脫

天女答言我止此室如舍利子所住解脫

lha mos smras pa | gnas brtan gyis rnam par grol ba la źugs nas yun ji srid pa’o ||

The goddess replied, "I have been here as long as the elder has been in liberation."

.

āha: na cirasthitā tvaṃ devate iha gṛhe |

又問止此久耶

舍利弗言止此久耶

舍利子言天止此室如是久耶

smras pa | lha mo khyod khyim ’dir gnas nas riṅ po ma lon pa lta źig |

Śāriputra said, "Then, have you been in this house for quite some time?"

.

āha: kiyacciraniviṣṭā punaḥ sthavirasyāryā vimuktiḥ |

曰耆年解脫亦何如久

天曰耆年解脫亦何如久

天女復言所住解脫亦何如久

smras pa gnas brtan gyis rnam par grol ba la źugs nas ji srid lon |

The goddess said, "Has the elder been in liberation for quite some time?"

.

tataḥ sthaviras tūṣṇīm abhūt |

舍利弗默而不答

舍利弗默然不答

時舍利子默然不答

de nas gnas brtan caṅ mi zer bar gyur to ||

At that, the elder Śāriputra fell silent.

.

āha: kim idānīṃ mahāprajñānām agryaḥ sthaviras tūṣṇīm abhūt | prāptakālaṃ praśnaṃ na visarjayati |

天曰如何耆舊大智而默

天曰尊者是大聲聞具大慧辯得此小問默不見答

smras pa | gnas brtan śes rab chen po daṅ ldan pa’i mchog ni ci’i phyir mi smra źiṅ da dus la bab na dris pa’i lan mi slan |

The goddess continued, "Elder, you are ’foremost of the wise!’ Why do you not speak? Now, when it is your turn, you do not answer the question."

.

āha: apravyāhārā hi devate vimuktiḥ | tan na jāne kiṃ vyāharāmīti |

曰真解者無所言取故吾於是不知所云

答曰解脫者無所言說故吾於是不知所云

舍利子言夫解脫者離諸名言吾今於此竟知何說

smras pa | lha mo rnam par grol ba ni brjod du med na de ji skad du brjod mi śes so ||

Śāriputra: Since liberation is inexpressible, goddess, I do not know what to say.

.

āha: yad yad eva sthaviro ’kṣaram udāharati, sarvāṇy etāny akṣarāṇi vimuktilakṣaṇāni | tat kasmād dhetoḥ | yā hi sā vimuktiḥ, sā nādhyātmaṃ na bahir nobhayam antareṇopalabhyate | evam akṣarāṇy api | tasmāt tarhi bhadanta śāriputro mā akṣarāpanayena vimuktiṃ nirdiśa | tat kasmād dhetoḥ | sarvadharmasamatā hi vimuktiḥ |

天曰若耆年案文言之則一切如文解相何則解脫者不內不外不從兩間得而文字亦無內外兩間之得是故賢者無以文字說解脫也所以者何一切諸法皆從等解

天曰言說文字皆解脫相所以者何解脫者不內不外不在兩間文字亦不內不外不在兩間是故舍利弗無離文字說解脫也所以者何一切諸法是解脫相

天曰所說文字皆解脫相所以者何如此解脫非內非外非離二種中間可得文字亦爾非內非外非離二種中間可得是故無離文字說於解脫所以者何以其解脫與一切法其性平等

smras pa | gnas brtan gyis gaṅ yi ger brjod pa de thams cad kyaṅ rnam par grol ba’i mtshan ñid do || de ci’i phyir źe na | rnam par grol ba gaṅ yin pa de ni naṅ na yaṅ med | phyi rol na yaṅ med | gñis ka med par yaṅ mi dmigs so || de bźin du yi ge de naṅ na yaṅ med | phyi rol na yaṅ med | gñis ka med par mi dmigs so | | de lta bas na btsun pa śā ri’i bu yi ge bsal bas rnam par grol ba ma ston cig | de ci’i phyir źe na | chos thams cad mñam pa ni ’phags pa’i rnam par grol ba yin pa’i phyir ro ||

Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Śāriputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!

. . . . . . .

āha: nanu devate rāgadoṣamohavigamād vimuktiḥ |

曰不復以不欲婬怒癡而解乎

舍利弗言不復以離婬怒癡為解脫乎

舍利子言豈不以離貪瞋癡等為解脫耶

Śāriputra: Goddess, is not liberation the freedom from desire, hatred, and folly?

.

devatāha: abhimānikānām eṣa nirdeṣo rāgadoṣamohavigamād vimuktir iti | ye nirabhimānikāḥ, teṣāṃ rāgadoṣamohaprakṛtir eva vimuktiḥ |

天曰甚慢者不用是說解如不樂慢婬怒癡者乃以是解

天曰佛為增上慢人說離婬怒癡為解脫耳若無增上慢者佛說婬怒癡性即是解脫

天曰佛為諸增上慢者說離一切貪瞋癡等以為解脫若為遠離增上慢者即說一切貪瞋癡等本性解脫

lha mos smras pa | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ bral bas rnam par grol ba’o źes bya ba ’di ni mṅon pa’i ṅa rgyal can rnams la bstan pa ste | gaṅ dag mṅon pa’i ṅa rgyal med pa de dag la ni ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi raṅ bźin ñid rnam par grol ba’o ||

Goddess: "Liberation is freedom from desire, hatred, and folly" that is the teaching of the excessively proud. But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.

. .

§10 atha khalv āyuṣmāñ śāriputras tāṃ devatām etad avocat: sādhu sādhu devate kiṃ tvayā prāptaṃ kiṃ vā sākṣātkṛtam, yasyās ta īdṛśaṃ pratibhānam |

舍利弗言善哉善哉天女奚得以何為證辯乃如是

舍利弗言善哉善哉天女汝何所得以何為證辯乃如是

舍利子言善哉天女汝何得證慧辯若斯

de nas tshe daṅ ldan pa śā ri’i bus lha mo de la ’di skad ces smras so || legs so legs so | lha mo khyod kyis ci thob ciṅ ci mṅon du byas nas khyod de lta bu’i spobs pa daṅ ldan |

Śāriputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?

. .

āha: na mayā bhadanta śāriputro kiṃcit prāptaṃ sākṣātkṛtaṃ vā | tena ma īdṛśaṃ pratibhānam | yeṣām evaṃ bhavaty asmābhiḥ prāptaṃ vā sākṣātkṛtaṃ ceti, te svākhyāte dharmavinaya ābhimānikā ity ucyante |

曰不我得不為證故辯如是若有得有證則於自然法律為甚慢矣

天曰我無得無證故辯如是所以者何若有得有證者即於佛法為增上慢

天曰我今無得無證慧辯如是若言我今有得有證即於善說法毘奈耶為增上慢

smras pa | btsun pa śā ri’i bu bdag gis ni ci’aṅ thob pa yaṅ med | mṅon sum du byas pa yaṅ med de | des na bdag gi spobs pa ’di ’dra’o || gaṅ dag ’di sñam du bdag gis thob ciṅ || mṅon sum du byas so sñam pa de dag ni legs par gsuṅs pa’i chos ’dul ba la ṅa rgyal can źes bya’o ||

Goddess: I have attained nothing, reverend Śāriputra. I have no realization. Therefore I have such eloquence. Whoever thinks, "I have attained! I have realized!" is overly proud in the discipline of the well-taught Dharma.

. . . . .

§11 āha: kiṃ tvaṃ devate śrāvakayānikā pratyekabuddhayānikā mahāyānikā vā |

舍利弗問天汝於三乘為何志求

舍利子言汝於三乘為何發趣天女答言我於三乘並皆發趣舍利子言汝何密意作如是說

smras pa | lha mo khyod ñan thos kyi theg pa pa’am | raṅ saṅs rgyas kyi theg pa pa’am | theg pa chen po pa’am |

Śāriputra: Goddess, do you belong to the disciple-vehicle, to the solitary-vehicle, or to the great vehicle?

. .

āha: śrāvakāyānikāsmi śrāvakayānasūcanatayā, pratyekabuddhayānikāsmi pratītyadharmāvatāreṇa, mahāyānikāsmi mahākaruṇānutsṛjanatayā |

天曰弟子行者乘弟子法緣一覺行眼見道意求大乘者自行大悲

天曰以聲聞法化眾生故我為聲聞以因緣法化眾生故我為辟支佛以大悲法化眾生故我為大乘

天曰我常宣說大乘令他聞故我為聲聞自然現覺真法性故我為獨覺常不捨離大慈悲故我為大乘又舍利子我為化度求聲聞乘諸有情故我為聲聞我為化度求獨覺乘諸有情故我為獨覺我為化度求無上乘諸有情故我為大乘

smras pa | bdag ni ñan thos kyi theg pa ston pas na ñan thos kyi theg pa can no || bdag ni rten ’brel bcu gñis kyi sgo nas ’jug pas na raṅ saṅs rgyas kyi theg pa can no || bdag ni sñiṅ rje chen po mi gtoṅ bas na theg pa chen po pa yin mod kyi |

Goddess: I belong to the disciple-vehicle when I teach it to those who need it. I belong to the solitary-vehicle when I teach the twelve links of dependent origination to those who need them. And, since I never abandon the great compassion, I belong to the great vehicle, as all need that teaching to attain ultimate liberation.

. . . .

§12 api tu khalu punar bhadanta śāriputro na campakavanaṃ praviṣṭā eraṇḍagandhaṃ jighranti | campakavanaṃ tu praviṣṭāś campakagandham eva jighranti | evam eva bhadanta śāriputro neha gṛhe buddhadharmaguṇagandhike vasantaḥ śrāvakapratyekabuddhagandhaiḥ jighranti | ye ’pi bhadanta śāriputro śakrabrahmalokapālā devanāgayakṣagandharvāsuragaruḍakinnaramahoragā idaṃ gṛhaṃ praviśanti, te ’py asya satpuruṣasya dharmaśravaṇena buddhadharmaguṇagandhenotpāditabodhicittā niṣkrāmanti | dvādaśavarṣāṇy upādāya bhadanta śāriputro prativasantyā me na jātu śrāvakapratyekabuddhasaṃprayuktā kathā śrutapūrvā, nānyatra mahāmaitrīmahākaruṇāpratisaṃyuktaivācintyadharmapratisaṃyuktaiva |

如入栴檀林者唯嗅栴檀不嗅他香如是賢者在佛德香之室者不樂弟子緣一覺香若天龍神釋梵四天王得入此室聞斯正士講說法者皆樂佛美德香終不起欲樂香也昔者菩薩發意出家十有二年吾止此室不聞弟子緣一覺之雜言但聞殊異菩薩雜語大慈大悲不可思議佛法積要

舍利弗如人入瞻蔔林唯嗅瞻蔔不嗅餘香如是若入此室但聞佛功德之香不樂聞聲聞辟支佛功德香也舍利弗其有釋梵四天王諸天龍鬼神等入此室者聞斯上人講說正法皆樂佛功德之香發心而出舍利弗吾止此室十有二年初不聞說聲聞辟支佛法但聞菩薩大慈大悲不可思議諸佛之法

又舍利子譬如有人入瞻博迦林一切惟嗅瞻博迦香終無樂嗅草麻香等如是若有止此室者惟樂大乘功德之香終不樂於聲聞獨覺功德香等由此室中一切佛法功德妙香常所薰故又舍利子諸有釋梵四大天王那伽藥叉及阿素洛廣說乃至人非人等入此室者皆為瞻仰如是大士及為親近禮敬供養聽聞大法一切皆發大菩提心皆持一切佛法功德妙香而出又舍利子吾止此室十有二年曾不聞說聲聞獨覺相應言論惟聞大乘諸菩薩行大慈大悲不可思議諸佛妙法相應言論

’on kyaṅ btsun pa śā ri’i bu dper na tsam pa ka’i tshal du źugs na e ran da’i dri la mi snom gyi | tsam pa ka’i tshal du źugs na tsam pa ka ñid kyi dri la snom pa de bźin du btsun pa śā ri’i bu khyim ’di na saṅs rgyas kyi chos kyi yon tan dri ṅad ldan pa gnas pas ñan thos daṅ raṅ saṅs rgyas kyi dri la mi snom mo || btsun pa śā ri’i bu khyim ’dir brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen po gaṅ dag khyim ’dir gnas pa de dag kyaṅ byes bu dam pa ’di’i chos thos pas saṅs rgyas kyi chos kyi yon tan gyi dris byaṅ chub kyi sems bskyed de doṅ ṅo || btsun pa śā ri’i bu bdag khyim ’di la lo bcu gñis lon yaṅ byams pa chen po daṅ | sñiṅ rje chen por ldan pa daṅ | bsam gyis mi khyab pa’i saṅs rgyas kyi chos daṅ ldan pa ma gtogs par ñan thos daṅ | raṅ saṅs rgyas daṅ ldan pa’i gtam sṅon ma thos so ||

Nevertheless, reverend Śāriputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia flowers, so, reverend Śāriputra, living in this house, which is redolent with the perfume of the virtues of the Buddha-qualities, one does not smell the perfume of the disciples and the solitary sages. Reverend Śāriputra, the Sakras, the Brahmās, the Lokapālas, the devas, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas who live in this house hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the Buddha-qualities, proceed to conceive the spirit of enlightenment. Reverend Śāriputra, I have been in this house for twelve years, and I have heard no discourses concerning the disciples and solitary sages but have heard only those concerning the great love, the great compassion, and the inconceivable qualities of the Buddha.

. . . . . .

§13 iha bhadanta śāriputra gṛhe ’ṣṭāv āścaryādbhutā dharmāḥ satatasamitaṃ saṃdṛśyante | katame ’ṣṭau |

又舍利弗此室有八未曾有自然之法以現正化何謂八

舍利弗此室常現八未曾有難得之法何等為八

又舍利子此室常現八未曾有殊勝之法何等為八

btsun pa śā ri’i bu khyim ’di ni ṅo mtshar rmad du byuṅ ba’i chos rnam pa brgyad rtag tu rgyun mi ’chad par snaṅ ṅo || brgyad po gaṅ źe na |

Reverend Śāriputra, eight strange and wonderful things manifest themselves constantly in this house. What are these eight?

. .

neha rātrir vā divaso vā prajñāyate sadāvabhāsitam idaṃ gṛhaṃ suvarṇavarṇayā prabhayā | neha sūryācandramasau prajñāyete, na bhrājete | ayaṃ prathama āścaryādbhuto dharmaḥ |

此室晝夜照以智慧睹佛金光不以日月所照為樂是為一未曾有

此室常以金色光照晝夜無異不以日月所照為明是為一未曾有難得之法

謂舍利子此室常有金色光明周遍照曜晝夜無異不假日月所照為明是為一未曾有殊勝之法

khyim ’di ni gser gyi kha dog gi ’od rtag tu rgyun mi ’chad pas na mtshan mo’am | ñin bar du yaṅ mi mṅon | khyim ’dir zla ba daṅ | ñyi ma yaṅ mi mṅon mi snaṅ ste | de ni ṅo mtshar rmad du byuṅ ba’i chos daṅ ldan pa daṅ po’o ||

A light of golden hue shines here constantly, so bright that it is hard to distinguish day and night; and neither the moon nor the sun shines here distinctly. That is the first wonder of this house.

. . .

punar aparaṃ bhadanta śāriputra ye praviśantīdaṃ gṛham, teṣāṃ samanantarapraviṣṭānāṃ sarvakleśā na bādhante | ayaṃ dvitīya āścaryādbhuto dharmaḥ |

此室入者在中而止一切無復婬怒癡垢是為二未曾有

此室入者不為諸垢之所惱也是為二未曾有難得之法

又舍利子此室常有一切世間人非人等入此室已不為一切煩惱所害是為二未曾有殊勝之法

btsun pa śā ri’i bu gźan yaṅ gaṅ dag khyim ’dir źugs pa de dag źugs ma thag tu ñon moṅs pas gtse ba med de | de ni ṅo mtshar rmad du byuṅ ba’i chos gñis pa’o ||

Furthermore, reverend Śāriputra, whoever enters this house is no longer troubled by his passions from the moment he is within. That is the second strange and wonderful thing.

. .

punar aparaṃ bhadanta śāriputra idaṃ gṛham avirahitaṃ śakrabrahmalokapālair anyabuddhakṣetrasaṃnipatitaiś ca bodhisatvaiḥ | ayaṃ tṛtīya āścaryādbhuto dharmaḥ |

此室恒有釋梵四天王異剎菩薩來會不休是為三未曾有

此室常有釋梵四天王他方菩薩來會不絕是為三未曾有難得之法

又舍利子此室常有一切釋梵四天王等及餘世界諸大菩薩集會不空是為三未曾有殊勝之法

btsun pa śa’ ri’i bu gźan yaṅ khyim ’di na rtag tu brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba daṅ | saṅs rgyas kyi źiṅ thams cad nas lhags pa’i byaṅ chub sems dpa’ rnams daṅ mi ’bral te | de ni ṅo mtshar rmad du byuṅ ba’i chos gsum pa’o ||

Furthermore, reverend Śāriputra, this house is never forsaken by Sakra, Brahmā, the Lokapālas, and the bodhisattvas from all the other buddha-fields. That is the third strange and wonderful thing.

. .

punar aparaṃ bhadanta śāriputra idaṃ gṛhaṃ satatasamitam avirahitaṃ dharmaśravaṇena ṣaṭpāramitāpratisaṃyuktayā kathayāvivartyadharmakathayā ca | ayaṃ caturtha āścaryādbhuto dharmaḥ |

此室常聞講說道化六度無極不退之輪法語不廢是為四未曾有

此室常說六波羅蜜不退轉法是為四未曾有難得之法

又舍利子此室常聞菩薩六種波羅蜜多不退法輪相應言論是為四未曾有殊勝之法

gźan yaṅ btsun pa śā ri’i bu | khyim ’di na rtag tu rgyun mi ’chad par chos bsgrags pa daṅ | pha rol tu phyin pa drug daṅ ldan pa’i gtam daṅ | phyir mi ldog pa’i chos kyi ’khor lo’i gtam daṅ mi ’bral te | de ni ṅo mtshar rmad du byuṅ ba’i chos bźi pa’o ||

Furthermore, reverend Śāriputra, this house is never empty of the sounds of the Dharma, the discourse on the six transcendences, and the discourses of the irreversible wheel of the Dharma. That is the fourth strange and wonderful thing.

. .

punar aparaṃ bhadanta śāriputra iha gṛhe yās tūryasaṃgītayo divyamānuṣyakāṇi vā vādyāni vādyante, tebhyas tūryebhyo ’pramāṇo dharmaśabdanirhāro niścarati sārvakālikaḥ | ayaṃ pañcama āścaryādbhuto dharmaḥ |

此室天人恒歌正樂絃出無量法化之聲是為五未曾有

此室常作天人第一之樂絃出無量法化之聲是為五未曾有難得之法

又舍利子此室常作天人伎樂於諸樂中演出無量百千法音是為五未曾有殊勝之法

gźan yaṅ btsun pa śā ri’i bu khyim ’di na rtag tu lha daṅ | mi’i rṅa daṅ | glu’i dbyaṅs daṅ | rol mo byed de | rṅa de dag las saṅs rgyas kyi chos tshad med pa bsgrub pa’i sgra dus thams cad du ’byuṅ ste | ’di ni ṅo mtshar rmad du byuṅ ba’i chos lṅa pa’o ||

Furthermore, reverend Śāriputra, in this house one always hears the rhythms, songs, and music of gods and men, and from this music constantly resounds the sound of the infinite Dharma of the Buddha. That is the fifth strange and wonderful thing.

. . .

punar aparaṃ bhadanta śāriputra iha gṛhe catvāri mahānidhānāni sarvaratnaparipūrṇāny akṣayāṇi yato niṣyandaṃ sarvadaridrakṛpaṇā ādāya prakrāmanti, na ca kṣīyante | ayaṃ ṣaṣṭha āścaryādbhuto dharmaḥ |

此室其中有四大藏眾寶積滿周窮濟乏求得無盡是為六未曾有

此室有四大藏眾寶積滿賙窮濟乏求得無盡是為六未曾有難得之法

又舍利子此室常有四大寶藏眾珍盈溢恒無有盡給施一切貧窮鰥寡孤獨無依乞求之者皆令稱遂終不窮盡是為六未曾有殊勝之法

btsun pa śā ri’i bu gźan yaṅ khyim ’di na rin po che thams cad kyis gaṅ ba zad mi śes pa’i gter chen po bźi yod de | de’i mthus sems can dbul źiṅ phoṅs pa thams cad kyis khyer te | doṅ yaṅ zad mi śes te | de ni ṅo mtshar rmad du byuṅ ba’i chos drug pa’o ||

Furthermore, reverend Śāriputra, in this house there are always four inexhaustible treasures, replete with all kinds of jewels, which never decrease, although all the poor and wretched may partake to their satisfaction. That is the sixth strange and wonderful thing.

. . .

punar aparaṃ bhadanta śāriputra iha gṛhe śākyamunis tathāgato ’mitābho ’kṣobhyo ratnaśrī ratnārcī ratnacandro ratnavyūho duḥprasahaḥ sarvārthasiddhaḥ prabhūtaratnaḥ siṃhanādanādī siṃhaghoṣas tathāgata evaṃ pramukhā daśasu dikṣv apramāṇās tathāgatā ye ’sya satpuruṣasya cintitamātreṇāgacchanti | āgatya ca tathāgataguhyaṃ nāma dharmamukhapraveśaṃ deśayitvā prakrāmanti | ayaṃ saptama āścaryādbhuto dharmaḥ |

此室釋迦文阿閦佛寶首樂忻寶月寶淨無量固受師子響慧作斯彼諸如來等是正士念時說時彼佛即為來來說佛行無不悅懌是為七未曾有

此室釋迦牟尼佛．阿彌陀佛．阿閦佛．寶德．寶炎．寶月．寶嚴．難勝．一切利成師子響．一切利成如是等十方無量諸佛是上人念時即皆為來廣說諸佛秘要法藏說已還去是為七未曾有難得之法

又舍利子此室常有釋迦牟尼如來無量壽如來難勝如來不動如來寶勝如來寶焰如來寶月如來寶嚴如來難勝如來寶音聲如來一切義成如來師子吼如來如是等十方無量如來若此大士發心祈請應時即來廣為宣說一切如來祕要法門說已還去是為七未曾有殊勝之法

Furthermore, reverend Śāriputra, (at the wish of this good man, to this house come the innumerable Tathāgatas of the ten directions), such as the Tathāgatas Śākyamuni, Amitabha, Aksobhya, Ratnasri, Ratnarcis, Ratnacandra, Ratnavyuha, Duṣprasāha, Sarvarthasiddha, Ratnabahula, Simhakirti, Simhasvara, (Furthermore, reverend Śāriputra, )at the wish of this good man, to this house come the innumerable Tathāgatas of the ten directions, (such as the Tathāgatas Śākyamuni, …….. )and so forth; and when they come they teach the door of Dharma called the "Secrets of the Tathāgatas" and then depart. That is the seventh strange and wonderful thing.

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

punar aparaṃ bhadanta śāriputra iha gṛhe sarvadevabhavanavyūhāḥ sarvabuddhakṣetraguṇavyūhāś ca saṃdṛśyante | ayam aṣṭama āścaryādbhuto dharmaḥ |

此室清淨常見諸天名好宮室及一切佛嚴淨之土是為八未曾有自然之法

此室一切諸天嚴飾宮殿諸佛淨土皆於中現是為八未曾有難得之法

又舍利子此室常現一切佛土功德莊嚴諸天宮殿眾妙綺飾是為八未曾有殊勝之法

btsun pa śā ri’i bu gźan yaṅ khyim ’di na lha thams cad kyi gnas kyi bkod pa daṅ | saṅs rgyas kyi źiṅ gi yon tan bkod pa thams cad snaṅ ste | de ni ṅo mtshar rmad du byuṅ ba’i chos brgyad pa’o ||

Furthermore, reverend Śāriputra, all the splendors of the abodes of the gods and all the splendors of the fields of the Buddhas shine forth in this house. That is the eighth strange and wonderful thing.

. .

ime bhadanta śāriputra aṣṭāv āścaryādbhutā dharmāḥ satatasamitam iha gṛhe saṃdṛśyante | tat kasmād dhetoḥ | ka imām acintyadharmatāṃ paśyañ śrāvakadharmatāyai spṛhayet |

如是賢者此常見正誰已見此當復捨學弟子法乎

舍利弗此室常現八未曾有難得之法誰有見斯不思議事而復樂於聲聞法乎

唯舍利子此室常現八未曾有殊勝之法誰有見斯不思議事而復發心樂求聲聞獨覺法乎

btsun pa śā ri’i bu khyim ’di ni ṅo mtshar rmad du byuṅ ba’i chos brgyad po de dag snaṅ ste | ’di lta bu bsam gyis mi khyab pa’i chos mthoṅ na ñan thos kyi chos la su źig ’dod par ’gyur |

Reverend Śāriputra, these eight strange and wonderful things are seen in this house. Who then, seeing such inconceivable things, would believe the teaching of the disciples?

. . .

§14 āha: kiṃ tvaṃ devate strībhāvaṃ na nivartayasi |

舍利弗問天汝何以不轉女人身

舍利弗言汝何以不轉女身

時舍利子問天女言汝今何不轉此女身

smras pa | lha mo khyod bud med kyi dṅos po las bsgyur na ci ñes |

Śāriputra: Goddess, what prevents you from transforming yourself out of your female state?

.

āha: paripūrṇāni me dvādaśavarṣāṇy upādāya strībhāvaṃ paryeṣamāṇāyā na cainaṃ labhe | api ca bhadanta śāriputra yā māyākāreṇa strīnirmitā yas tām evaṃ vadet: kiṃ tvaṃ strībhāvaṃ na nivartayasīti, sa kiṃ vadet |

天曰滿十二歲始以女人形求而得之夫女人相猶幻事也故女人為幻觀世如類而云何以轉女人身

天曰我從十二年來求女人相了不可得當何所轉譬如幻師化作幻女若有人問若有人問何以不轉女身是人為正問不

天女答言我居此室十有二年求女人性了不可得當何所轉惟舍利子譬如幻師化作幻女若有問言汝今何不轉此女身為正問不

smras pa | bdag gi lo bcu gñis kyi bar du bud med kyi dṅos po btsal na yaṅ da duṅ ma rñed do || btsun pa śā ri’i bu sgyu ma mkhan gyis bud med sprul pa de la ’di ltar khyod bud med kyi dṅos po las bsgyur na ci ñes źes byas na de ji skad zer bar ’gyur |

Goddess: Although I have sought my "female state" for these twelve years, I have not yet found it. Reverend Śāriputra, if a magician were to incarnate a woman by magic, would you ask her, "What prevents you from transforming yourself out of your female state?"

. . . . . .

āha: na tasyāḥ kācit bhūtā pariniṣpattiḥ |

舍利弗言觀諸有身皆無所成

舍利弗言不也幻無定相當何所轉

舍利子言不也天女幻既非實當何所轉

smras pa | de la yaṅ dag pa yoṅs su grub ba gaṅ yaṅ med do ||

Śāriputra: No! Such a woman would not really exist, so what would there be to transform?

.

āha: evam eva bhadanta śāriputra apariniṣpanneṣu sarvadharmeṣu māyānirmitasvabhāveṣu kutas tavaivaṃ bhavati: kiṃ tvaṃ strībhāvaṃ na nivartayasīti |

如是賢者一切諸法亦無所成奚為復問何轉女身

天曰一切諸法亦復如是無有定相云何乃問不轉女身

天曰如是諸法性相皆非真實猶如幻化云何乃問不轉女身

smras pa | btsun pa śā ri’i bu de bźin du chos thams cad yoṅs su ma grub pa ste | sgyu mas sprul pa’i ṅo bo ñid la bud med kyi dṅos po las bsgyur na ci ñes źes khyod de sñam du sems |

Goddess: Just so, reverend Śāriputra, all things do not really exist. Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?"

. .

§15 atha sā devatā tādṛśam adhiṣṭhānam adhitiṣṭhati sma | yathā sthaviraḥ śāriputro yādṛśī sā devatā tādṛśaḥ saṃdṛśyate, sā devatā yādṛśaḥ sthaviras tādṛśī saṃdṛśyate | atha sā devatā śāriputrarūpā śāriputraṃ devatārūpadhāriṇam apṛcchat: kiṃ bhadanta śāriputra strībhāvaṃ na nivartayasi |

於是其天即以神足立舍利弗令如天像天自化身如舍利弗既現化而問曰云何賢者轉為此女像

即時天女以神通力變舍利弗令如天女天自化身如舍利弗而問言何以不轉女身

即時天女以神通力變舍利子令如天女自變其身如舍利子而問之言尊者云何不轉女身

de nas lha mo des ’di lta bur byin gyis brlab pa byin gyis brlabs nas ji lta bur gnas brtan śā ri’i bu lha mo de ci ’dra ba de ’dra bar snaṅ ste | lha mo de yaṅ gnas brtan śā ri’i bu ci ’dra bar de ’dra bar snaṅ ṅo || de nas lha mo śā ri’i bu’i gzugs su gyur pa des śā ri’i bu lha mo’i gzugs su gyur pa de la ’di ltar | btsun pa śā ri’i bu | bud med kyi dṅos po las bsgyur na ci ñes źes dris so ||

Thereupon, the goddess employed her magical power to cause the elder Śāriputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Śāriputra, said to Śāriputra, transformed into a goddess, "Reverend Śāriputra, what prevents you from transforming yourself out of your female state?"

. . . . .

śāriputro devatārūpy āha: na jāne kiṃ vinivartayāmīti | puruṣarūpam antarhitaṃ strīrūpaṃ me nirvṛttam |

舍利弗以天女像而答曰不識吾何以轉成此女像也

舍利弗以天女像而答言我今不知何轉而變為女身

時舍利子以天女像而答之言我今不知轉滅男身轉生女像

śā ri’i bu lha mo’i gzugs su gyur pas ’di skad ces smras so || kho bo skyes pa’i gzugs ni mi snaṅ bar gyur te | kho bo bud med kyi lus su gyur nas gaṅ bsgyur mi śes so | |

And Śāriputra, transformed into the goddess, replied, "I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!"

. .

āha: yadi sthaviraḥ śakṣyati strībhāvaṃ vinivartayitum, tataḥ sarvāḥ striyo ’pi strībhāvaṃ vinivartayiṣyanti | yathā sthaviro na strī strīva saṃdṛśyate, evaṃ sarvastrīṇām api strīrūpaṃ na ca striyaḥ strīrūpāś ca saṃdṛśyante | idaṃ saṃdhāya bhagavān āha: sarvadharmā na strī na puruṣa iti |

天曰賢者若能轉此女像則眾女人身可轉若其不女于女身亦不見者則眾女人雖女身為非女非見也又如佛言一切諸法非女非男

天曰舍利弗若能轉此女身則一切女人亦當能轉如舍利弗非女而現女身一切女人亦復如是雖現女身而非女也是故佛說一切諸法非男非女

天女復言尊者若能轉此女身一切女身亦當能轉如舍利子實非是女而現女身一切女身亦復如是雖現女身而實非女世尊依此密意說言一切諸法非男非女

smras pa | gal te gnas brtan gyis bud med kyi gzugs las slar bsgyur nus na ni bud med thams cad kyis bud med kyi dṅos po las ’gyur ro || ji ltar gnas brtan bud med du snaṅ ba de bźin du bud med thams cad kyaṅ bud med kyi gzugs su snaṅ ste | bud med ma yin pa las bud med kyi gzugs su snaṅ ṅo || de la dgoṅs te bcom ldan ’das kyis chos thams cad bud med kyaṅ ma yin | skyes pa yaṅ ma yin źes gsuṅs so ||

The goddess continued, "If the elder could again change out of the female state, then all women could also change out of their female states. (All women appear in the form of women in just the same way) as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. All women appear in the form of women in just the same way(as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women.) With this in mind, the Buddha said, ’In all things, there is neither male nor female.’"

. . . . . .

atha sā devatā tad adhiṣṭhānam avāsṛjat | athāyuṣmāñ śāriputraḥ punar eva svarūpasamanvāgato babhūva | atha sā devatāyuṣmantaṃ śāriputram evam āha: kva nu te bhadanta śāriputra strīrūpaṃ kṛtaṃ gatam |

即時舍利弗身復如故天曰賢者何緣作此女相

即時天女還攝神力舍利弗身還復如故天問舍利弗女身色相今何所在

爾時天女作是語已還攝神力各復本形問舍利子尊者女身今何所在

de nas lha mo des byin gyis brlabs de btaṅ ba daṅ | tshe daṅ ldan pa śā ri’i bu slar yaṅ bdag gi gzugs daṅ ldan par gyur to || de nas lha mo des śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu khyod kyis bud med kyi gzugs su byas pa de ga re |

Then, the goddess released her magical power and each returned to his ordinary form. She then said to him, "Reverend Śāriputra, what have you done with your female form?"

. . . .

āha: na tat kṛtaṃ na vikṛtam |

曰吾不作非不作

舍利弗言女身色相無在無不在

舍利子言今我女身無在無變

smras pa | bdag gis byas pa’aṅ med bsgyur ba’aṅ med do ||

Śāriputra: I neither made it nor did I change it.

.

āha: evam eva sarvadharmā na kṛtā na vikṛtāḥ | yatra ca na kṛtir na vikṛtis tad buddhavacanam |

天曰如是賢者諸法亦非作非不作夫不作非不作者佛所說也

天曰一切諸法亦復如是無在無不在夫無在無不在者佛所說也

天曰尊者善哉善哉一切諸法亦復如是無在無變說一切法無在無變是真佛語

smras pa | de bźin du chos thams cad kyaṅ byas pa yaṅ med | bsgyur pa yaṅ med do || gaṅ ma byas śiṅ bsgyur ba med pa de ni saṅs rgyas kyi bka’o ||

Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.

. .

āha: itas tvaṃ devate cyutā kutropapatsyase |

舍利弗問天汝沒此當於何生

舍利弗問天汝於此沒當生何所

時舍利子問天女言汝於此沒當生何所

smras pa | lha mo khyod ’di nas śi ’phos na gaṅ du skye |

Śāriputra: Goddess, where will you be born when you transmigrate after death?

.

āha: yatraiva tathāgatanirmita upapatsyate, tatraivāham upapatsye |

天曰佛化所生吾如彼生

天女答言如來所化當所生處我當生彼

smras pa | de bźin gśegs pas sprul pa de gar skye bar bdag kyaṅ der skye’o | |

Goddess: I will be born where all the magical incarnations of the Tathāgata are born.

.

āha: tathāgatanirmitasya na cyutir nopapattiḥ |

曰如佛化生非沒生也

曰佛化所生非沒生也

舍利子言如來所化無沒無生云何而言當所生處

smras pa | de bźin bśegs pas sprul pa la ni ’chi ’pho’aṅ med | skye ba yaṅ med do ||

Śāriputra: But the emanated incarnations of the Tathāgata do not transmigrate nor are they born.

. .

āha: evam eva sarvadharmāṇāṃ na cyutir nopapattiḥ |

天曰眾生猶然亦不見其沒生者也

天曰眾生猶然無沒生也

天曰尊者諸法有情應知亦爾無沒無生云何問我當生何所

smras pa | chos thams cad kyaṅ de bźin te | ’chi ’pho med ciṅ skye ba med do ||

Goddess: All things and living beings are just the same; they do not transmigrate nor are they born!

. .

āha: kiyaccireṇa punar devate bodhim abhisaṃbhotsyase |

曰天久如能成無上正真道最正覺乎

舍利弗問天汝久如當得阿耨多羅三藐三菩提

時舍利子問天女言汝當久如證得無上正等菩提

smras pa | lha mo khyod ji srid na byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur |

Śāriputra: Goddess, how soon will you attain the perfect enlightenment of Buddhahood?

.

āha: yadā sthaviraḥ pṛthagjanadharmasamanvāgato bhaviṣyati, tadāhaṃ bodhim abhisaṃbhotsye |

曰久猶凡民之普得法乃吾成最正覺

天曰如舍利弗還為凡夫我乃當成阿耨多羅三藐三菩提

天女答言如舍利子還成異生具異生法我證無上正等菩提久近亦爾

smras pa | gaṅ gi tshe gnas brtan khyod so so’i skye bo’i chos daṅ ldan par ’gyur ba de’i tshe bdag kyaṅ byaṅ chub mṅon par rdzogs par ’tshaṅ rgya’o ||

Goddess: At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of Buddhahood.

.

āha: asthānam etad devate yad ahaṃ pṛthagjanadharmasamanvāgataḥ syām |

曰云何凡民之普得法者無乃非處乎

舍利弗言我作凡夫無有是處

舍利子言無處無位我當如是還成異生具異生法

smras pa | lha mo kho bo so so’i skye bo’i chos daṅ ldan par ’gyur ba de ni gnas ma yin no ||

Śāriputra: Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.

.

āha: evam eva bhadanta śāriputra asthānam etad yad ahaṃ bodhim abhisaṃbhotsye | tat kasmād dhetoḥ | asthānasthitaiva hi bodhiḥ | tasmād asthānaṃ na kaścid abhisaṃbhotsyate |

天曰其為無上最正覺者非有處也所以者何佛無所立故曰無所於最正覺者

天曰我得阿耨多羅三藐三菩提亦無是處所以者何菩提無住處是故無有得者

天曰尊者我亦如是無處無位當證無上正等菩提所以者何無上菩提無有住處是故亦無證菩提者

smras pa | btsun pa śā ri’i bu de bźin du bdag kyaṅ byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ba de ni gnas ma yin no || de ci’i phyir źe na | byaṅ chub ni gnas ma yin pa la gnas pa’i phyir te | de lta bas na gnas ma yin pa la ni su yaṅ mṅon par rdzogs par ’tshaṅ rgya ba med do ||

Goddess: Just so, reverend Śāriputra, it is impossible that I should attain the perfect enlightenment of Buddhahood! Why? Because perfect enlightenment stands upon the impossible. Because it is impossible, no one attains the perfect enlightenment of Buddhahood.

. . . .

sthavira āha: uktaṃ devate tathāgatena gaṅgānadīvālikāsamās tathāgatā abhisaṃbuddhā abhisaṃbudhyante ’bhisaṃbhotsyante ca |

舍利弗言今諸佛最正覺及其已正覺與當正覺者如江河沙皆謂何乎

舍利弗言今諸佛得阿耨多羅三藐三菩提已得當得如恒河沙皆謂何乎

舍利子言若爾云何佛說諸佛如殑伽沙現證無上正等菩提已證當證

gnas brtan śā ri’i bus smras pa | de bźin gśegs pas gsuṅs pa ni gaṅ gā’i kluṅ gi bye ma sñed kyi de bźin gśegs pa rnams mṅon par rdzogs par saṅs rgyas so || mṅon par rdzogs par ’tshaṅ rgya’o || mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ro źes gsuṅs so ||

Śāriputra: But the Tathāgata has declared: "The Tathāgatas, who are as numerous as the sands of the Ganges, have attained perfect Buddhahood, are attaining perfect Buddhahood, and will go on attaining perfect Buddhahood."

. .

devatāha: akṣaragaṇanāsaṃketādhivacanam etad bhadanta śāriputra atītānāgatapratyutpannā buddhā iti | na punar buddhā atītā vānāgatā vā vartamānā vā | tryadhvasamatikrāntā hi bodhiḥ | api ca prāptaṃ sthavireṇārhatvam |

曰此以文數為讀者耳非謂道有去來今也夫三塗等且如賢者得道云何

天曰皆以世俗文字數故說有三世非謂菩提有去來今天曰舍利弗汝得阿羅漢道耶

天曰尊者皆是文字俗數語言說有三世諸佛證得非謂菩提有去來今所以者何無上菩提超過三世又舍利子汝已證得阿羅漢耶

lha mos smras pa | btsun pa śā ri’i bu | ’das pa daṅ | ma ’oṅs pa daṅ | da ltar byuṅ ba’i saṅs rgyas rnams źes bya ba de ni yi ge bgraṅ ba’i brda’i tshig b’a dags te | saṅs rgyas rnams ni ’das pa yam | ma ’oṅs pa yam | da ltar byuṅ ba ma yin te | byaṅ chub ni dus gsum las yaṅ dag par ’das pa’o || gnas brtan gyis dgra bcom pa thob bam |

Goddess: Reverend Śāriputra, the expression, "the Buddhas of the past, present and future," is a conventional expression made up of a certain number of syllables. The Buddhas are neither past, nor present, nor future. Their enlightenment transcends the three times! But tell me, elder, have you attained sainthood?

. . . . .

āha: prāptam asaṃprāptikāraṇena |

曰所得者為不惑耳

曰無所得故而得

舍利子言不得而得得無所得

smras pa | thob pa med pa’i rgyus thob bo ||

Śāriputra: It is attained, because there is no attainment.

.

āha: evam evābhisaṃbodhir anabhisaṃbodhikāraṇena |

天曰如是賢者吾成佛者亦以為彼未正覺故

天曰諸佛菩薩亦復如是無所得故而得

天曰尊者菩提亦爾不證而證證無所證

smras pa | de bźin du mṅon par rdzogs par byaṅ chub ba med pa’i rgyus mṅon par rdzogs par byaṅ chub bo ||

Goddess: Just so, there is perfect enlightenment because there is no attainment of perfect enlightenment.

.

§17 atha vimalakīrtir licchavir āyuṣmantaṃ śāriputram evam āha: dvānavatibuddhakoṭīparyupāsitā bhadanta śāriputra eṣā devatābhijñājñānavikrīḍitā praṇidhānasamucchritā kṣāntipratilabdhāvaivartikasamavasaraṇā praṇidhānavaśena yathecchati tathā tiṣṭhati satvaparipākāya ||

爾時維摩詰謂賢者舍利弗言是天已奉事九十二億佛神通之智已解了所願普具法忍已得已不退轉願行如言所欲能現

爾時維摩詰語舍利弗是天女已曾供養九十二億佛已能遊戲菩薩神通所願具足得無生忍住不退轉以本願故隨意能現教化眾生

時無垢稱即語尊者舍利子言如是天女已曾供養親近承事九十有二百千俱胝那庾多佛已能遊戲神通智慧所願滿足得無生忍已於無上正等菩提永不退轉乘本願力如其所欲隨所宜處成熟有情

de nas li tsa ba’i dri ma med par grags pas tshe daṅ ldan pa gnas brtan śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu lha mo ’di ni saṅs rgyas bye ba khrag khrig phrag dgu bcu rtsa gñis la bsñen bkur byas te | mṅon par śes pa’i ye śes la rnam par rtse ba | smon lam las yaṅ dag par byuṅ ba | bzod pa thob pa | phyir mi ldog pa la yaṅ dag par źugs pa ste | sems can yoṅs su smin par bya ba’i phyir smon lam gyi dbaṅ gis ji ltar ’dod pa de bźin du gnas so ||

Then the Licchavi Vimalakīrti said to the venerable elder Śāriputra, "Reverend Śāriputra, this goddess has already served ninety-two million billion Buddhas. She plays with the superknowledges. She has truly succeeded in all her vows. She has gained the tolerance of the birthlessness of things. She has actually attained irreversibility. She can live wherever she wishes on the strength of her vow to develop living beings."

. . . . .

devatāparivartaḥ ṣaṣṭhaḥ

lha mo’i le’u ste drug pa’o | || |

.

維摩詰經如來種品第八

維摩詰所說經佛道品第八

說無垢稱經菩提分品第八

8. The Family of the Tathāgatas

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§1 atha khalu mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim evam āha: kathaṃ kulaputra bodhisatvo gatiṃgato bhavati buddhadharmeṣu |

文殊師利問曰何謂族姓子菩薩所至到處興有佛法

爾時文殊師利問維摩詰言菩薩云何通達佛道

時妙吉祥問無垢稱云何菩薩於諸佛法到究竟趣

de nas ’jam dpal gźon nur gyur pas li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin |

Then, the crown prince Mañjuśrī said to the Licchavi Vimalakīrti, "Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?"

. .

āha: yadā mañjuśrīḥ bodhisatvo ’gatigamanaṃ gacchati, tadā bodhisatvo gatiṃgato bhavati buddhadharmeṣu |

維摩詰言其來往周旋有智慧興有佛法

維摩詰言若菩薩行於非道是為通達佛道

無垢稱言若諸菩薩行於非趣乃於佛法到究竟趣

smras pa | ’jam dpal gaṅ gi tshe byaṅ chub sems dpa’ ’gro ba ma yin par ’gro ba de’i tshe byaṅ chub sems dpa’ saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin no ||

Vimalakīrti replied, "Mañjuśrī, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

.

āha: katamac ca bodhisatvasyāgatigamanam |

菩薩來往為之奈何

又問云何菩薩行於非道

妙吉祥言云何菩薩行於非趣

smras pa | byaṅ chub sems dpas ’gro ba ma yin par ’gro ba gaṅ |

Mañjuśrī continued, "How does the bodhisattva follow the wrong way?"

.

āha: yadā pañcānantaryagatiṃ ca gacchati, na ca vyāpādavihiṃsāpraduṣṭo bhavati | nirayagatiṃ ca gacchati, sarvarajaḥ kleśavigataś ca bhavati | tiryagyonigatiṃ ca gacchati, vigatatamo’ndhakāraś ca bhavati | asuragatiṃ ca gacchati, mānamadadarpavigataś ca bhavati | yamalokagatiṃ ca gacchati, sarvapuṇyajñānasaṃbhāropāttaś ca bhavati | aneñjyarūpagatiṃ ca gacchati, na ca tadgatisamavasaraṇo bhavati | rāgagatiṃ ca gacchati, vigatarāgaś ca bhavati sarvakāmabhogeṣu | doṣagatiṃ ca gacchati, apratihataś ca bhavati sarvasatveṣu | mohagatiṃ ca gacchati, prajñānidhyapticittaś ca bhavati sarvadharmeṣu | mātsaryagatiṃ ca gacchati, sarvādhyātmabāhyavastuparityāgī ca bhavati kāyajīvitānapekṣaḥ | duḥśīlagatiṃ ca gacchati, sarvaśīlaśikṣādhutaguṇasaṃlekhapratiṣṭhitaś ca bhavaty anumātreṣv avadyeṣu bhayadarśī | vyāpādakhilakrodhagatiṃ ca gacchati, maitrīvihāri ca bhavaty atyantāvyāpannacittaḥ | kausīdyagatiṃ ca gacchati, sarvakuśalamūlaparyeṣṭyabhiyuktaś ca bhavaty apratiprasrabdhavīryārambhaḥ | vibhrāntendriyagatiṃ ca gacchati, ariktadhyānaś ca bhavati prakṛtisamāpannaḥ | dauḥprajñagatiṃ ca gacchati, sarvalokikalokottaraśāstrakuśalaś ca bhavati prajñāpāramitāgatiṃgataḥ | kuhanalapanacaryāgatiṃ gacchati, upāyakauśalacaryāniryātaś ca bhavati saṃdhābhāṣyakuśalaḥ | mānagatiṃ ca darśayati, setusaṃkrāmabhṛtaś ca bhavati sarvalokasya | kleśagatiṃ ca gacchati, prakṛtipariśuddhaś ca bhavaty atyantāsaṃkliṣṭaḥ | māragatiṃ ca gacchati, aparapratyayaś ca bhavati sarvabuddhadharmeṣu | śrāvakagatiṃ ca gacchati, aśrutadharmaśrāvayitā ca bhavati satvānām | pratyekabuddhagatiṃ ca gacchati, mahākaruṇāniryātaś ca bhavati satvaparipākāya | daridragatiṃ ca gacchati, ratnapāṇitāpratilabdhaś ca bhavaty akṣayabhogaḥ | vikalendriyagatiṃ ca gacchati, lakṣaṇasamalaṃkṛtaś ca bhavaty abhirūpaḥ | hīnakulopapattigatiṃ ca gacchati, tathāgatakulagotrasaṃbhṛtaś ca bhavati puṇyajñānopacitasaṃbhāraḥ | durbaladurvarṇāvahoṭimakagatiṃ ca gacchati, nārāyaṇātmabhāvapratilabdhaś ca bhavati priyadarśanaḥ sarvasatvānām | jīrṇavyādhito glānacaryāṃ ca darśayati, atyantavyādhisamudghātitaś ca bhavati maraṇabhayasamatikrāntaḥ | bhogagatiṃ ca darśayati, anityasaṃjñāpratyavekṣaṇābahulaś ca bhavati sarvaiṣaṇāpratiprasrabdhaḥ | antaḥpuranāṭakavyūhāś ca bodhisatvo darśayati, uttīrṇakāmapaṅkaś ca bhavaty aniketacārī | dhandhāyatanagatiṃ ca gacchati, vicitrapratibhānālaṃkāraś ca bhavati dhāraṇīpratilabdhaḥ | tīrthikagatiṃ ca gacchati, tīrthabhūtaś ca bhavati | sarvalokagatiṃ ca gacchati, sarvagatinivṛttaś ca bhavati | nirvāṇagatiṃ ca gacchati, saṃsāraprabandhaṃ ca na jahāti | evaṃ mañjuśrīḥ bodhisatvo ’gatigamanaṃ gacchati, gatiṃgataś ca bhavati sarvabuddhadharmeṣu |

其至五無間處能使無諍怒至地獄處能使除冥塵至於畜生處則為除闇昧能使無慢求入餓鬼道一切以福隨次合會至無智處不與同歸能使知道在怒害處為現仁意不害眾生在憍處為現橋梁合聚度人在塵勞處為現都淨無有勞穢如在魔道則能使其覺知所緣在弟子道所未聞法令人得聞在緣一覺道能行大悲坐而化人入貧窶中則為施以無盡之財入鄙陋中為以威相嚴其種姓入異學中則使世間一切依附遍入諸道一切能為解說正要至泥洹道度脫生死如無絕已是為菩薩來往周旋所入諸道能有佛法

答曰若菩薩行五無間而無惱恚至于地獄無諸罪垢至于畜生無有無明憍慢等過至于餓鬼而具足功德行色無色界道不以為勝示行貪欲離諸染著示行瞋恚於諸眾生無有恚閡示行愚癡而以智慧調伏其心示行慳貪而捨內外所有不惜身命示行毀禁而安住淨戒乃至小罪猶懷大懼示行瞋恚而常慈忍示行懈怠而懃修功德示行亂意而常念定示行愚癡而通達世間出世間慧示行諂偽而善方便隨諸經義示行憍慢而於眾生猶如橋梁示行諸煩惱而心常清淨示入於魔而順佛智慧不隨他教示入聲聞而為眾生說未聞法示入辟支佛而成就大悲教化眾生示入貧窮而有寶手功德無盡示入刑殘而具諸相好以自莊嚴示入下賤而生佛種姓中具諸功德示入羸劣醜陋而得那羅延身一切眾生之所樂見示入老病而永斷病根超越死畏示有資生而恒觀無常實無所貪示有妻妾采女而常遠離五欲淤泥現於訥鈍而成就辯才總持無失示入邪濟而以正濟度諸眾生現遍入諸道而斷其因緣現於涅槃而不斷生死文殊師利菩薩能如是行於非道是為通達佛道

無垢稱言若諸菩薩雖復行於五無間趣而無恚惱忿害毒心雖復行於那落迦趣而離一切煩惱塵垢雖復行於諸傍生趣而離一切黑暗無明雖復行於阿素洛趣而離一切傲慢憍逸雖復行於琰魔王趣而集廣大福慧資糧雖復行於無色定趣而能於彼不樂趣向雖復示行貪欲行趣而於一切所受欲中離諸染著雖復示行瞋恚行趣而於一切有情境界離諸瞋恚無損害心雖復示行愚癡行趣而於諸法遠離一切黑暗無明以智慧明而自調伏雖復示行慳貪行趣而能棄捨諸內外事不顧身命雖復示行犯戒行趣而能安立一切尸羅杜多功德少欲知足於小罪中見大怖畏雖復示行瞋忿行趣而能究竟安住慈悲心無恚惱雖復示行懈怠行趣而能勤習一切善根精進無替雖復示行根亂行趣而常恬默安止靜慮雖復示行惡慧行趣而善通達一切世間出世間信至究竟慧波羅蜜多雖復示行諂詐行趣而能成辦方便善巧雖復示行密語方便憍慢行趣而為成立濟度橋梁雖復示行一切世間煩惱行趣而性清淨究竟無染雖復示行眾魔行趣而於一切佛法覺慧而自證知不隨他緣雖復示行聲聞行趣而為有情說未聞法雖復示行獨覺行趣而為成辦大慈大悲成熟有情雖復現處諸貧窮趣而得寶手珍財無盡雖復現處諸缺根趣而具相好妙色嚴身雖復現處卑賤生趣而生佛家種姓尊貴積集殊勝福慧資糧雖復現處羸劣醜陋眾所憎趣而得勝妙那羅延身一切有情常所樂見雖復現處諸老病趣而能畢竟除老病根超諸死畏雖復現處求財位趣而多修習觀無常想息諸悕求雖復現處宮室妓女諸戲樂趣而常超出諸欲淤泥修習畢竟遠離之行雖復現處諸頑嚚趣而具種種才辯莊嚴得陀羅尼念慧無失雖復現處諸邪道趣而以正道度諸世間雖復現處一切生趣而實永斷一切趣生雖復現處般涅槃趣而常不捨生死相續雖復示現得妙菩提轉大法輪入涅槃趣而復勤修諸菩薩行相續無斷唯妙吉祥菩薩如是行於非趣乃得名為於諸佛法到究竟趣

smras pa | gaṅ gi tshe mtshams med pa lṅa’i ’gro bar ’gro yaṅ gnod sems daṅ | rnam par ’tshe ba daṅ | rab tu sdaṅ bar mi ’gyur ro || sems can dmyal ba’i ’gro bar ’gro yaṅ ñon moṅs pa’i rdul thams cad daṅ bral ba yin | dud ’gro’i ’gro bar ’gro yaṅ glen pa’i mun pa mun gnag daṅ bral ba yin | lha ma yin du ’gro bar ’gro yaṅ ṅa rgyal daṅ | rgyags pa daṅ | dregs pa med pa yin | gśin rje’i ’jig rten du ’gro bar ’gro yaṅ bsod nams daṅ | ye śes kyi tshogs thams cad blaṅs pa yin | mi g.yo ba daṅ | gzugs med pa’i ’gro bar ’gro yaṅ de’i ’gro ba la yaṅ dag par ’jug pa ma yin | ’dod chags kyi ’gro bar ’gro yaṅ ’dod pa’i loṅs sbyod thams cad la ’dod chags daṅ bral pa yin | źe sdaṅ gi ’gro bar ’gro yaṅ sems can thams cad la khoṅ khro ba med pa yin | gti mug gi ’gro bar ’gro yaṅ chos thams cad la śes rab kyis ṅes par rtogs pa’i sems pa daṅ ldan pa yin | ser sna’i ’gro bar ’gro yaṅ lus daṅ | srog la mi lta bas phyi naṅ gi dṅos po yoṅs su gtoṅ pa yin | tshul khrims ’chal ba’i ’gro bar ’gro yaṅ kha na ma tho ba cuṅ zad la yaṅ ’jigs par lta źiṅ sbyaṅs pa’i yon tan daṅ | yo byad bsñuṅs pa thams cad la gnas pa yin | gnod sems kyi tha ba daṅ | khoṅ khro ba’i ’gro bar ’gro yaṅ śin tu gnod sems med ciṅ byams pa la gnas pa yin | le lo’i ’gro bar ’gro yaṅ brtson ’grus rtsom pa rgyun mi ’chad ciṅ dge ba’i rtsa ba thams cad yoṅs su tshol ba la brtson pa yin | dbaṅ po ’khrul ba’i ’gro bar ’gro yaṅ raṅ bźin gyis sñoms par źugs śiṅ bsam gtan don yod pa yin | ’chal ba’i śes rab kyi ’gro bar ’gro yaṅ śes rab kyi pha rol tu phyin pa’i ’gro bar soṅ źiṅ ’jig rten pa daṅ | ’jig rten las ’das pa’i bstan bcos thams cad la mkhas pa yin | tshul ’chos pa daṅ | kha gsag byed pa’i ’gro bar ’gro yaṅ ldem po dag la mkhas śiṅ thabs mkhas pa’i spyod pa tshar phyin pa yaṅ yin | ṅa rgyal gyi ’gro ba’aṅ ston la ’jig rten thams cad kyi zam pa daṅ | stegs bur ’gyur ba yaṅ yin | ñon moṅs pa’i ’gro bar ’gro yaṅ śin tu kun nas ñon moṅs pa med ciṅ raṅ bźin gyis yoṅs su dag pa yaṅ yin | bdud kyi ’gro bar ’gro yaṅ saṅs rgyas kyi chos thams cad la gźan gyi driṅ la mi ’jog pa yaṅ yin | ñan thos kyi ’gro bar ’gro yaṅ sems can rnams la ma thos pa’i chos thos par byed pa yaṅ yin | raṅ saṅs rgyas kyi ’gro bar ’gro yaṅ sems can thams cad yoṅs su smin par bya ba’i phyir sñiṅ rje chen po las byuṅ ba yaṅ yin | dbul po’i ’gro bar ’gro yaṅ loṅs spyod zad mi śes pa’i rin po che lag na thogs pa yaṅ yin | dbaṅ po ñams pa’i ’gro bar ’gro yaṅ gzugs bzaṅ źiṅ mtshan gyis legs par brgyan pa yaṅ yin | rigs ṅan par skye ba’i ’gro bar ’gro yaṅ bsod nams daṅ | ye śes kyi tshogs bsags pas de bźin gśegs pa’i gduṅ rab tu skye bar ’gyur ba yaṅ yin | ñam chuṅ źiṅ mdog ṅan pa gźan pa’i ’gro bar ’gro yaṅ bltan sdug pa daṅ | sred med kyi bu’i lus lta bu thob pa yaṅ yin | sems can thams cad lan ba daṅ | mi bde ba’i spyod pa’aṅ ston la ’chi ba’i ’jigs pa las śin tu ’das śiṅ rab tu choms pa yaṅ yin | loṅs sbyod kyi ’gro bar ’gro yaṅ btsal ba thams cad med ciṅ mi rtag pa’i ’du śes la so sor rtog pa maṅ ba yaṅ yin | byaṅ chub sems dpas slas daṅ | gar thabs maṅ po ston kyaṅ dben par sbyod ciṅ ’dod pa’i ’dam las brgal ba yaṅ yin | khams daṅ | skye mched kyi ’gro bar ’gro yaṅ gzuṅs thob ciṅ spobs pa sna tshogs kyis brgyan pa yaṅ yin | mu stegs can gyi ’gro bar ’gro yaṅ mu stegs su gyur pa yaṅ ma yin | ’jig rten thams cad kyi ’gro bar ’gro yaṅ ’gro ba thams cad las phyir ldog pa yaṅ yin | mya ṅan las ’das pa’i ’gro bar ’gro yaṅ ’khor ba’i rgyun kyaṅ mi gtoṅ ba yin te | ’jam dpal | de ltar na byaṅ chub sems dpa’ ’gro ba ma yin par ’gro ba ste | saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin no ||

Vimalakīrti replied, "Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of passions. Even should he go into the states of the animals, he remains free of darkness and ignorance. When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance. When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom. When he goes into the states of motionlessness and immateriality, he does not dissolve therein. "He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire. He may follow the ways of hatred, yet he feels no anger to any living being. He may follow the ways of folly, yet he is ever conscious with the wisdom of firm understanding. " He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life. He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities. He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love. He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue. He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated. He may follow the ways of false wisdom, yet, having reached the transcendence of wisdom, he is expert in all mundane and transcendental sciences. " He may show the ways of sophistry and contention, yet he is always conscious of ultimate meanings and has perfected the use of liberative techniques. He may show the ways of pride, yet he serves as a bridge and a ladder for all people. He may show the ways of the passions, yet he is utterly dispassionate and naturally pure. He may follow the ways of the Māras, yet he does not really accept their authority in regard to his knowledge of the qualities of the Buddha. He may follow the ways of the disciples, yet he lets living beings hear the teaching they have not heard before. He may follow the ways of the solitary sages, yet he is inspired with great compassion in order to develop all living beings. " He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth. He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks. He may follow the ways of those of lowly birth, yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathāgatas. He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana. "He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death. " He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence. He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire. " He follows the ways of the dumb and the incoherent, yet, having acquired the power of incantations, he is adorned with a varied eloquence. "He follows the ways of the heterodox without ever becoming heterodox. He follows the ways of all the world, yet he reverses all states of existence. He follows the way of liberation without ever abandoning the progress of the world. "Mañjuśrī, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

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

§2 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam evam āha: kataman mañjuśrīḥ tathāgatānāṃ gotram |

於是維摩詰又問文殊師利何等為如來種

於是維摩詰問文殊師利何等為如來種

時無垢稱問妙吉祥何等名為如來種性願為略說

de nas li tsa ba’i dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal | de bźin gśegs pa rnams kyi rigs gaṅ yin |

Then, the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, "Mañjuśrī, what is the ’family of the Tathāgatas’?"

. . .

āha: satkāyaḥ kulaputra tathāgatānāṃ gotram, avidyā bhavatṛṣṇā ca gotram, rāgadoṣamohā gotram, catvāro viparyāsā gotram, pañca nivaraṇāni gotram, ṣaḍāyatanaṃ gotram, sapta vijñānasthitayo gotram, aṣṭau mithyātvāni gotram, navāghātavastūni gotram, daśākuśalāḥ karmapathā gotram | idaṃ kulaputra tathāgatānāṃ gotram | saṃkṣepeṇa kulaputra dvāṣaṣṭir dṛṣṭigatāni tathāgatānāṃ gotram |

答曰有身為種無明與恩愛為種婬怒癡為種四顛倒為種五蓋為種六入為種七識住為種八邪道為種九惱為種十惡為種是為佛種

文殊師利言有身為種無明有愛為種貪恚癡為種四顛倒為種五蓋為種六入為種七識處為種八邪法為種九惱處為種十不善道為種以要言之六十二見及一切煩惱皆是佛種

妙吉祥言所謂一切偽身種性是如來種性一切無明有愛種性是如來種性貪欲瞋恚愚癡種性是如來種性四種虛妄顛倒種性是如來種性如是所有五蓋種性六處種性七識住種性八邪種性九惱事種性十種不善業道種性是如來種性以要言之六十二見一切煩惱惡不善法所有種性是如來種性

smras pa | rigs kyi bu ’jig tshogs ni de bźin gśegs pa rnams kyi rigs so || ma rig pa daṅ | srid pa’i sred pa ni rigs so || ’dod chags daṅ | źe sdaṅ daṅ | gti mug ni rigs so || phyin ci log bźi ni rigs so || sgrib pa lṅa ni rigs so || skye mched drug ni rigs so | | rnam par śes pa la gnas pa bdun ni rigs so || log pa brgyad ni rigs so || kun nas mnar sems kyi dṅos po dgu ni rigs so || mi dge ba’i las kyi lam bcu ni rigs so || rigs kyi bu ’di ni de bźin gśegs pa rnams kyi rigs te | rigs kyi bu | mdor na lta bar gyur pa drug cu rtsa gñis ni de bźin gśegs pa rnams kyi rigs so ||

Mañjuśrī replied, "Noble sir, the family of the Tathāgatas consists of all basic egoism; of ignorance and the thirst for existence; of lust, hate, and folly; of the four misapprehensions, of the five obscurations, of the six media of sense, of the seven abodes of consciousness, of the eight false paths, of the nine causes of irritation, of the paths of ten sins. Such is the family of the Tathāgatas. In short, noble sir, the sixty-two kinds of convictions constitute the family of the Tathāgatas!"

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

§3 āha: kiṃ saṃdhāya mañjuśrīḥ evaṃ vadasi |

曰何謂也

無垢稱言依何密意作如是說

smras pa | ’jam dpal ci las bsams te de skad smra |

Vimalakīrti: Mañjuśrī, with what in mind do you say so?

.

āha: na śakyaṃ kulaputra asaṃskṛtadarśinā niyāmāvakrāntisthitenānuttarāyāṃ samyakṣaṃbodhau cittam utpādayitum | kleśāgārasaṃskṛtasthitenādṛṣṭisatyena śakyam anuttarāyāṃ samyakṣaṃbodhau cittam utpādayitum | tadyathā kulaputra nojjaṅgaleṣu pṛthivīpraveśeṣūtpalapadmakumudapuṇḍarīkasaugandhikāni virohanti | kardamapulinaprakṣiptāny utpalapadmakumudapuṇḍarīkasaugandhikāni virohanti | evam eva kulaputra nāsaṃskṛtaniyāmaprāpteṣu satveṣu buddhadharmā virohanti | kleśapulinakardamaprāpteṣu satveṣu buddhadharmā virohanti | tadyathāpi nāma nākāśe bījāni virohanti | dharaṇitalapratiṣṭhitāni virohanti | evam eva nāsaṃskṛtaniyāmaprāpteṣu buddhadharmā virohanti | sumerusamāṃ satkāyadṛṣṭim utpādya bodhicittam utpadyate | tataś ca buddhadharmā virohanti | tad anenāpi te kulaputra paryāyeṇaivaṃ veditavyam | yathā sarvakleśās tathā tathāgatānāṃ gotram | tadyathāpi nāma kulaputra nānavatīrya mahāsamudraṃ śakyam anarghaṃ ratnam utkṣeptum | evam eva nānavatīrṇena kleśasāgaraṃ śakyaṃ sarvajñatācittaratnam utpādayitum |

文殊師利言夫虛無無數不能出現住發無上正真道意在塵勞事未見諦者乃能發斯大道意耳譬如族姓子高原陸土不生青蓮芙蓉蘅華卑濕污田乃生此華如是不從虛無無數出生佛法塵勞之中乃得眾生而起道意以有道意則生佛法從自見身積若須彌乃能兼見而起道意故生佛法依如是要可知一切塵勞之疇為如來種又譬如人不下巨海能舉夜光寶耶如是不入塵勞事者豈其能發一切智意

答曰若見無為入正位者不能復發阿耨多羅三藐三菩提心譬如高原陸地不生蓮華卑濕淤泥乃生此華如是見無為法入正位者終不復能生於佛法煩惱泥中乃有眾生起佛法耳又如殖種於空終不得生糞壤之地乃能滋茂如是入無為正位者不生佛法起於我見如須彌山猶能發于阿耨多羅三藐三菩提心生佛法矣是故當知一切煩惱為如來種譬如不下巨海不能得無價寶珠如是不入煩惱大海則不能得一切智寶

妙吉祥言非見無為已入正性離生位者能發無上正等覺心要住有為煩惱諸行未見諦者能發無上正等覺心譬如高原陸地不生殟缽羅花缽特摩花拘母陀花奔荼利花要於卑濕穢淤泥中乃得生此四種花如是聲聞獨覺種性已見無為已入正性離生位者終不能發一切智心要於煩惱諸行卑濕穢淤泥中方能發起一切智心於中生長諸佛法故又善男子譬如植種置於空中終不生長要植卑濕糞壤之地乃得生長如是聲聞獨覺種性已見無為已入正性離生位者不能生長一切佛法雖起身見如妙高山而能發起大菩提願於中生長諸佛法故是故當知一切生死煩惱種性是如來種性又善男子譬如有人不入大海終不能得吠琉璃等無價珍寶不入生死煩惱大海終不能發無價珍寶一切智心

smras pa | rigs kyi bu ’dus ma byas mthoṅ ba ṅes par ’jug pa la gnas pas ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed mi nus so || ñon moṅs pa’i ’byuṅ gnas ’dus byas la gnas pa bden pa ma mthoṅ bas ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed nus so || rigs kyi bu ’di lta ste dper na | dgon duṅ gis phyogs su me tog utpala daṅ | pad ma daṅ | ku mu da daṅ | pad ma dkar po daṅ | dri mchog rnams mi skye ste | ’dam daṅ | chu gliṅ du bskyed na me tog utpala daṅ | pad ma daṅ | ku mu da daṅ | pad ma dkar po daṅ | dri mchog rnams skye’o | | rigs kyi bu de bźin du ’dus ma byas ṅes pa thob pa’i sems can rnams la ni saṅs rgyas kyi chos rnams mi skye’o || ñon moṅs pa’i ’dam daṅ | chu gliṅ du gyur pa’i sems can rnams la ni saṅs rgyas kyi chos rnams skye’o || ’di lta ste dper na nam mkha’ la sa bon mi skye’i | sa la gnas śiṅ skye ba de bźin du ’bus ma byas ṅes ba thob pa’i sems can la saṅs rgyas kyi chos mi skye’i | ’jig tshogs la lta ba ri rab daṅ mñam pa bskyed nas byaṅ chub kyi sems skye ste | de nas saṅs rgyas kyi chos rnams skye’o || rigs kyi bu rnam graṅs ’dis ñon moṅs pa thams cad ni de bźin gśegs pa rnams kyi rigs su rig par bya’o | | rigs kyi bu ’di lta ste dper na rgya mtsho chen por ma źugs par rin thaṅ med pa’i rin po cher phyin par mi nus so || de bźin du ñon moṅs pa’i rgya mtshor ma źugs par ni thams cad mkhyen pa ñid de las skyed par mi nus so ||

Mañjuśrī: Noble sir, one who stays in the fixed determination of the vision of the uncreated is not capable of conceiving the spirit of unexcelled perfect enlightenment. However, one who lives among created things, in the mines of passions, without seeing any truth, is indeed capable of conceiving the spirit of unexcelled perfect enlightenment. Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily, and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks. Just so, the Buddha-qualities do not grow in living beings certainly destined for the uncreated but do grow in those living beings who are like swamps and mud banks of passions. Likewise, as seeds do not grow in the sky but do grow in the earth, so the Buddha-qualities do not grow in those determined for the absolute (but do grow in those who conceive the spirit of enlightenment), after having produced a Sumeru-like mountain of egoistic views. but do grow in those who conceive the spirit of enlightenment, (after having produced a Sumeru-like mountain of egoistic views. ) Noble sir, through these considerations one can understand that all passions constitute the family of the Tathāgatas. For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls. Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.

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

§4 atha sthaviro mahākāśyapo mañjuśriye kumārabhūtāya sādhukāram adāt: sādhu sādhu mañjuśrīḥ subhāṣitā ta iyaṃ vāg bhūtam | etat kleśā gotraṃ tathāgatānām | kuto hy asmadvidhānāṃ śaktir asti bodhicittam idānīm utpādayitum | pañcānantaryaprāptaḥ śakto bodhicittam utpādayitum, śakto buddhadharmān abhisaṃboddhum, na punar aham |

賢者大迦葉言善哉善哉文殊師利快說此言誠如之意塵勞之疇為如來種奚但身見能發無上正真道乎雖以五無間具猶能發斯大道意而具佛法矣已得羅漢為應真者終不能復起道意而具佛法也

爾時大迦葉歎言善哉善哉文殊師利快說此語誠如所言塵勞之疇為如來種我等今者不復堪任發阿耨多羅三藐三菩提心乃至五無間罪猶能發意生於佛法而今我等永不能發

爾時尊者大迦葉波歎妙吉祥善哉善哉極為善說實語如語誠無異言一切生死煩惱種性是如來種性所以者何我等今者心相續中生死種子悉已燋敗終不能發正等覺心寧可成就五無間業不作我等諸阿羅漢究竟解脫所以者何成就五種無間業者猶能有力盡無間業發於無上正等覺心漸能成辦一切佛法我等漏盡諸阿羅漢永無此能

de nas gnas brtan ’od sruṅ chen pos ’jam dpal gźon nur gyur pa la legs so źes bya ba byin te | legs so | legs so | ’jam dpal tshig ’di ni legs par smras pa ’di ni yaṅ dag go | ñon moṅs pa ni de bźin gśegs pa rnams kyi rigs te | bdag cag lta bus ni byaṅ chub tu sems bskyed pa’am | saṅs rgyas kyi chos la mṅon par rdzogs par ’tshaṅ rgya bar ga la nus | mtshams med pa lṅa daṅ ldan pas ni byaṅ chub kyi sems bskyed par yaṅ nus | saṅs rgyas kyi chos rnams kyaṅ mṅon par rdzogs par ’tshaṅ rgya bar nus so ||

Then, the elder Mahākāśyapa applauded the crown prince Mañjuśrī: "Good! Good Mañjuśrī! This is indeed well spoken! This is right! The passions do indeed constitute the family of the Tathāgatas. How can such as we, the disciples, conceive the spirit of enlightenment, or become fully enlightened in regard to the qualities of the Buddha? Only those guilty of the five deadly sins can conceive the spirit of enlightenment and can attain Buddhahood, which is the full accomplishment of the qualities of the Buddha!

. . . . . . . . .

§5 tadyathā vikalendriyasya puruṣasya pañcakāmaguṇā nirguṇā niḥsamarthāḥ | evam eva sarvasaṃyojanaprahīṇasya śrāvakasya sarvabuddhadharmā nirguṇā niḥsamarthāḥ | na tasya bhūyaḥ śaktir asti tān adhyālambitum* | tasmān mañjuśrīḥ pṛthagjanās tathāgatasya kṛtajñāḥ, na śrāvakāḥ | tat kasmād dhetoḥ | pṛthagjanā hi buddhaguṇāñ śrutvā triratnavaṃśānupacchedāyānuttarāyāṃ samyakṣaṃbodhau cittam utpādayanti | śrāvakāḥ punar yāvajjīvam api buddhadharmabalavaiśāradyāni śrutvānuttarāyāṃ samyakṣaṃbodhau na śaktāś cittam utpādayitum |

如根敗之士其於五樂不能復利如是弟子雜行已斷其於佛法不樂不利無復志願是以凡夫於佛法為有反復如弟子無有所以者何凡夫聞佛法能起大道不斷三寶使夫弟子終身聞佛法力無所畏非復有意起大道也

譬如根敗之士其於五欲不能復利如是聲聞諸結斷者於佛法中無所復益永不志願是故文殊師利凡夫於佛法有返復而聲聞無也所以者何凡夫聞佛法能起無上道心不斷三寶正使聲聞終身聞佛法力無畏等永不能發無上道意

如缺根士於妙五欲無所能為如是漏盡諸阿羅漢諸結永斷即於佛法無所能為不復志求諸佛妙法是故異生能報佛恩聲聞獨覺終不能報所以者何異生聞佛法僧功德為三寶種終無斷絕能發無上正等覺心漸能成辦一切佛法聲聞獨覺假使終身聞說如來力無畏等乃至所有不共佛法一切功德終不能發正等覺心

’di lta ste | dper na skyes bu dbaṅ po ma tshaṅ ba la ’dod pa’i yon tan lṅa ni yon tan med ciṅ nus pa med pa ste | de bźin du kun tu sbyor ba thams cad spaṅs pa’i ñan thos la ni saṅs rgyas kyi tshos thams cad yon tan med ciṅ nus pa med de | de la phyir dmigs par mi nus so|| ’jam dpal de lta bas na so so’i skye bo rnams ni de bźin gśegs pa la byas pa gzo’i | ñan thos rnams ni byas pa gzo ba ma yin no || de ci’i phyir źe na | so so’i skye pos ni saṅs rgyas kyi yon tan thos pas dkon mchog gsum gyi gduṅ rgyun mi ’chad par bya ba’i phyir bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par byed la | ñan thos kyis ni ji srid ’tsho’i bar du saṅs rgyas kyi chos stobs daṅ | mi ’jigs pa rnams thos kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par mi nus pa’i phyir ro ||

"Just as, for example, the five desire objects have no impression or effect on those bereft of faculties, even so all the qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples can never appreciate those qualities. "Therefore, Mañjuśrī, the ordinary individual is grateful to the Tathāgata, but the disciples are not grateful. Why? The ordinary individuals, upon learning of the virtues of the Buddha, conceive the spirit of unexcelled perfect enlightenment, in order to insure the uninterrupted continuity of the heritage of the Three Jewels; but the disciples, although they may hear of the qualities, powers, and fearlessnesses of the Buddha until the end of their days, are not capable of conceiving the spirit of unexcelled perfect enlightenment."

. . . . . . . . . .

§6 atha sarvarūpasaṃdarśano nāma bodhisatvas tasyām eva parṣadi saṃnipatito ’bhūt saṃniṣaṇṇaḥ | sa vimalakīrtiṃ licchavim evam āha: kasmin punas te gṛhapate mātāpitarau dāsīdāsakarmakarapauruṣeyam, kutra mitrajñātisālohitāḥ, kutra parivāro hayagajarathapativāhanaṃ vā | evam ukte vimalakīrtir licchaviḥ sarvarūpasaṃdarśanaṃ bodhisatvaṃ gāthābhir adhyabhāṣat:

於是眾中有坐菩薩字眾像見問維摩詰言居士父母妻子奴客執事安在朋友親戚徒隸為誰群從所有象馬車乘皆何所在爾時長者維摩詰答眾像見而說頌曰

爾時會中有菩薩名普現色身問維摩詰言居士父母妻子親戚眷屬吏民知識悉為是誰奴婢僮僕象馬車乘皆何所在於是維摩詰以偈答曰

爾時眾中有一菩薩名曰普現一切色身問無垢稱言居士父母妻子奴婢僕使親友眷屬一切侍衛象馬車乘御人等類悉為是誰皆何所在時無垢稱以妙伽他而答之曰

de nas byaṅ chub sems dpa’ gzugs thams cad ston pa źes bya ba ’khor der ’dus te ’dug pa des li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || khyim bdag | khyod kyi pha ma daṅ | bu daṅ | chuṅ ma daṅ | bran pho daṅ | bran mo daṅ | las byed pa daṅ | źo śas ’tsho ba rnams ga re | mdza’ bśes daṅ | ñe du daṅ | snag gi gñen mtshams rnams ga re | gyog daṅ | rta daṅ | glaṅ po che daṅ | śiṅ rta daṅ | dpuṅ bu chuṅ daṅ | bźon pa rnams ga re | de skad ces smras pa daṅ | li tsa ba’i dri ma med par grags pas byaṅ chub sems dpa’ gzugs thams cad ston pa la tshigs su bcad pa ’di dag smras so ||

Thereupon, the bodhisattva Sarvarupasamdarsana, who was present in that assembly, addressed the Licchavi Vimalakīrti: "Householder, where are your father and mother, your children, your wife, your servants, your maids, your laborers, and your attendants? Where are your friends, your relatives, and your kinsmen? Where are your servants, your horses, your elephants, your chariots, your bodyguards, and your bearers?" Thus addressed, the Licchavi Vimalakīrti spoke the following verses to the bodhisattva Sarvarupasamdarsana:

. . . .

prajñāpāramitā mātā bodhisatvāna māriṣa |
pitā copāyakauśalyaṃ yato jāyanti nāyakāḥ || (1) bhāryā dharmaratis teṣāṃ maitri karuṇā ca duhitarau |
satyadharmāv ubhau putrau gṛhaṃ śūnyārthacintanā || (2) sarvakleśās tathā śiṣyā yatheṣṭavaśavartinaḥ |
bodhyaṅgāś caiva mitrāṇi bodhiṃ budhyanti yair varām || (3) sahāyāś cānubaddhā hi ṣaḍ imāḥ pāramitāḥ sadā |
stryāgāraḥ saṃgrahas teṣāṃ dharmāḥ saṃgītivāditam || (4) udyānaṃ dhāraṇī teṣāṃ bodhyaṅgakusumaiś citam |
phalaṃ vimuktijñānaṃ ca vṛkṣā dharmadhanaṃ mahat || (5) vimokṣāḥ puṣkiriṇyaś ca samādhijālapūritāḥ |
viśuddhipadmasaṃchannā yatra snāyanti nirmalāḥ || (6) abhijñā vāhanaṃ teṣāṃ mahāyānam anuttamam |
sārathir bodhicittaṃ tu sanmārgo ’ṣṭāṅgikaḥ śivaḥ || (7) bhūṣanā lakṣaṇāny eṣām aśītiś cānuvyañjanāḥ |
hrīrapatrāpyavastrās te kalyāṇādhyāśayāḥ śubhāḥ || (8) saddharmadhanavantas te prayogo dharmadeśanā |
pratipattir mahālābhaḥ pariṇāmaś ca bodhaye || (9) śayanaṃ caturo dhyānāḥ śuddhājīvena saṃstṛtāḥ |
prajñā vibodhanaṃ teṣāṃ nityaṃ śrutasamāhitā || (10) amṛtaṃ bhojanaṃ teṣāṃ vimuktirasapānakam |
viśuddhāśayatā snānaṃ śīlaṃ gandhānulepanam || (11) kleśaśatruvinirghātāc chūrās te hy aparājitāḥ |
dharṣenti caturo mārān bodhimaṇḍadhvajāśritāḥ || (12) saṃcintyajāti darśenti ajātāś ca asaṃbhavāḥ |
dṛśyante sarvakṣetreṣu raśmirājavad udgatāḥ || (13) buddhakoṭyo hi pūjitvā sarvapūjāhi nāyakān |
na caivātmani buddhe vā jātu kurvanti niśrayam || (14) buddhakṣetrāṇi śodhenti satvānāṃ caritaṃ yathā |
ākāśakṣetrānuprāptā na satve satvasaṃjñinaḥ || (15) sarvasatvāna ye rūpā rutaghoṣāś ca īritāḥ |
ekakṣanena darśenti bodhisatvā viśāradāḥ || (16) mārakarma ca budhyante mārāṇāṃ cānuvartakāḥ |
upāyapāramiprāptāḥ sarvāṃ darśenti te kriyām || (17) te jīrṇavyādhitā bhonti mṛtam ātmānu darśayī |
satvānāṃ paripākāya māyādharmavihāriṇaḥ || (18) kalpoddāhaṃ ca darśenti uddahya tāṃ vasundharām |
nityasaṃjñīna satvānām anityam iti darśayī || (19) satvakoṭīsahasrebhir ekarāṣṭre nimantritāḥ |
sarveṣāṃ gṛhi bhuñjanti sarvān nāmenti bodhaye || (20) ye kecin mantravidyā vā śilpasthānā bahūvidhāḥ |
sarvatra pāramiprāptāḥ sarvasatvasukhāvahāḥ || (21) yāvanto loki pāṣaṇḍāḥ sarvatra pravrajanti te |
nānādṛṣṭigataprāptān satvān hi parimocayi || (22) candrā bhavanti sūryā vā śakrabrahmaprajeśvarāḥ |
bhavanti āpas tejaś ca pṛthivī mārutas tathā || (23) rogāntarakalpeṣu bhaiṣajyaṃ bhonti uttamam |
yehi satvā vimucyanti sukhī bhonti anāmayāḥ || (24) durbhikṣāntarakalpeṣu bhavanti pānabhojanam |
kṣudhāpipāsām apanetvān dharmaṃ deśenti prāṇinām || (25) śastra-antarakalpeṣu maitryādhyāyī bhavanti te |
avyāpāde niyojenti satvakoṭīśatān bahūn || (26) mahāsaṃgrāmamadhye ca samapakṣā bhavanti te |
saṃdhisāmagri rocenti bodhisatvā mahābalāḥ || (27) ye cāpi nirayāḥ kecid buddhakṣetreṣv acintiyāḥ |
saṃcintya tatra gacchanti satvānāṃ hitakāraṇāt || (28) yāvantyo gatayaḥ kāścit tiryagyonau prakāśitāḥ |
sarvatra dharmaṃ deśenti tena ucyanti nāyakāḥ || (29) kāmabhogāṃ pi darśenti dhyānaṃ darśenti dhyāyinām |
vihastaṃ māraṃ kurvanti avatāraṃ na denti te || (30) agnimadhye yathā padmam adbhutaṃ pi vidarśayet |
evaṃ kāmāṃś ca dhyānaṃ ca adbhutaṃ te vidarśayi || (31) saṃcintya gaṇikā bhonti puṃsām ākarṣaṇāya te |
rāgāṅkuśena lobhetvā buddhajñāne sthapenti te || (32) grāmikāś ca sadā bhonti sārthavāhāḥ purohitāḥ |
agrāmātyo ’tha cāmātyāḥ satvānāṃ hitakāraṇāt || (33) daridrāṇāṃ ca satvānāṃ nidhānaṃ bhonti akṣayam |
yeṣāṃ dānāni datvā hi bodhicittaṃ janenti te || (34) mānastabdheṣu satveṣu mahānagnā bhavanti te |
sarvamānasamudghātāṃ bodhiṃ prārthenti uttamām || (35) bhayārditānāṃ satvānāṃ saṃtiṣṭhante ’grataḥ sadā |
abhayaṃ teṣu datvā ca paripācenti bodhaye || (36) pañcābhijñā hi bhūtvā te ṛṣayo brahmacāriṇaḥ |
śīle satvān niyojenti kṣāntisauratyasaṃyame || (37) upasthānagurūn satvān saṃpaśyeha vināyakāḥ |
ceṭā bhavanti dāsā vā śiṣyatvam upayānti ca || (38) yena yenaiva cāṅgena satvā dharmaratā bhave |
darśenti hi kriyāḥ sarvā mahopāyasuśikṣitāḥ || (39) teṣām anantaśikṣā hi anantaś cāpi gocaraḥ |
anantajñānasaṃpannā anantaprāṇimocakāḥ || (40) na teṣāṃ kalpakoṭībhiḥ kalpakoṭīśatais tathā |
bhāṣadbhiḥ sarvabuddhais tu guṇāntaḥ suvaco bhavet || (41) bodhiṃ na prārthayet ko ’gryāṃ śrutvā dharmān imān budhaḥ |
anyatra hīnasatvebhyo yeṣāṃ prajñā na vidyate || (42)

母智度無極父為權方便
菩薩由是生得佛一切見樂法以為妻悲慈為男女
奉諦以降調居則思空義學知一切塵其生隨所欲
上道為親友覺意而不著我徒勇而果群從度無極
四恩當女事樂以歌道德總持為苑囿覺華甚奇快
厥實度知見彼樹法林大八解之浴池正水滿其淵
淨葉眾如殖浴此無垢塵參駕五通馳大乘難過踰
調御以道意八道坦忘憂相具以嚴容眾好飾其姿
慚愧免行成華鬘謂不疑七寶貨之大求者兼與法
得報利弘多隨布分斯道守如禪解教無患清淨道
以是依諸佛常勇志不搖是食甘露者以解味為漿
不慢不疑淨戒品為塗香在彼眾塵埃勇犍莫能勝
降伏一切魔咸使至道場其於所墮生都已無惑根
為現諸剎土將護度眾塵供養億如來奉諸三界將
不我則為佛生輒務成養修治佛土淨訓化諸群生
由是得最剎無人人所行一切民萌類聲響及眾變
一時能盡現菩薩樂精進邪行為順現隨欲牽致來
方便度無極一切示軌儀為現勝言教示身終如死
祐化諸人物於幻法不殆現劫盡乾燒更始生地形
眾人有常想照令知無常正使或億千出之一邑里
能悉為空舍安諸施以道如有禁咒語嶮谷若干輩
皆為到彼度菩薩無所畏世間眾道術一切從而學
非以隨疑見因之解人惑或作日月天或為梵中尊
為地主以德為風神亦然劫中有疾疫為之設醫藥
勤恤護養安除病消諸毒劫中設饑饉則施食與漿
前救彼飢渴卻以法語人劫中若兵起己為作慈利
化之以不諍兆民得休濟若於大戰中則我得臣眾
恒協用和安菩薩力勢強
至於有獄刑佛土不可勝
輒至到于彼趣使眾庶寧所往方教化五道遍分明
一切生索現此為菩薩生在欲示饒有現捨而行禪
能禁制魔首莫知孰執焉火中生蓮荷是可謂希有
無比為大炬其在欲能爾有民眾所聚則為興農利
導以無貪欲立之以佛智求為世間將宗長若帝師
輔上而懷下以此安群黎周惠諸貧民資財無有極
因厥所布施勸勵起道德在於憍慢中示現作力士
消伏諸貢高使立佛正道見人有危懼居前而慰安
既施使無畏乃化以道真為五通仙人修治梵行事
立眾以淨戒及忍和損意以敬養烝民見者樂精進
所有僮僕奴教學立其信隨如方便隨令人得樂法
欲現一切最善權必深學無際行謂此是以遊無疆
合會無邊慧說法無有量

智度菩薩母方便以為父
一切眾導師無不由是生法喜以為妻慈悲心為女
善心誠實男畢竟空寂舍弟子眾塵勞隨意之所轉
道品善知識由是成正覺諸度法等侶四攝為伎女
歌詠誦法言以此為音樂總持之園苑無漏法林樹
覺意淨妙華解脫智慧果八解之浴池定水湛然滿
布以七淨華浴此無垢人象馬五通馳大乘以為車
調御以一心遊於八正路相具以嚴容眾好飾其姿
慚愧之上服深心為華鬘富有七財寶教授以滋息
如所說修行迴向為大利四禪為床座從於淨命生
多聞增智慧以為自覺音甘露法之食解脫味為漿
淨心以澡浴戒品為塗香摧滅煩惱賊勇健無能踰
降伏四種魔勝幡建道場雖知無起滅示彼故有生
悉現諸國土如日無不見供養於十方無量億如來
諸佛及己身無有分別想雖知諸佛國及與眾生空
而常修淨土教化於群生諸有眾生類形聲及威儀
無畏力菩薩一時能盡現覺知眾魔事而示隨其行
以善方便智隨意皆能現或示老病死成就諸群生
了知如幻化通達無有礙或現劫盡燒天地皆洞然
眾人有常想照令知無常無數億眾生俱來請菩薩
一時到其舍化令向佛道經書禁咒術工巧諸伎藝
盡現行此事饒益諸群生世間眾道法悉於中出家
因以解人惑而不墮邪見或作日月天梵王世界主
或時作地水或復作風火劫中有疾疫現作諸藥草
若有服之者除病消眾毒劫中有飢饉現身作飲食
先救彼飢渴卻以法語人劫中有刀兵為之起慈心
化彼諸眾生令住無諍地若有大戰陣立之以等力
菩薩現威勢降伏使和安一切國土中諸有地獄處
輒往到于彼勉濟其苦惱一切國土中畜生相食噉
皆現生於彼為之作利益示受於五欲亦復現行禪
令魔心憒亂不能得其便火中生蓮華是可謂希有
在欲而行禪希有亦如是或現作婬女引諸好色者
先以欲鉤牽後令入佛道或為邑中主或作商人導
國師及大臣以祐利眾生諸有貧窮者現作無盡藏
因以勸導之令發菩提心我心憍慢者為現大力士
消伏諸貢高令住無上道其有恐懼眾居前而慰安
先施以無畏後令發道心或現離婬欲為五通仙人
開導諸群生令住戒忍慈見須供事者現為作僮僕
既悅可其意乃發以道心隨彼之所須得入於佛道
以善方便力皆能給足之如是道無量所行無有涯
智慧無邊際度脫無數眾假令一切佛於無量億劫
讚歎其功德猶尚不能盡誰聞如是法不發菩提心
除彼不肖人癡冥無智者

慧度菩薩母善方便為父
世間真導師無不由此生妙法樂為妻大慈悲為女
真實諦法男思空勝義舍煩惱為賤隸僕使隨意轉
覺分成親友由此證菩提六度為眷屬四攝為妓女
結集正法言以為妙音樂總持作園苑大法成林樹
覺品華莊嚴解脫智慧果八解之妙池定水湛然滿
七淨華彌布洗除諸垢穢神通為象馬大乘以為車
調御菩提心遊八道支路妙相具莊嚴眾好而綺間
慚愧為衣服勝意樂為鬘具正法珍財曉示為方便
無倒行勝利迴向大菩提四靜慮為床淨命為茵蓐
念智常覺悟無不在定心既餐不死法還飲解脫味
沐浴妙淨心塗香上品戒殄滅煩惱賊勇健無能勝
摧伏四魔怨建妙菩提幢雖實無起滅而故思受生
悉現諸佛土如日光普照盡持上妙供奉獻諸如來
於佛及自身一切無分別雖知諸佛國及與有情空
而常修淨土利物無休倦一切有情類色聲及威儀
無畏力菩薩剎那能盡現雖覺諸魔業而示隨所轉
至究竟方便有表事皆成或示現自身有諸老病死
成熟諸有情如遊戲幻法或現劫火起天地皆熾然
有情執常相照令知速滅千俱胝有情率土咸來請
同時受彼供皆令趣菩提於諸禁咒術書論眾伎藝
皆知至究竟利樂諸有情世間諸道法遍於中出家
隨方便利生而不墮諸見或作日月天梵王世界主
地水及火風饒益有情類能於疾疫劫現作諸良藥
蠲除諸疾苦令趣大菩提能於飢饉劫現作諸飯食
先除彼飢渴說法令安泰能於刀兵劫修慈悲靜慮
令無量有情欣然無恚害能於大戰陣示現力朋黨
往復令和好勸發菩提心諸佛土無量地獄亦無邊
悉往其方所拔苦令安樂諸有傍生趣殘害相食噉
皆現生於彼利樂名本生示受於諸欲而常修靜慮
惑亂諸惡魔令不得其便如火中生華說為甚希有
修定而行欲希有復過此或現作婬女引諸好色者
先以欲相招後令修佛智或為城邑宰商主及國師
臣僚輔相尊利樂諸含識為諸匱乏者現作無盡藏
給施除貧苦令趣大菩提於諸憍慢者現作大力士
摧伏彼貢高令住菩提願於諸恐怖者方便善安慰
除彼驚悸已令發菩提心現作五通仙清淨修梵行
皆令善安住戒忍慈善中或見諸有情現前須給侍
乃為作僮僕弟子而事之隨彼彼方便令愛樂正法
於諸方便中皆能善修學如是無邊行及無邊所行
無邊智圓滿度脫無邊眾假令一切佛住百千劫中
讚述其功德猶尚不能盡誰聞如是法不願大菩提
除下劣有情都無有慧者

byaṅ chub sems dpa’ rnam dag gi || ma ni śes rab pha rol phyin |
| pha ni thabs la mkhas pa ste || ’dren pa rnams ni de las skyes ||   chos la dga’ ba chuṅ ma ste || byams daṅ sñiṅ rje bu mo yin |
| chos daṅ bden gñis bu pho yin || stoṅ pa’i don sems khyim yin no ||   de bźin ñon moṅs thams cad ni || ci dgar dbaṅ byed slob ma’o |
| mdza’ bśes byaṅ chub yan lag ste || des ni byaṅ chub mchog rig ’gyur ||   de grogs rtag tu ’grogs pa ni || pha rol phyin pa drug rnams so |
| bsdu ba de yi bud med khyim || glu dbyaṅs chos rnams ston pa po ||   gzugs rnams de yi skyed mos tshal || byaṅ chub yan lag me tog rgyas |
| ’bras bu rnam grol ye śes te || chos kyi nor chen stoṅ pa ’o ||    rnam par thar pa rdziṅ yin te || tiṅ ṅe ’dzin gyi chu yis bkaṅ |
| rnam dag pad mas kun khebs pa || de la ’khru ba dri ma med ||   mṅon śes de yi bźon pa ste || theg pa chen po bla na med |
| kha lo sgyur ba byaṅ chub sems || lam ni źi ba yan lag brgyad ||   de yi rgyan ni mtshan rnams daṅ || dpe byad bzaṅ po brgyad cu’o |
| bsam pa dge ba de dag gi || gos ni khrel yod ṅo tsha śes ||   de dag dam chos nor daṅ ldan || rab tu sbyor ba chos ston pa |
| nan tan dag ni rñed chen te || yoṅs su bsṅo ba byaṅ chub phyir ||   mal ni bsam gtan bźi rnams te || ’tsho ba dag pas kun tu btiṅ |
| de dag sad pa ye śes te || rtag tu thos pa mñam par gźag | de dag zas ni bdud rtsi ste || rnam grol khu ba btuṅ ba yin || bsam pa rnam dag khrus yin te || spos kyis bsku ba tshul khrims so ||   ñon moṅs dgra rnams bcom pas na || de dag dpa’ bo mi pham pa pa |
| bdud bźi dag kyaṅ rab tu btul || byaṅ chub dkyil ’khor rgyal mtshan bsgreṅ ||   bsams bźin skye ba ston mod kyi || skye ba med ciṅ ’byuṅ ba med |
| źiṅ kun tu yaṅ snaṅ ba ni || ñyi ma śar ba bźin du ’o ||   ’dren la mchod pa thams cad kyis || saṅs rgyas bye ba mchod nas kyaṅ |
| bdag kyaṅ saṅs rgyas rnams la ni || nam kyaṅ gnas par yoṅ mi byed ||    ji ltar sems can phan par yaṅ || saṅs rgyas źiṅ rnams sbyoṅ mod kyi |
| nam mkha’ lta bur źiṅ rnams gyur || sems can sems can ’du śes med ||   sems can kun gyi gzugs rnams daṅ || sgra skad gaṅ rnams ’byin pa daṅ |
| ’jigs med byaṅ chub sems dpa’ rnams || skad cig gcig gis ston par byed ||   bdud kyi las rnams śes mod kyi || bdud rnams kyi yaṅ rjes su ’jug |
| thabs kyi pha rol phyin pa dag || de yi bya ba kun kyaṅ ston ||   sgyu ma’i chos kyis rnam rtsen pas || sems can yoṅs su smin pa’i phyir |
| rga ba daṅ ni na bar gyur || bdag ñid śi bar rab tu ston ||   sa rnams rab tu tshig pa ni || bskal pas sreg par kun ston te |
| sems can rtag par ’du śes pa || mi rtag par ni rab bstan to ||   sems can bye ba stoṅ rnams kyaṅ || yul gcig tu ni mgron du gñer |
| thams cad khyim du zan byin te || thams cad byaṅ chub phyir bsṅo’o ||   sṅags daṅ rig pa ci yod daṅ || bzo gnas rnam pa maṅ po dag |
| thams cad kyi yaṅ pha rol phyin || sems can thams cad bde thob byed |   ’jig rten ya mtshan ji sñed pa || de dag kun tu rab byuṅ nas |
| lta ba tha dad gyur pa yi || sems can rnams ni yoṅs su ’grel | | zla ba’am ñyi mar de ’gyur te || brgya byin tshaṅs pa skye dgu dbaṅ |
| chu daṅ mer kyaṅ rab gyur te | | sa daṅ rluṅ du’aṅ de bźin no ||   nad kyi bskal pa bar ma la | | de ni rtsi mchog dam par gyur |
| des ni sems can rnam grol źiṅ || nad rnams med ciṅ bde bar ’gyur ||   mu ge’i bskal pa bar ma la || zas daṅ skom du bsgyur nas su |
| bkres śiṅ skom pa med byas te || srog chags rnams la chos ston to ||   mtshon gyi bskal pa bar ma la || de dag byams pa sgom gyur te |
| sems can bye ba brgya maṅ po || gnod sems med la ’dzud par byed ||    g.yul chen ’dren pa’i naṅ du ni || de dag phyogs la mñam par ’gyur |
| byaṅ chub sems dpa’ stobs chen rnams || ’dum źiṅ ’du bar dga’ bar byed ||   saṅs rgyas źiṅ ni ji sñed pa || bsam gyis mi khyab dmyal bar yaṅ |
| sems can rnams la phan pa’i phyir || bsams bźin du ni der ’gro’o ||   ji sñed dud ’gro’i skye gnas kyi || ’gro bar rab tu bstan pa ni |
| thams cad du yaṅ chos ston to || de phyir rnam par ’dren ces bya ||   ’dod pa’i loṅs spyod rnams kyaṅ ston || bsam gtan pa la bsam gtan ston |
| bdud rnams rab tu ’joms byed ciṅ || de dag glags rñed ’gyur mi byad | | me dbus nas ni pad ma ltar || yaṅ dag ma yin de ston te |
| de bźin ’dod daṅ bsam gtan yaṅ || yaṅ dag ma yin de ston to ||   bsams bźin smad ’tshoṅ rnams su sgyur || skyes pa rnams ni bsdu ba’i phyir |
| ’dod chags lcags kyus brṅod nas su || de dag saṅs rgyas ye śes ’god ||   sems can rnams la phan pa’i phyir || groṅ mi daṅ ni ded dpon daṅ |
| mdun na ’don daṅ blon po daṅ || blon po chen por rtag tu gyur ||   sems can dbul po rnams la ni || zad mi śes pa’i gter du gyur |
| gaṅ la sbyin pa byin pa yaṅ || de dag byaṅ chub sems bskyed btsud ||   ṅa rgyal kheṅs pa’i sems can la ||  de dag tshan chen mchog gyur te |
| ṅa rgyal kun kyaṅ bcom nas su || bla med byaṅ chub tshol du btsud ||   ’jigs skrag sems can rnams la ni || rtag tu de yi mdun na ’dug |
| de dag mi ’jigs byin nas kyaṅ || byaṅ chub tu ni smin par byed | | de dag lṅa mṅon śes pa yi || draṅ sroṅ tshaṅs par spyod gyur te |
| bzod daṅ des pa tshul khrims daṅ || sdom pa la ni sems can ’god ||   rim gro lhur byed sems can rnams || ’jigs pa med pas ’dir mthoṅ na |
| bran daṅ g.yog tu śin tu gyur || slob mar yaṅ ni ñe bar ’gro | yan lag gaṅ daṅ gaṅ rnams kyis || sems can chos la dgar gyur pa |
| thabs chen śin tu bslabs pa daṅ || bya ba dag ni thams cad ston ||   de dag slob pa mtha’ yas śiṅ || spyod yul rnams kyaṅ mtha’ yas te |
| ye śes mtha’ yas rdzogs pas na || srog chags mtha’ yas grol bar byed ||   bskal pa dag ni bye ba daṅ || bskal pa bye ba phrag brgyar ni |
| bcom ldan saṅs rgyas rnams kyis kyaṅ || de yi yon tan mtha’ brjod dka’ ||   gaṅ rnams śes rab med pa yi || sems can dman pa ma gtogs par |
| mkhas pas chos ’di thos gyur nas || byaṅ chub mchog la su mi smon ||

Of the true bodhisattvas, The mother is the transcendence of wisdom, The father is the skill in liberative technique; The Leaders are born of such parents. Their wife is the joy in the Dharma, Love and compassion are their daughters, The Dharma and the truth are their sons; And their home is deep thought on the meaning of voidness. All the passions are their disciples, Controlled at will. Their friends are the aids to enlightenment; Thereby they realize supreme enlightenment. Their companions, ever with them, Are the six transcendences. Their consorts are the means of unification, Their music is the teaching of the Dharma. The incantations make their garden, Which blossoms with the flowers of the factors of enlightenment, With trees of the great wealth of the Dharma, And fruits of the gnosis of liberation. Their pool consists of the eight liberations, Filled with the water of concentration, Covered with the lotuses of the seven impurities - Who bathes therein becomes immaculate. Their bearers are the six superknowledges, Their vehicle is the unexcelled Mahāyāna, Their driver is the spirit of enlightenment, And their path is the eightfold peace. Their ornaments are the auspicious signs, And the eighty marks; Their garland is virtuous aspiration, And their clothing is good conscience and consideration. Their wealth is the holy Dharma, And their business is its teaching, Their great income is pure practice, And it is dedicated to the supreme enlightenment. Their bed consists of the four contemplations, And its spread is the pure livelihood, And their awakening consists of gnosis, Which is constant learning and meditation. Their food is the ambrosia of the teachings, And their drink is the juice of liberation. Their bath is pure aspiration, And morality their unguent and perfume. Having conquered the enemy passions, They are invincible heroes. Having subdued the four Māras, They raise their standard on the field of enlightenment. They manifest birth voluntarily,
Yet they are not born, nor do they originate.
They shine in all the fields of the Buddhas,
Just like the rising sun. Though they worship Buddhas by the millions, With every conceivable offering, They never dwell upon the least difference Between the Buddhas and themselves. They journey through all Buddha-fields In order to bring benefit to living beings, Yet they see those fields as just like empty space, Free of any conceptual notions of "living beings." The fearless bodhisattvas can manifest, All in a single instant, The forms, sounds, and manners of behavior Of all living beings. Although they recognize the deeds of Māras, They can get along even with these Māras; For even such activities may be manifested By those perfected in liberative technique. They play with illusory manifestations In order to develop living beings, Showing themselves to be old or sick, And even manifesting their own deaths. They demonstrate the burning of the earth In the consuming flames of the world’s end, In order to demonstrate impermanence To living beings with the notion of permanence. Invited by hundreds of thousands of living beings, All in the same country, They partake of offerings at the homes of all, And dedicate all for the sake of enlightenment. They excel in all esoteric sciences, And in the many different crafts, And they bring forth the happiness Of all living beings. By devoting themselves as monks To all the strange sects of the world, They develop all those beings Who have attached themselves to dogmatic views. They may become suns or moons, Indras, Brahmās, or lords of creatures, They may become fire or water Or earth or wind. During the short aeons of maladies, They become the best holy medicine; They make beings well and happy, And bring about their liberation. During the short aeons of famine, They become food and drink. Having first alleviated thirst and hunger, They teach the Dharma to living beings. During the short aeons of swords, They meditate on love, Introducing to nonviolence Hundreds of millions of living beings. In the middle of great battles They remain impartial to both sides; For bodhisattvas of great strength Delight in reconciliation of conflict. In order to help the living beings, They voluntarily descend into The hells which are attached To all the inconceivable buddha-fields. They manifest their lives In all the species of the animal kingdom, Teaching the Dharma everywhere. Thus they are called "Leaders." They display sensual enjoyment to the worldlings, And trances to the meditative. They completely conquer the Māras, And allow them no chance to prevail. Just as it can be shown that a lotus Cannot exist in the center of a fire, So they show the ultimate unreality Of both pleasures and trances. They intentionally become courtesans In order to win men over, And, having caught them with the hook of desire, They establish them in the buddha-gnosis. In order to help living beings, They always become chieftains, Captains, priests, and ministers, Or even prime ministers. For the sake of the poor, They become inexhaustible treasures, Causing those to whom they give their gifts To conceive the spirit of enlightenment. They become invincible champions, For the sake of the proud and the vain, And, having conquered all their pride, They start them on the quest for enlightenment. They always stand at the head Of those terrified with fright, And, having bestowed fearlessness upon them, They develop them toward enlightenment. They become great holy men, With the superknowledges and pure continence, And thus induce living beings to the morality Of tolerance, gentleness, and discipline. Here in the world, they fearlessly behold Those who are masters to be served, And they become their servants or slaves, Or serve as their disciples. Well trained in liberative technique,
They demonstrate all activities,
Whichever possibly may be a means
To make beings delight in the Dharma. Their practices are infinite; And their spheres of influence are infinite; Having perfected an infinite wisdom, They liberate an infinity of living beings. Even for the Buddhas themselves, During a million aeons, Or even a hundred million aeons, It would be hard to express all their virtues. Except for some inferior living beings, Without any intelligence at all, Is there añone with any discernment Who, having heard this teaching, Would not wish for the supreme enlightenment?

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

iti || ||
tathāgatagotraparivartaḥ saptamaḥ ||

de bźin gśegs pa’i rigs kyi le’u ste bdun pa’o | || |

.

維摩詰經不二入品第九

維摩詰所說經入不二法門品第九

說無垢稱經不二法門品第九

9. The Dharma-Door of Nonduality

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§1 atha vimalakīrtir licchavis tān bodhisatvān āmantrayate sma: pratibhātu satpuruṣāḥ katamo bodhisatvānām advayadharmamukhapraveśaḥ |

於是維摩詰問眾菩薩曰諸正士所樂菩薩不二入法門者為何謂也

爾時維摩詰謂眾菩薩言諸仁者云何菩薩入不二法門各隨所樂說之

時無垢稱普問眾中諸菩薩曰云何菩薩善能悟入不二法門仁者皆應任己辯才各隨樂說時眾會中有諸菩薩各隨所樂次第而說

de nas li tsa bī dri ma med par grags pas byaṅ chub sems dpa’ de dag la ’di skad ces smras so || skyes bu dam pa dag byaṅ chub sems dpa’ rnams kyi gñis su med pa’i chos kyi sgor ’jug pa gaṅ yin || spobs par gyis śig |

Then, the Licchavi Vimalakīrti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"

. . .

tatra dharmavikurvaṇo nāma bodhisatvaḥ saṃnipatitaḥ | sa evam āha: utpādabhaṅgau kulaputra dvayam | yan na jātaṃ notpannaṃ na tasya kaścid bhaṅgaḥ | anutpādadharmakṣāntipratilambho ’dvayapraveśaḥ |

座中有名法作菩薩答曰族姓子起分為二不起不生則無有二得不起法忍者是不二入

會中有菩薩名法自在說言諸仁者生滅為二法本不生今則無滅得此無生法忍是為入不二法門

時有菩薩名法自在作如是言生滅為二若諸菩薩了知諸法本來無生亦無有滅證得如是無生法忍是為悟入不二法門

byaṅ chub sems dpa’ chos rnam par ’phrul pa źes bya ba der ’dus pa des ’di skad ces smras so || rigs kyi bu skye ba daṅ ’jig pa ni gñis te | gaṅ ma skyes ma byuṅ ba de la ’jig pa gaṅ yaṅ med de | mi skye ba’i chos la bzod pa thob pa ni gñis su med pa la ’jug pa’o ||

The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality."

. . . .

§2 śrīgupto bodhisatva āha: ahaṃ mameti dvayam etat | ātmāsamāropān mameti na bhavati | yaś cāsamāropo ’yam advayapraveśaḥ |

首閉菩薩曰吾我為二如不有二不同像則無吾我以無吾我無所同像者是不二入

德守菩薩曰我我所為二因有我故便有我所若無有我則無我所是為入不二法門

復有菩薩名曰勝密作如是言我及我所分別為二因計我故便計我所若了無我亦無我所是為悟入不二法門

byaṅ chub sems dpa’ dpal sbas kyis smras pa | ṅa daṅ ṅa’o źes bya ba de ni gñis te | bdag tu sgro btags pa med na ṅa’i bar mi ’gyur te | gaṅ sgro btags pa med pa de ni gñis su med pa la ’jug pa’o ||

The bodhisattva Śrīgandha declared, "’I’ and ’mine’ are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."

. . . .

§3 śrīkūṭo bodhisatva āha: saṃkleśo vyavadānam iti dvayam etat | saṃkleśaparijñānād vyavadānamananā na bhavati | sarvamananāsamudghātā sārūpyagāminī pratipad ayam advayapraveśaḥ |

首立菩薩曰勞生為二為勞乘者其於生也弗知弗樂以過眾知而受色欲者是不二入

德頂菩薩曰垢淨為二見垢實性則無淨相順於滅相是為入不二法門

復有菩薩名曰勝峰作如是言雜染清淨分別為二若諸菩薩了知雜染清淨無二則無分別永斷分別趣寂滅跡是為悟入不二法門

byaṅ chub sems dpa’ dpal brtsegs kyis smras pa | kun nas ñon moṅs pa daṅ | rnam par byaṅ ba źes bya ba de ni gñis te kun nas ñon moṅs pa yoṅs su śes na rnam par byaṅ ba la rlom sems su mi ’gyur źiṅ rlom sems thams cad legs par ’joms pa daṅ | ’thun par ’gro ba’i lam de ni gñis su med pa la ’jug pa’o ||

The bodhisattva Śrīkūṭa declared, "’Defilement’ and ’purification’ are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."

. . . .

§4 sunakṣatro bodhisatva āha: iñjanā mananeti dvayam etat | yat punar neñjate na manasikaroty anadhikāraḥ, adhikāravirahito ’yam advayapraveśaḥ |

善宿菩薩曰慮知為二當以不慮不知於諸法念作而行不念作者是不二入

善宿菩薩曰是動是念為二不動則無念無念則無分別通達此者是為入不二法門

復有菩薩名曰妙星作如是言散動思惟分別為二若諸菩薩了知一切無有散動無所思惟則無作意住無散動無所思惟無有作意是為悟入不二法門

byaṅ chub sems dpa’ skar bzaṅs gis smras pa | g.yo ba daṅ | rlom sems de ni gñis te | gaṅ g.yo ba med ciṅ rlom sems su mi byed | yid la mi byed | lhag par bya pa med pa | lhag par bya ba daṅ bral ba de ni gñis su med par ’jug pa’o ||

The bodhisattva Bhadrajyotis declared, "’Distraction’ and ’attention’ are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."

. . .

§5 subāhur bodhisatva āha: bodhicittaṃ śrāvakacittam iti dvayam etat | yā punar māyācittasamadarśanatā tatra na bodhicittaṃ na śrāvakacittam | yā cittasamalakṣaṇatāyam advayapraveśaḥ |

善多菩薩曰菩薩意弟子意為二如我以等意於所更樂無菩薩意無弟子意與無意同相者是不二入

妙臂菩薩曰菩薩心聲聞心為二觀心相空如幻化者無菩薩心無聲聞心是為入不二法門

復有菩薩名曰妙臂作如是言菩薩聲聞二心為二若諸菩薩了知二心性空如幻無菩薩心無聲聞心如是二心其相平等皆同幻化是為悟入不二法門

byaṅ chub sems dpa’ lag bzaṅ gis smras pa | byaṅ chub kyi sems daṅ | ñan thos kyi sems źes bya ba de ni gñis te | gaṅ sgyu ma’i sems daṅ mtshuṅs par mthoṅ ba de byaṅ chub kyi sems kyaṅ med | ñan thos kyi sems kyaṅ med de | gaṅ sems kyi mtshan ñid mtshuṅs pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Subhāhu declared, "’Bodhisattva-spirit’ and ’disciple-spirit’ are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."

. . . .

§6 animiṣo bodhisatva āha: upādānam anupādānam iti dvayam etat | yan nopādadāti tan nopalabhate, tatrohāpohaṃ na karoti | akaraṇam avyāpattiḥ sarvadharmāṇām ayam advayapraveśaḥ |

不眴菩薩曰有受為二如不受則無得無得者不作淵以無作無馳騁者是不二入

不眴菩薩曰受不受為二若法不受則不可得以不可得故無取無捨無作無行是為入不二法門

復有菩薩名曰無瞬作如是言有取無取分別為二若諸菩薩了知無取則無所得無所得故則無增減無作無息於一切法無所執著是為悟入不二法門

byaṅ chub sems dpa’ mig mi ’dzums kyis smras pa | len pa daṅ | mi len pa de ni gñis te | gaṅ mi len pa de mi dmigs pa ste | gaṅ mi dmigs pa de la rtog pa daṅ bsal bar mi byed | chos thams cad mi byed mi spyod pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Animiṣa declared, "’Grasping’ and ’nongrasping’ are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality."

. . . .

§7 sunetro bodhisatva āha: ekalakṣaṇam alakṣaṇam iti dvayam etat | yat punar na lakṣayati na vikalpayati, naikalakṣaṇaṃ karoti nālakṣaṇam | yal lakṣaṇavilakṣaṇasamalakṣaṇapraveśo ’yam advayapraveśaḥ |

善眼菩薩曰一相不相為二若都不視不熟視不暫視不作一相亦不暫相於視不視以等視者是不二入

善眼菩薩曰一相無相為二若知一相即是無相亦不取無相入於平等是為入不二法門

復有菩薩名曰妙眼作如是言一相無相分別為二若諸菩薩了知諸法無有一相無有異相亦無無相則知如是一相異相無相平等是為悟入不二法門

byaṅ chub sems dpa’ mig bzaṅ gis smras pa | mtshan ñid gcig pa daṅ | mtshan ñid med pa źes bya ba de ni gñis so || gaṅ rtog par mi byed | kun tu rtog par mi byed | mtshan ñid gcig par mi byed | mtshan ñid med par mi byed do || gaṅ mtshan ñid daṅ | mtshan ñid mi ’dra ba la mtshan ñid mtshuṅs par ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Sunetra declared, "’Uniqueness’ and ’characterlessness’ are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."

. . . .

奉養菩薩曰善不善為二於善不善如無所興是謂無想以無想立者而不為二都於其中而無度者是不二入

弗沙菩薩曰善不善為二若不起善不善入無相際而通達者是為入不二法門

復有菩薩名曰育養作如是言善及不善分別為二若諸菩薩了知善性及不善性無所發起相與無相二句平等無取無捨是為悟入不二法門

byaṅ chub sems dpa’ skar rgyal gyis smras pa | dge ba daṅ mi dge ba źes bya ba de ni gñis te | gaṅ dge ba daṅ mi dge ba mi sloṅ źiṅ mtshan ma daṅ mtshan ma med pa la gñis su med par rtog pa ni gñis su med par ’jug pa’o ||

The bodhisattva Tiṣya declared, "’Good’ and ’evil’ are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."

. . . .

§9 siṃho bodhisatva āha: avadyatānavadyateti dvayam etat | yat punar vajranibaddhajñānatayā na badhyate na mucyate ’yam advayapraveśaḥ |

師子意菩薩曰一切不受為二當如金剛而無覺知不為愚行亦不解者是不二入

師子菩薩曰罪福為二若達罪性則與福無異以金剛慧決了此相無縛無解者是為入不二法門

復有菩薩名曰師子作如是言有罪無罪分別為二若諸菩薩了知有罪及與無罪二皆平等以金剛慧通達諸法無縛無解是為悟入不二法門

byaṅ chub sems dpa’ seṅ ges smras pa | kha na ma tho ba daṅ bcas pa daṅ | kha na ma tho ba med pa źes bya ba de ni gñis te | gaṅ gis rdo rje ltar rab tu ’bigs pa’i ye śes kyis mi ’chiṅ mi grol ba de ni gñis su med par ’jug pa’o | |

The bodhisattva Siṃha declared, "’Sinfulness’ and ’sinlessness’ are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."

. . . .

§10 siṃhamatir bodhisatva āha: idaṃ sāsravam idam anāsravam iti dvayam etat | yat punaḥ samatādharmaprāptaḥ sāsravānāsravasaṃjñaṃ na karoti, na vāsaṃjñāprāptaḥ, na cāsaṃjñāsamatāyāṃ samatāprāptaḥ, na saṃjñāgrathitaḥ | ya evaṃ praveśo ’yam advayapraveśaḥ |

勇意菩薩曰漏不漏為二如得正法則其意等已得等者終不為漏不漏想亦不以無想而得不以想受而住者是不二入

師子意菩薩曰有漏無漏為二若得諸法等則不起漏不漏想不著於相亦不住無相是為入不二法門

復有菩薩名師子慧作如是言有漏無漏分別為二若諸菩薩知一切法性皆平等於漏無漏不起二想不著有想不著無想是為悟入不二法門

byaṅ chub sems dpa’ seṅ ge blo gros kyis smras pa | ’di ni zag pa daṅ bcas pa | ’di ni zag pa med pa’o źes bya ba de ni gñis te | gaṅ mñam pa ñid kyis chos thob pas zag pa daṅ | zag pa med pa’i ’du śes su mi byed | ’du śes med par gyur pa yaṅ ma yin | mñam pa ñid la mñam pa ñid thob pa yaṅ med ciṅ ’du śes kyi mdud pa med pa de ltar gaṅ ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Siṃhamati declared, "To say, ’This is impure’ and ’This is immaculate’ makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots. Thus, he enters into nonduality."

. . . . .

§11 sukhādhimukto bodhisatva āha: idaṃ sukham idam asukham iti dvayam etat | yat punaḥ sarvasaukhyāpagato gaganasamabuddhiḥ suviśuddhajñānatayā na sañjaty ayam advayapraveśaḥ |

淨解菩薩曰此有數此無數為二若離一切數則道與空等意都已解無所著者是不二入

淨解菩薩曰有為無為為二若離一切數則心如虛空以清淨慧無所礙者是為入不二法門

復有菩薩名淨勝解作如是言有為無為分別為二若諸菩薩了知二法性皆平等遠離諸行覺慧如空智善清淨無執無遣是為悟入不二法門

byaṅ chub sems dpa’ bde mos kyis smras pa | ’di ni bde ba | ’di ni mi bde ba’o źes bya ba de ni gñis te | gaṅ ye śes śin tu rnam par dag pa’i phyir graṅs thams cad daṅ bral źiṅ blo nam mkha’ daṅ mtshuṅs par mi chags pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Śuddhādhimukti declared, "To say, ’This is happiness’ and ’That is misery’ is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."

. . .

§12 nārāyaṇo bodhisatva āha: idaṃ laukikam idaṃ lokottaram iti dvayam etat | yā laukikasya prakṛtiśūnyatā, na tatra kiṃcid uttīryate nāvatīryate na sāryate na visāryate | yatra nottaraṇaṃ nāvataraṇaṃ na saraṇaṃ na visaraṇam ayam advayapraveśaḥ |

人乘菩薩曰是世間是世尊為二若世間意空 Bo Chinese 於其中不捨不念不依尊上者是不二入

那羅延菩薩曰世間出世間為二世間性空即是出世間於其中不入不出不溢不散是為入不二法門

復有菩薩名那羅延作如是言世出世間分別為二若諸菩薩了知世間本性空寂無入無出無流無散亦不執著是為悟入不二法門

byaṅ chub sems dpa’ sred med kyis smras pa | ’di ni ’jig rten pa’o || ’di ni ’jig rten las ’das pa’o źes bya ba de ni gñis te | gaṅ ’jig rten gyi raṅ bźin stoṅ pa de la cuṅ zad kyaṅ rgal ba yaṅ med | ’jug pa yaṅ med | ’gro ba yaṅ med | mi ’gro ba yaṅ med de | gaṅ la mi rgal | mi ’jug | ’gro ba yaṅ med | mi ’gro ba yaṅ med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Nārāyana declared, "To say, ’This is mundane’ and ’That is transcendental’ is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."

. . . . . .

§13 dāntamatir bodhisatva āha: saṃsāro nirvāṇam iti dvayam etat | saṃsārasvabhāvadarśanān na saṃsarati na parinirvāti | yaivaṃ budhyanāyam advayapraveśaḥ |

善意菩薩曰生死涅槃為二若見生死性則無生死無縛無解不生不滅如是解者是為入不二法門

復有菩薩名調順慧作如是言生死涅槃分別為二若諸菩薩了知生死其性本空無有流轉亦無寂滅是為悟入不二法門

byaṅ chub sems dpa’ ’dul ba’i blo gros kyis smras pa | ’khor ba daṅ | myaṅ ṅan las ’das pa źes bya ba de ni gñis te | ’khor ba’i ṅo bo ñid mthoṅ bas mi ’khor źiṅ yoṅs su mya ṅan las mi ’da’ ste | gaṅ de ltar rtogs pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Dāntamati declared, "’Life’ and ’liberation’ are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."

. . . .

目見菩薩曰盡不盡為二盡者都盡都盡者不可盡是謂無盡無所盡故曰盡曰盡者無有盡如斯入者是不二入

現見菩薩曰盡不盡為二法若究竟盡若不盡皆是無盡相無盡相即是空空則無有盡不盡相如是入者是為入不二法門

復有菩薩名曰現見作如是言有盡無盡分別為二若諸菩薩了知都無有盡無盡要究竟盡乃名為盡若究竟盡不復當盡則名無盡又有盡者謂一剎那一剎那中定無有盡則是無盡有盡無故無盡亦無了知有盡無盡性空是為悟入不二法門

byaṅ chub sems dpa’ mṅon sum mthoṅ gis smras pa | zad pa daṅ | mi zad pa źes bya ba de ni gñis mo || zad pa ni śin tu zad pa ste | gaṅ śin tu zad pa de la zad par bya ba ma yin pas na de’i phyir mi zad pa źes bya’o || gaṅ mi zad pa de ni skad cig pa ste | skad cig pa la zad pa med do || de lta bur rab tu źugs pa de ni gñis su med pa’i chos kyi sgor źugs pa źes bya’o ||

The bodhisattva Pratyakṣadarśana declared, "’Destructible’ and ’indestructible’ are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called ’indestructible.’ What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called ’the entrance into the principle of nonduality.’"

. . . . . . . . . .

§15 samantagupto bodhisatva āha: ātmā nirātmeti dvayam etat | yas tām ātmatāṃ nopalabhate, sa kiṃ nirātmīkariṣyati | ātmasvabhāvadarśī dvayaṃ na karoty ayam advayapraveśaḥ |

普閉菩薩曰我非我為二如我之不得非我何可得於我自然而不作者是不二入

普守菩薩曰我無我為二我尚不可得非我何可得見我實性者不復起二是為入不二法門

復有菩薩名曰普密作如是言有我無我分別為二若諸菩薩了知有我尚不可得何況無我見我無我其性無二是為悟入不二法門

byaṅ chub sems dpa’ kun nas sbas kyis smras pa | bdag daṅ | bdag med do źes bya ba de ni gñis te | gaṅ bdag gi dṅos po mi dmigs pa de ci źig bdag med par byed par ’gyur ba de dag gi ṅo bo ñid mthoṅ bas gñis su med pa ni gñis su med par ’jug pa’o ||

The bodhisattva Parigūḍha declared, "’Self’ and ’selflessness’ are dualistic. Since the existence of self cannot be perceived, what is there to be made ’selfless’ ? Thus, the nondualism of the vision of their nature is the entrance into nonduality."

. . . .

§16 vidyuddevo bodhisatva āha: vidyāvidyeti dvayam etat | avidyāprakṛtikaiva vidyā | yā cāvidyā sā prakṛtikāgaṇanā gaṇanāpathasamatikrāntā | yo ’trābhisamayo ’dvayābhisamayo ’yam advayapraveśaḥ |

明天菩薩曰明不明為二不明滋多是故有明若是不用不計以作等計於其中而平等不以二得要者是不二入

電天菩薩曰明無明為二無明實性即是明明亦不可取離一切數於其中平等無二者是為入不二法門

復有菩薩名曰電天作如是言明與無明分別為二若諸菩薩了知無明本性是明明與無明俱不可得不可算計超算計路於中現觀平等無二是為悟入不二法門

byaṅ chub sems dpa’ glog gi lhas smras pa | rig pa daṅ ma rig pa źes bya ba de ni gñis te | ma rig pa’i raṅ bźin ltar rig pa yaṅ de bźin te | ma rig pa gaṅ yin pa de ni luṅ du ma bstan pa | bgraṅ du med pa bgraṅ ba’i lam las ’das pa’o || gaṅ ’di la mṅon par rtogs pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Vidyuddeva declared, "’Knowledge’ and ’ignorance’ are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."

. . . . .

§17 priyadarśano bodhisatva āha: rūpaṃ śūñam iti dvayam etat | rupam eva hi śūnyatā | na rūpavināśāc chūnyatā, rūpaprakṛtir eva śūnyatā | evaṃ vedanā saṃjñā saṃskārā vijñānaṃ śūñam iti dvayam etat | vijñānam eva hi śūnyatā | na vijñānavināśāc chūnyatā, vijñānaprakṛtir eva śūnyatā | yo ’tra pañcasūpādānaskandheṣv evaṃ jñānānubodho ’yam advayapraveśaḥ |

愛覲菩薩曰世間空耳作之為二色空不色敗空色之性空如是痛想行識空而作之為二識空不識敗空識之性空彼於五陰知其性者是不二入

喜見菩薩曰色色空為二色即是空非色滅空色性自空如是受想行識識空為二識即是空非識滅空識性自空於其中而通達者是為入不二法門

復有菩薩名曰喜見作如是言色受想行及識與空分別為二若知取蘊性本是空即是色空非色滅空乃至識蘊亦復如是是為悟入不二法門

byaṅ chub sems dpa’ mthoṅ dgas smras pa | gzugs ñid stoṅ pa ste | gzugs bśig pa las stoṅ pa ma yin gyi | gzugs kyi raṅ bźin ni stoṅ pa ste | de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed daṅ | rnam par śes pa stoṅ pa ñid ces bya ba de ni gñis so || rnam par śes pa ñid ni stoṅ pa ñid de | rnam par śes pa bśig pas stoṅ pa ma yin gyi | rnam par śes pa’i raṅ bźin ni stoṅ pa ñid do || ’di la gaṅ gis ñe bar len pa’i phuṅ po lṅa la de bźin du śes śiṅ de lta bur ye śes kyis rig pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Priyadarśana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."

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

§18 prabhāketur bodhisatva āha: añe catvāro dhātavo ’nya ākāśadhātur iti dvayam etat | ākāśasvabhāvā eva catvāro dhātavaḥ | pūrvāntata ākāśasvabhāvā aparāntata ākāśasvabhāvās tathā pratyutpannato ’py ākāśasvabhāvāḥ | yac caivaṃ dhātupraveśajñānam ayam advayapraveśaḥ |

光造菩薩曰四種異空種異為二空種自然四大亦爾本空自然末空自然知此種者是不二入

明相菩薩曰四種異空種異為二四種性即是空種性如前際後際空故中際亦空若能如是知諸種性者是為入不二法門

復有菩薩名曰光幢作如是言四界與空分別為二若諸菩薩了知四界即虛空性前中後際四界與空性皆無倒悟入諸界是為悟入不二法門

byaṅ chub sems dpa’ ’od kyi tog gis smras pa | khams bźi po yaṅ gźan la nam mkha’i khams kyaṅ gźan no źes bya ba de ni gñis te | khams bźi po ni nam kha’i raṅ bźin no || sṅon gyi mtha’ yaṅ nam mkha’i raṅ bźin no || phyi ma’i mtha’ yaṅ nam mkha’i raṅ bźin no | | de bźin du da ltar yaṅ nam mkha’i raṅ bźin te | gaṅ de ltar khams la ’jug pa’i ye śes de ni gñis su med par ’jug pa’o ||

The bodhisattva Prabhāketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."

. . . . .

§19 sumatir bodhisatva āha: cakṣū rūpaṃ ca dvayam etat | yat punaś cakṣuḥparijñātāvī rūpeṣu na rajyati na duṣyati na muhyati, sa ucyate śānta iti | śrotraṃ śabdāś ca ghrāṇaṃ gandhāś ca jihvā rasāś ca kāyaḥ spraṣṭavyāni ca mano dharmāś ca dvayam etat | yat punar manaḥparijñātāvī dharmeṣu na rajyate na duṣyati na muhyati, sa ucyate śānta iti | evaṃ śāntasthitasyādvayapraveśaḥ |

善意菩薩曰眼色為二其知眼者見色不染不怒不癡是謂清淨如是耳聲鼻香舌味身更心法為二其知心者於法不染不怒不癡是謂清淨如此住者是不二入

妙意菩薩曰眼色為二若知眼性於色不貪不恚不癡是名寂滅如是耳聲鼻香舌味身觸意法為二若知意性於法不貪不恚不癡是名寂滅安住其中是為入不二法門

復有菩薩名曰妙慧作如是言眼色(耳聲鼻香舌味身觸意法分別)為二若諸菩薩了知一切其性皆空見眼自性於色無貪無瞋無癡如是乃至見意自性於法無貪無瞋無癡此則為空如是見已寂靜安住是為悟入不二法門

byaṅ chub sems dpa’ rab kyi blo gros kyis smras pa | mig daṅ gzugs so źes bya ba de ni gñis te | gaṅ mig yoṅs su śes pas gzugs la mi chags | mi sdaṅ mi rmoṅs pa de ni źi ba źes bya’o || de bźin du rna ba daṅ sgra | sna daṅ dri | lce daṅ ro | lus daṅ reg |yid daṅ chos de dag ni gñis so || gaṅ yaṅ yid yoṅs su śes nas chos la mi chags | mi sdaṅ | mi rmoṅs pa de ni źi ba źes bya’o || de ltar źi ba la gnas pa ni gñis su med par ’jug pa’o ||

The bodhisattva Pramati declared, "’Eye’ and ’form’ are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called ’peace.’ Similarly, ’ear’ and ’sound,’ ’nose’ and ’smell,’ ’tongue’ and taste,’ ’body’ and touch,’ and ’mind’ and ’phenomena’ - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called ’peace.’ To live in such peace is to enter into nonduality."

. . . . . . . . .

§20 akṣayamatir bodhisatva āha: dānaṃ sarvajñatāyāṃ pariṇāmayatīti dvayam etat | dānasvabhāvaiva sarvajñatā, sarvajñatāsvabhāva eva pariṇāmaḥ | evaṃ śīlaṃ kṣāntiṃ vīryaṃ dhyānaṃ prajñāṃ sarvajñatāyāṃ pariṇāmayatīti dvayam etat | prajñāsvabhāvaiva sarvajñatā, sarvajñatāsvabhāva eva pariṇāmaḥ | yo ’traikanayapraveśo ’yam advayapraveśaḥ |

無盡意菩薩曰布施一切智而分布為二布施而自然一切智亦爾一切智自然布施亦爾如是持戒忍辱精進一心智慧一切智而分布為二智慧而自然一切智亦爾一切智自然智慧亦爾於其中而一入者是不二入

無盡意菩薩曰布施迴向一切智為二布施性即是迴向一切智性如是持戒忍辱精進禪定智慧迴向一切智為二智慧性即是迴向一切智性於其中入一相者是為入不二法門

復有菩薩名無盡慧作如是言布施迴向一切智性各別為二若了布施即所迴向一切智性此所迴向一切智性即是布施如是分別戒忍精進靜慮般若及與迴向一切智性各別為二如是乃至般若自性即所迴向一切智性此所迴向一切智性即是般若了此一理是為悟入不二法門

byaṅ chub sems dpa’ blo gros mi zad pas smras pa | sbyin pa thams cad mkhyen pa ñid du yoṅs su bsṅo ba de ni gñis te | sbyin pa’i ṅo bo ñid ni thams cad mkhyen pa’o || thams cad mkhyen pa’i ṅo bo ñid ni yoṅs su bsṅo ba’o || de bźin du tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab thams cad mkhyen pa ñid du yoṅs su bsṅo ba de ni gñis so || thams cad mkhyen pa ni śes rab kyi raṅ bźin no || yoṅs su bsṅo ba yaṅ thams cad mkhyen pa’i raṅ bźin te | gaṅ tshul gcig pa ’di la ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Akṣayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

. . . . . .

§21 gambhīrabuddhir bodhisatva āha: anyā śūnyatānyad animittam anyad apraṇihitam iti dvayam etat | yad dhi śūnyaṃ tatra na kiṃcin nimittam | animitte ’praṇihitam | apraṇihite na cittaṃ na mano na manovijñānaṃ pracarati | yatraikaṃ vimokṣamukhaṃ tatra sarvāṇi vimokṣamukhāni draṣṭavyāny ayam advayapraveśaḥ|

深妙菩薩曰空異無相異無願異為二如空則無相無相則無願無願者不意不心不識不行其以一向行眾解門者是不二入

深慧菩薩曰是空是無相是無作為二空即無相無相即無作若空無相無作則無心意識於一解脫門即是三解脫門者是為入不二法門

復有菩薩名甚深覺作如是言空無相無願分別為二若諸菩薩了知空中都無有相此無相中亦無有願此無願中無心無意無識可轉如是即於一解脫門具攝一切三解脫門若此通達是為悟入不二法門

byaṅ chub sems dpa’ blo zab kyis smras pa | stoṅ pa ñid kyaṅ gźan la mtshan ma med pa daṅ | smon pa med pa yaṅ gźan no źes bya ba de ni gñis te | stoṅ pa gaṅ yin pa de la mtshan ma gaṅ yaṅ med do || mtshan ma med pa la smon pa med | smon pa med pa la sems daṅ | yid daṅ | rnam par śes pa rgyu ba med de | gaṅ rnam par thar pa gcig gi sgo de la rnam par thar pa thams cad kyi sgo rnams su blta bar bya ba de ni gñis su med pa’i sgor ’jug pa’o ||

The bodhisattva Gambhīramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."

. . . . . .

§22 śāntendriyo bodhisatva āha: buddho dharmaḥ saṃgha iti dvayam etat | buddhasya hi dharmaḥ, dharmaprakṛtikaś ca saṃghaḥ | sarvāṇy etāni ratnāny asaṃskṛtāni, asaṃskṛtaṃ cākāśam, ākāśasamaś ca sarvadharmanayaḥ | ya evam anugamo ’yam advayapraveśaḥ |

寂根菩薩曰佛法眾為二佛性則法法性則眾一切是三寶無有數無數則朴朴則正諸法樂隨此者是不二入

寂根菩薩曰佛法眾為二佛即是法法即是眾是三寶皆無為相與虛空等一切法亦爾能隨此行者是為入不二法門

復有菩薩名寂靜根作如是言佛法僧寶分別為二若諸菩薩了知佛性即是法性法即僧性如是三寶皆無為相與虛空等諸法亦爾若此通達是為悟入不二法門

byaṅ chub sems dpa’ dbaṅ po źi bas smras pa | saṅs rgyas daṅ | chos daṅ | dge ’dun źes bya ba de ni gñis te | saṅs rgyas kyi raṅ bźin ni chos so || chos kyi raṅ bźin ni dge ’dun te | de dag thams cad kyaṅ ’dus ma byas pa’o || ’dus ma byas ni nam mkha’o || chos thams cad kyi tshul ni nam mkha’ daṅ mtshuṅs te | gaṅ de ltar rjes su ’gro ba de ni gñis su med par ’jug pa’o ||

The bodhisattva Śāntendriya declared, "It is dualistic to say ’Buddha,’ ’Dharma,’ and ’Sangha.’ The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."

. . . . . . .

§23 apratihatacakṣur bodhisatva āha: satkāyaḥ satkāyanirodha iti dvayam etat | satkāya eva hi nirodhaḥ | tat kasmād dhetoḥ | tathā hi sa satkāya iti dṛṣṭiṃ nopasthāpayati, yayā dṛṣṭyā satkāya iti vā satkāyanirodha iti vā kalpayati | so ’kalpo ’vikalpo ’tyantāvikalpo nirodhasvabhāvaprāptaḥ, na saṃbhavati na vibhavaty ayam advayapraveśaḥ |

不毀根菩薩曰有身與有身盡為二有身則有盡何則從身生見從見有身是故有身有毀滅雜彼以無雜自然如滅而不迷不惑者是不二入

心無礙菩薩曰身身滅為二身即是身滅所以者何見身實相者不起見身及見滅身身與滅身無二無分別於其中不驚不懼者是為入不二法門

復有菩薩名無礙眼作如是言是薩迦耶及薩迦耶滅分別為二若諸菩薩知薩迦耶即薩迦耶滅如是了知畢竟不起薩迦耶見於薩迦耶薩迦耶滅即無分別無異分別證得此二究竟滅性無所猜疑無驚無懼是為悟入不二法門

byaṅ chub sems dpa’ thogs pa med pa’i mig gis smras pa | ’jig tshogs daṅ | ’jig tshogs ’gog pa źes bya ba de ni gñis te | ’jig tshogs ñid ni ’gog pa’o || de ci’i phyir źe na | ’jig tshogs su lta ba mi skye ba med ciṅ gaṅ lta ba des ’jig tshogs so źe yam | ’jig tshogs ’gog ces mi rtog ste | de mi rtog | rnam par mi rtog | śin tu mi rtogs pas ’gog pa’i raṅ bźin du gyur te | mi ’byuṅ mi ’jig pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Apratihatanetra declared, "It is dualistic to refer to ’aggregates’ and to the ’cessation of aggregates.’ Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize ’These are aggregates’ or ’These aggregates cease.’ Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality."

. . . . . . . .

§24 suvinīto bodhisatva āha: kāyavāṅmanaḥsaṃvara iti dvayam etat | tat kasmād dhetoḥ | anabhisaṃskāralakṣanā hy ete dharmāḥ | yā kāyasyānabhisaṃskāratā tallakṣaṇaiva vāganabhisaṃskāratā tallakṣaṇaiva mano’nabhisaṃskāratā | yā ca sarvadharmāṇām anabhisaṃskāratā, sā jñātavyānugantavyā | yad atrānabhisaṃskārajñānam ayam advayapraveśaḥ |

善斷菩薩曰身口心為二所以者何是身則無為之相也如身之無為口相亦無為如口之無為心相亦無為如其心之無為一切法亦無為其以無二無三事者是不二入

上善菩薩曰身口意善為二是三業皆無作相身無作相即口無作相口無作相即意無作相是三業無作相即一切法無作相能如是隨無作慧者是為入不二法門

復有菩薩名善調順作如是言是身語意三種律儀分別為二若諸菩薩了知如是三種律儀皆無作相其相無二所以者何此三業道皆無作相身無作相即語無作相語無作相即意無作相意無作相即一切法俱無作相若能隨入無造作相是為悟入不二法門

byaṅ chub sems dpa’ śin tu dul bas smras pa | lus daṅ | ṅag daṅ | yid kyi sdom pa źes bya ba de ni gñis su med de | de ci’i phyir źe na | chos ’di dag ni mṅon par ’du mi byed pa’i mtshan ñid de | lus kyi mṅon par ’du mi byed pa gaṅ yin pa ṅag gi mṅon par ’du mi byed pa yaṅ de’i mtshan ñid do || yid kyi mṅon par ’du mi byed pa yaṅ de’i mtshan ñid de | gaṅ chos thams cad kyi mṅon par ’du mi byed pa de yin par śes par bya | rjes su rig par bya ste | gaṅ ’di la mṅon par ’du mi byed par śes pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Suvinīta declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."

. . . . . . . .

§25 puṇyakṣetro bodhisatva āha: puṇyāpuṇyāniñjyān saṃskāran abhisaṃskarotīti dvayam etat | yat punaḥ puṇyāpuṇyāniñjyānabhisaṃskāratā sādvayā | yā ca puṇyāpuṇyāniñjyānāṃ saṃskārāṇāṃ svalakṣaṇaśūnyatā na tatra puṇyāpuṇyāniñjyāḥ saṃskārāḥ | yaivam anumārjanāyam advayapraveśaḥ |

福土菩薩曰福與不福為與不知為為二於福不福如不知為如不有為是則無二其於罪福不以知為如自然相以空知者不是福不非福亦不無知覺如此者是不二入

福田菩薩曰福行罪行不動行為二三行實性即是空空則無福行無罪行無不動行於此三行而不起者是為入不二法門

復有菩薩名曰福田作如是言罪行福行及不動行分別為二若諸菩薩了知罪行福及不動皆無作相其相無二所以者何罪福不動如是三行性相皆空空中無有罪福不動三行差別如是通達是為悟入不二法門

byaṅ chub sems dpa’ bsod nams źiṅ gis smras pa | bsod nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba mṅon par ’du bya ba mṅon par ’du byed do źes bya ba de ni gñis te | gaṅ bsod nams daṅ | bsod nams ma yin pa daṅ | mig g.yo ba mṅon par ’du mi byed pa de ni gñis su med pa’o || bsod nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba’i ’du byed rnams kyi raṅ gi mtshan ñid stoṅ pa ste | de la bsod nams kyaṅ med | bsod nams ma yin pa yaṅ med | mi g.yo ba yaṅ med | mṅon par ’du byed pa yaṅ med de | gaṅ de ltar mi sgrub pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Puṇyakṣetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

. . . . . . .

§26 padmavyūho bodhisatva āha: ātmasamutthānasamutthitaṃ dvayam | ātmaparijñātāvī dvayaṃ notthāpayati | advayasthitasya vijñāptir nāsti | avijñaptikaś cādvayapraveśaḥ |

華嚴菩薩曰從我起二為二見我實相者不起二法若不住二法則無有識無所識者是為入不二法門

復有菩薩名曰華嚴作如是言一切二法皆從我起若諸菩薩知我實性即不起二不起二故即無了別無了別故無所了別是為悟入不二法門

byaṅ chub sems dpa’ pad ma bkod pas smras pa | bdag kun nas ldaṅ ba las skyes pa de ni gñis te | bdag yoṅs su śes pa ni gñis mi sloṅ ṅo || de ltar gñis su med par gnas pa la rnam par rig pa med pas rnam par rig pa med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Padmavyūha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

. . . . .

§27 śrīgarbho bodhisatva āha: upalambhaprabhāvitaṃ dvayam | yan na labhate tan nopalabhate, tan nāyūhati na niryūhati | tatra nāyūho na niryūho ’yam advayapraveśaḥ |

首懷菩薩曰攀緣稱說為二若其不攀緣則無所不善無非善也如無不善無非善者是不二入

德藏菩薩曰有所得相為二若無所得則無取捨無取捨者是為入不二法門

復有菩薩名曰勝藏作如是言一切二法有所得起若諸菩薩了知諸法都無所得則無取捨則無取捨既無取捨是為悟入不二法門

byaṅ chub sems dpa’ dpal gyi sñiṅ pos smras pa | dmigs pas rab tu phye ba de ni gñis so || gaṅ mi dmigs pa de ni gñis su med pa ste | de’i phyir gaṅ len pa med ciṅ ’dor ba med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Śrīgarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

. . . . .

月盛菩薩曰闇與明為二不闇不明乃無有二何則如滅定者無闇無明如諸法相而等入者是不二入

月上菩薩曰闇與明為二無闇無明則無有二所以者何如入滅受想定無闇無明一切法相亦復如是於其中平等入者是為入不二法門

復有菩薩名曰月上作如是言明之與暗分別為二若諸菩薩了知實相無暗無明其性無二所以者何譬如苾芻入滅盡定無暗無明一切諸法其相亦爾如是妙契諸法平等是為悟入不二法門

byaṅ chub sems dpa’ zla ba’i bla mas smras pa | mun pa daṅ | snaṅ ba źes bya ba de ni gñis te | mun pa yaṅ med | snaṅ ba yaṅ med pa de ni gñis su med pa’o || de ci’i phyir źe na | ’di ltar ’gog par sñoms par źugs pa la mun pa yaṅ med | snaṅ ba yaṅ med de | chos thams cad kyi mtshan ñid kyaṅ de bźin te | gaṅ mñam pa ñid ’di la ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Candrottara declared, "’Darkness’ and ’light’ are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

. . . . . . .

§29 ratnamudrāhasto bodhisatva āha: nirvāṇe ’bhiratiḥ saṃsāre ’nabhiratir iti dvayam etat | yasya na nirvāṇe ’bhiratir na saṃsāre ’nabhiratir idam advayam | tat kasmād dhetoḥ | baddhasya hi sato mokṣaḥ prabhāvyate | yo ’tyantam evābaddhaḥ sa kiṃ mokṣaṃ paryeṣiṣyate | abaddho ’mukto bhikṣur na ratim utpādayati nāratim ayam advayapraveśaḥ |

寶印手菩薩曰其樂泥洹不樂生死為二如不樂泥洹不惡生死乃無有二何則在生死縛彼乃求解若都無縛其誰求解如無縛無解無樂無不樂者是不二入

寶印手菩薩曰樂涅槃不樂世間為二若不樂涅槃不厭世間則無有二所以者何若有縛則有解若本無縛其誰求解無縛無解則無樂厭是為入不二法門

復有菩薩名寶印手作如是言欣厭涅槃生死為二若諸菩薩了知涅槃及與生死不生欣厭則無有二所以者何若為生死之所繫縛則求解脫若知畢竟無生死縛何為更求涅槃解脫如是通達無縛無解不欣涅槃不厭生死是為悟入不二法門

byaṅ chub sems dpa’ lag na phyag rgya rin po ches smras pa | mya ṅan las ’das pa la mṅon par dga’ źiṅ ’khor ba la mi dga’ ba de ni gñis te | gaṅ mya ṅan las ’das pa la yaṅ mṅon par dga’ ba med pa | ’khor ba la yaṅ mi dga’ ba med pa de ni gñis su med pa’o || de ci’i phyir źe na | gaṅ bciṅs pa las ni grol bar bstan gyi | gaṅ śin tu ma bciṅs pa de thar pa ga la tshol | ma bciṅs ma grol ba’i dge sloṅ gis ni dga’ ba daṅ | mi dga’ ba yaṅ mi rñed de | de ni gñis su med par ’jug pa’o ||

The bodhisattva Ratnamudrāhasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

. . . . . . .

§30 maṇikūṭarājo bodhisatva āha: mārgaḥ kumārga iti dvayam etat | mārgapratipannasya na kumārgaḥ samudācarati | asamudācārasthitasya na mārgasaṃjñā bhavati na kumārgasaṃjñā | saṃjñāparijñātāvino hi dvaye buddhir nākrāmaty ayam asyādvayapraveśaḥ |

心珠立菩薩曰大道小道為二依大道者不樂小道亦不習塵無大道相無小道相如如想之士無以行道者是不二入

珠頂王菩薩曰正道邪道為二住正道者則不分別是邪是正離此二者是為入不二法門

復有菩薩名珠髻王作如是言正道邪道分別為二若諸菩薩善能安住正道邪道究竟不行以不行故則無正道邪道二相除二相故則無二覺若無二覺是為悟入不二法門

byaṅ chub sems dpa’ nor bu brtsegs pa’i rgyal pos smras pa | lam daṅ | lam ṅan pa’o źes bya ba de ni gñis te | lam du źugs pa la ni lam ṅan pa mi spyod do || mi spyod pa la gnas pa ni lam gyi ’du śes sam | lam ma yin pa’i ’du śes su mi ’gyur ro || ’du śes yoṅs su rig pa ni blo gñis su mi ’jug ste | de ni gñis su med par ’jug pa’o ||

The bodhisattva Maṇikūṭarāja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of ’path’ or ’nonpath.’ Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

. . . . .

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

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

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

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

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

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

. . . . . . .

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

如是諸菩薩各各說已又問文殊師利何謂菩薩不二入法門者

如是諸菩薩各各說已問文殊師利何等是菩薩入不二法門

如是會中有諸菩薩隨所了知各別說已同時發問妙吉祥言云何菩薩名為悟入不二法門

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

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

. .

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

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

文殊師利曰如我意者於一切法無言無說無示無識離諸問答是為入不二法門

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

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

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

. . . . .

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

於是文殊師利問維摩詰我等各自說已仁者當說何等是菩薩入不二法門

時妙吉祥復問菩薩無垢稱言我等隨意各別說已仁者當說云何菩薩名為悟入不二法門

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

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

. .

atha vimalakīrtir licchavis tūṣṇīm abhūt |

時維摩詰默然無言

時無垢稱默然無說

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

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

.

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

文殊師利歎曰善哉善哉乃至無有文字語言是真入不二法門

妙吉祥言善哉善哉如是菩薩是真悟入不二法門於中都無一切文字言說分別

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

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

. .

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

說是入不二法門品時於此眾中五千菩薩皆入不二法門得無生法忍

此諸菩薩說是法時於眾會中五千菩薩皆得悟入不二法門俱時證會無生法忍

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

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

.

advayadharmamukhapraveśaparivarto ’ṣṭamaḥ ||

維摩詰所說經卷中維摩詰所說經卷下

說無垢稱經卷第四說無垢稱經卷第五

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

. . .

維摩詰經香積佛品第十

香積佛品第十

香臺佛品第十

10. The Feast Brought by the Emanated Incarnation

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§1 athāyuṣmataḥ śāriputrasyaitad abhūt: kālaḥ paryantībhūtaḥ | ime ca mahāsatvā nottiṣṭhanti | kutraite paribhokṣyante |

於是賢者舍利弗心念日時欲過此諸大人當於何食

於是舍利弗心念日時欲至此諸菩薩當於何食

時舍利子作是思惟食時將至此摩訶薩說法未起我等聲聞及諸菩薩當於何食

de nas tshe daṅ ldan pa śā ri’i bus ’di snyam du bsams te | gdugs tshod la yaṅ bab na byaṅ chub sems dpa’ chen po ’di dag ni mi ldaṅ na ’di dag zan gar za snyam mo ||

Thereupon, the venerable Śāriputra thought to himself, "If these great bodhisattvas do not adjourn before noontime, when are they going to eat?"

. .

atha vimalakīrtir licchavir āyuṣmataḥ śāriputrasya cetasā cetaḥparivitarkam ājñāyāyuṣmantaṃ śāriputram evam āha: ye te bhadanta śāriputra tathāgatenāṣṭau vimokṣā ākhyātās tair vimokṣair vihara | tvaṃ mā āmiṣamrakṣitayā saṃtatyā dharmaṃ śrauṣīḥ | api tu khalu punar bhadantaśāriputra muhūrtam āgamayasva, yāvad anāsvāditapūrvabhojanaṃ bhokṣyase |

維摩詰知其意而應曰唯然賢者若如來說八解之行豈雜欲食而聞法乎要聞法者當為先食

時維摩詰知其意而語言佛說八解脫仁者受行豈雜欲食而聞法乎若欲食者且待須臾當令汝得未曾有食

時無垢稱知彼思惟便告之曰大德如來為諸聲聞說八解脫仁者已住勿以財食染污其心而聞正法若欲食者且待須臾當令皆得未曾有食

de nas li tsa bī dri ma med par grags pas tshe daṅ ldan pa śā ri’i bu’i sems kyi rtog pa sems kyis śes nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu de bźin gśegs pas rnam par thar pa brgyad po gaṅ dag gsuṅs pa’i rnam par thar pa de dag la gnas par gyis la zaṅ ziṅ daṅ ’dres pa’i rgyud kyis chos ma nyan cig | btsun pa śā ri’i bu yud tsam źig sdod cig daṅ | sṅon ma myoṅ ba’i kha zas za bar ’gyur ro ||

The Licchavi Vimalakīrti, knowing telepathically the thought of the venerable Śāriputra, spoke to him: "Reverend Śāriputra, the Tathāgata has taught the eight liberations. You should concentrate on those liberations, listening to the Dharma with a mind free of preoccupations with material things. Just wait a minute, reverend Śāriputra, and you will eat such food as you have never before tasted."

. . . .

§2 atha vimalakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samādhisamāpannaḥ tādṛśaṃ carddhyabhisaṃskāram abhisaṃskṛtavān | yad ūrdhve digbhāga ito buddhakṣetrād dvācatvāriṃśad gaṅgānadīvālikāsamāni buddhakṣetrāṇy atikramya sarvagandhasugandhaṃ nāma lokadhātuṃ teṣāṃ bodhisatvānāṃ teṣāṃ ca mahāśrāvakāṇām upadarśayati | tatra gandhottamakūṭo nāma tathāgata etarhi tiṣṭhati dhriyate yāpayati | tatra ca lokadhātau yādṛśā daśasu dikṣu sarvabuddhakṣetreṣu divyā mānuṣyakāś ca gandhā vānti | te tatra lokadhātau vṛkṣebhyo viśiṣṭatamā gandhā vānti | tatra lokadhātau nāsti śrāvakapratyekabuddhānāṃ nāmadheyam api | śuddhānām eva bodhisatvānāṃ saṃnipātaḥ | sa tebhyo gandhottamakūṭas tathāgato dharmaṃ deśayati | tatra ca lokadhātau sarvagandhamayāḥ kūṭāgārāḥ, sarvagandhamayāś caṅkramā udyānavimānāni | yaṃ ca te bodhisatvā āhāram āharanti tasya bhojanasya yo gandhaḥ so ’pramāṇāl lokadhātūn spharati |

是時維摩詰即如其像正受三昧上方界分去此剎度如四十二江河沙佛土 (有佛名香積如來至真等正覺 )世界曰眾香一切弟子及諸菩薩皆見其國有佛名香積如來至真等正覺 (世界曰眾香一切弟子及諸菩薩皆見其國 ) 香氣普薰十方佛國諸天人民比諸佛土其香最勝而彼世界無有弟子緣一覺名彼如來不為菩薩說法其界一切皆以香作樓閣經行香地苑園皆香菩薩飲食則皆眾香其香周流無量世界

時維摩詰即入三昧以神通力示諸大眾上方界分過四十二恒河沙佛土有國名眾香佛號香積今現在其國香氣比於十方諸佛世界人天之香最為第一彼土無有聲聞辟支佛名唯有清淨大菩薩眾佛為說法其界一切皆以香作樓閣經行香地苑園皆香其食香氣周流十方無量世界

時無垢稱便入如是微妙寂定發起如是殊勝神通示諸菩薩大聲聞眾上方界分去此佛土過四十二殑伽沙等諸佛世界有佛世界名一切妙香其中有佛號最上香臺今現在彼安隱住持彼世界中有妙香氣比餘十方一切佛土人天之香最為第一彼有諸樹皆出妙香普薰方域一切周滿彼中無有二乘之名唯有清淨大菩薩眾而彼如來為其說法彼世界中一切臺觀宮殿經行園林衣服皆是種種妙香所成彼佛世尊及菩薩眾所食香氣微妙第一普薰十方無量佛土

de nas de’i tshe li tsa bī dri ma med par grags pa de lta bu’i tiṅ ṅe ’dzin la snyoms par źugs te | ’di ’dra ba’i rdzu ’phrul mṅon par ’du bya ba mṅon par ’du byas so || gaṅ steṅ gi phyogs su saṅs rgyas kyi źiṅ ’di nas saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ bźi bcu rtsa gnyis kyi bye ma snyed ’das pa na ’jig rten gyi khams spos thams cad kyi dri mchog ces bya ba yod de | byaṅ chub sems dpa’ de dag daṅ | nyan thos chen po de dag la bstan to || de na de bźin gśegs pa spos mchog brtsegs pa źes bya ba da ltar bźugs te ’tsho źiṅ gźes so || ’jig rten gyi khams der phyogs bcu’i saṅs rgyas kyi źiṅ thams cad kyi mi daṅ | lha’i dri ’byuṅ ba de bas ’jig rten gyi khams de’i śiṅ las ches khyad du ’phags pa ’byuṅ ṅo || ’jig rten gyi khams de na ni nyan thos daṅ | raṅ saṅs rgyas rnams kyi miṅ yaṅ med de | byaṅ chub sems dpa’ ’ba’ źig gi tshogs ’dus pa de dag la de bźin gśegs pa spos mchog brtsegs pa de chos ston to || ’jig rten gyi khams de na khaṅ pa brtsegs pa thams cad kyaṅ spos las byas | ’chag sa daṅ | skyed mos tshal daṅ | gźal med khaṅ thams cad kyaṅ spos las byas so || gaṅ byaṅ chub sems dpa’ de dag zas za ba’i zas de’i dris ’jig rten gyi khams ched med pa khyab bo ||

Then, the Licchavi Vimalakīrti set himself in such a concentration and performed such a miraculous feat (that those bodhisattvas and those great disciples were enabled to see the universe called Sarvagandhasugandha, )which is located in the direction of the zenith, beyond as many buddha-fields as there are sands in forty-two Ganges rivers. that those bodhisattvas and those great disciples were enabled to see the universe called Sarvagandhasugandha, (which is located in the direction of the zenith, beyond as many buddha-fields as there are sands in forty-two Ganges rivers. ) There the Tathāgata named Sugandhakūṭa resides, lives, and is manifest. In that universe, (the trees emit a fragrance that far surpasses all the fragrances,) human and divine, of all the buddha-fields of the ten directions. In that universe, the trees emit a fragrance that far surpasses all the fragrances, (human and divine, of all the buddha-fields of the ten directions. ) In that universe, even the names "disciple" and "solitary sage" do not exist, and the Tathāgata Sugandhakūṭa teaches the Dharma to a gathering of bodhisattvas only. In that universe, all the houses, the avenues, the parks, and the palaces are made of various perfumes, and the fragrance of the food eaten by those bodhisattvas pervades immeasurable universes.

. . . . . . . . . .

tasmiṃś ca samaye bhagavān gandhottamakūṭas tathāgato bhaktāya niṣaṇṇo ’bhut sārdhaṃ tair bodhisatvaiḥ | tatra gandhavyuhāhārā nāma devaputrā mahāyānasaṃprasthitās tasya bhagavatas teṣāṃ bodhisatvānām upasthānaparicaryāyā udyuktāḥ | tatra sā sarvā parṣat taṃ lokadhātuṃ paśyati taṃ ca bhagavantaṃ tāṃś ca bodhisatvān bhaktāgraniṣaṇnān |

時彼佛諸菩薩方坐食有天子學大乘字香淨住而侍焉一切大眾皆見香積如來與諸菩薩坐食

時彼佛與諸菩薩方共坐食有諸天子皆號香嚴悉發阿耨多羅三藐三菩提心供養彼佛及諸菩薩此諸大眾莫不目見

時彼如來與諸菩薩方共坐食彼有天子名曰香嚴已於大乘深心發趣供養承事彼土如來及諸菩薩時此大眾一切皆睹彼界如來與諸菩薩方共坐食如是等事

de’i tshe bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa byaṅ chub sems dpa’ de dag daṅ thabs gcig tu bśos gsol ba’i phyir źugs te | de na lha’i bu spos bkod pa’i zas źes bya ba theg pa chen po la yaṅ dag par źugs pa de bcom ldan ’das daṅ | byaṅ chub sems dpa’ de dag gi rim gro daṅ | bsnyen bkur byed par brtson no || de nas thams cad daṅ ldan pa’i ’khor des ’jig rten gyi khams de na bcom ldan ’das de daṅ | byaṅ chub sems dpa’ de dag bśos la bkod de bźugs pa mthoṅ ṅo ||

At this time, the Tathāgata Sugandhakūṭa sat down with his bodhisattvas to take his meal, and the deities called Gandhavyūhāhāra, who were all devoted to the Mahāyāna, served and attended upon the Buddha and his bodhisattvas. Everyone in the gathering at the house of Vimalakīrti was able to see distinctly this universe wherein the Tathāgata Sugandhakūṭa and his bodhisattvas were taking their meal.

. . .

§3 atha vimalakīrtir licchavis tān sarvān bodhisatvān āmantrayate sma: ko yuṣmākaṃ satpuruṣāḥ utsahate ’to buddhakṣetrād bhojanam ānetum | tatra mañjuśriyo ’dhiṣṭhānena na kaścid utsahate |

維摩詰問眾菩薩言諸族姓子誰能致彼佛飯皆曰不能

時維摩詰問眾菩薩言諸仁者誰能致彼佛飯以文殊師利威神力故咸皆默然

時無垢稱遍告一切菩薩眾言汝等大士誰能往彼取妙香食以妙吉祥威神力故諸菩薩眾咸皆默然

de nas li tsa bī dri ma med par grags pas byaṅ chub sems dpa’ de dag thams cad la ’di skad ces smras so || skyes bu dam pa khyed kyi naṅ na saṅs rgyas kyi źiṅ de nas zas len par su spro || de na ’jam dpal gyi byin gyi rlabs kyis su yaṅ spro ba med do ||

The Licchavi Vimalakīrti addressed the whole gathering of bodhisattvas: "Good sirs, is there any among you who would like to go to that buddha-field to bring back some food?" But, restrained by the supernatural power of Mañjuśrī, none of them volunteered to go.

. . .

atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam evam āha: na tvaṃ mañjuśrīḥ paryapatrapasa īdṛśyā parṣadā |

即復問文殊師利卿此眾中未悉了乎

維摩詰言仁此大眾無乃可恥

時無垢稱告妙吉祥汝今云何於此大眾而不加護令其乃爾

de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur pa la ’di skad cas smras so || ’jam dpal khyod kyi ’khor ’di ’dra ba ṅo mi tsha yam |

The Licchavi Vimalakīrti said to crown prince Mañjuśrī, "Mañjuśrī, are you not ashamed of such a gathering?"

. .

āha: nanūktaṃ kulaputra tathāgatenāśikṣito na paribhavitavya iti |

答曰如佛所言未知當學

文殊師利曰如佛所言勿輕未學

妙吉祥言居士汝今不應輕毀諸菩薩眾如佛所言勿輕未學

smras pa | rigs kyi bu de bźin gśegs pas ma bslabs pa la brnyes par mi bya’o źes ma gsuṅs sam |

Mañjuśrī replied, "Noble sir, did not the Tathāgata declare, ’Those who are unlearned should not be despised’?"

.

§4 atha vimalakīrtir licchavir anuttiṣṭhann etataḥ śayanāt puratas teṣāṃ bodhisatvānāṃ nirmitaṃ bodhisatvaṃ nirmimīte sma | suvarṇavarṇena kāyena lakṣaṇānuvyañjanasamalaṃkṛtena tasya tādṛśo rūpāvabhāso ’bhūd yena sā sarvā parṣad dhyāmīkṛtā bhavet |

於是維摩詰不起于座居眾會前化作菩薩光像分明

於是維摩詰不起于座居眾會前化作菩薩相好光明威德殊勝蔽於眾會

時無垢稱不起于床居眾會前化作菩薩身真金色相好莊嚴威德光明蔽於眾會

de nas li tsa bī dri ma med par grags pa mal de nas ma laṅs par byaṅ || chub sems dpa’ de dag gi mdun du sprul pa’i byaṅ chub sems dpa’i lus gser gyi kha dog lta bu mtshan daṅ dpe byad bzaṅ pos lags par brgyan pa źig sprul to || gaṅ gis ’khor de dag thams cad mog mog por byas par ’gyur ba de lta bu’i gzugs su snaṅ bar gyur to ||

Then, the Licchavi Vimalakīrti, without rising from his couch, magically emanated an incarnation-bodhisattva, whose body was of golden color, adorned with the auspicious signs and marks, and of such an appearance that he outshone the whole assembly.

. .

atha vimalakīrtir licchavis taṃ nirmitaṃ bodhisatvam evam āha: gaccha kulaputra ūrdhaṃdigbhāge dvācatvāriṃśad gaṅgānadīvālikāsamāni buddhakṣetrāṇy atikramya sarvagandhasugandho nāma lokadhātuḥ | tatra gandhottamakūṭo nāma tathāgataḥ, sa etarhi bhaktāya niṣaṇṇaḥ | tatra gatvā madvacanāt tasya tathāgatasya pādau śirasā vanditvaivaṃ vada vimalakīrtir licchavir bhagavataḥ pādau śirasā vanditvā bhagavato ’lpābādhatāṃ ca paripṛcchaty alpātaṅkatāṃ ca laghutthānatāṃ ca yātrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca | evaṃ ca vadati dehi me bhagavan bhuktāvaśeṣaṃ yat sahe lokadhātau buddhakṛtyaṃ kariṣyati | eṣāṃ ca hīnādhimuktikanāṃ satvānam udārāṃ matiṃ rocayiṣyati | tathāgatasya nāmadheyaṃ vaistārikaṃ kṛtaṃ bhaviṣyati |

而告之曰汝行從此佛土度如四十二江河沙世界到眾香剎香積佛所往必見食則禮佛足如我辭曰維摩詰言願得世尊所食之餘欲於忍界施作佛事令此懈廢之人得弘大意亦使如來名聲普聞

而告之曰汝往上方界分度如四十二恒河沙佛土有國名眾香佛號香積與諸菩薩方共坐食汝往到彼如我辭曰維摩詰稽首世尊足下致敬無量問訊起居少病少惱氣力安不願得世尊所食之餘當於娑婆世界施作佛事令此樂小法者得弘大道亦使如來名聲普聞

而告之曰汝善男子宜往上方去此佛土過四十二殑伽沙等諸佛世界有佛世界名一切妙香其中有佛號最上香臺與諸菩薩方共坐食汝往到彼頂禮佛足應作是言於此下方有無垢稱稽首雙足敬問世尊少病少惱起居輕利氣力康和安樂住不遙心右繞多百千匝頂禮雙足作如是言願得世尊所食之餘當於下方堪忍世界施作佛事令此下劣欲樂有情當欣大慧亦使如來無量功德名稱普聞

de nas li tsa bī dri ma med par grags pas sprul pa’i byaṅ chub sems dpa’ de dag la ’di skad ces smras so || rigs kyi bu khyod steṅ gi phyogs su soṅ la saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ bźi bcu rtsa gnyis kyi bye ma snyed ’das pa na ’jig rten gyi khams spos thams cad kyi dri mchog ces bya ba yod de | de na de bźin gśegs pa spos mchog brtsegs pa źes bya ba da ltar bśos gsol ba’i phyir bźugs pa der soṅ la de bźin gśegs pa de’i źabs la mgo bos phyag btsal te ’di skad ces gsol cig | li tsa bī dri ma med par grags pa bcom ldan ’das kyi źabs la lan brgya stoṅ du mgo bos phyag btsal nas bcom ldan ’das la gnod pa chuṅ ṅam | nyam ṅa ba nyuṅ nam | bskyod pa yaṅ ṅam | ’tsho’am | stobs daṅ | bde ba daṅ | kha na ma tho ba mi mṅa’ źiṅ bde bar reg pa la gnas sam źes snyun gsol źiṅ ’di skad ces kyaṅ mchi’o || bcom ldan ’das kyis gsol ba’i pham pha bas bdag la stsal bar gsol | des ’jig rten gyi khams mi mjed du saṅs rgyas kyi mdzad pa bgyid par ’gyur ro || dman pa la mos pa’i sems can ’di dag kyaṅ rgya chen po la dad par bgyid par ’gyur ro || de bźin gśegs pa’i mtshan kyaṅ rgyas par bgyid par ’gyur ro | źes gsol cig |

The Licchavi Vimalakīrti addressed that incarnated bodhisattva: "Noble son, go in the direction of the zenith and when you have crossed as many buddha-fields as there are sands in forty-two Ganges rivers, you will reach a universe called Sarvagandhasugandhā, where you will find the Tathāgata Sugandhakūṭa taking his meal. Go to him and, having bowed down at his feet, make the following request of him: "’The Licchavi Vimalakīrti bows down one hundred thousand times at your feet, O Lord, and asks after your health - if you have but little trouble, little discomfort, little unrest; if you are strong, well, without complaint, and living in touch with supreme happiness.’ " Having thus asked after his health, you should request of him ’Vimalakīrti asks the Lord to give me the remains of your meal, with which he will accomplish the buddha-work in the universe called Sahā. Thus, those living beings with inferior aspirations will be inspired with lofty aspirations, and the good name of the Tathāgata will be celebrated far and wide."

. . . . . . . . .

§5 atha sa nirmito bodhisatvo vimalakīrter licchaveḥ sādhv iti pratiśrutya teṣāṃ bodhisatvānāṃ purata ūrdhamukhaḥ saṃdṛśyate | na cainaṃ te bodhisatvāḥ paśyanti gacchantam |

即化菩薩居眾會前上昇上方忽然不現舉眾皆見其去

時化菩薩即於會前昇于上方舉眾皆見其去

時化菩薩於眾會前上昇虛空舉眾皆見神通迅疾經須臾頃

de nas sprul ba’i byaṅ chub sems dpa’ des li tsa bī dri ma med par grags pa la legs so źes byas nas de mnyan te | byaṅ chub sems dpa’ de dag gi mdun nas bźin gyen du bltas te soṅ na | byaṅ chub sems dpa’ de dag gis de ’gro ba ma mthoṅ ṅo ||

At that, the incarnated bodhisattva said, "Very good!" to the Licchavi Vimalakīrti and obeyed his instructions. In sight of all the bodhisattvas, he turned his face upward and was gone, and they saw him no more.

. . .

atha sa nirmito bodhisatvas taṃ sarvagandhasugandhaṃ lokadhātum anuprāptaḥ | sa tatra bhagavato gandhottamakūṭasya tathāgatasya pādau śirasā vanditvaivam āha: vimalakīrtir bhagavan bodhisatvo bhagavataḥ pādau śirasā vandate | alpābādhatāṃ ca paripṛcchaty alpātaṅkatāṃ ca laghūtthānatāṃ ca yātrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca |

而化菩薩到眾香界禮彼佛足言維摩詰菩薩稽首世尊足下敬問無量興居輕利遊步康強少承福慶

到眾香界禮彼佛足又聞其言維摩詰稽首世尊足下致敬無量問訊起居少病少惱氣力安不

便到一切妙香世界頂禮最上香臺佛足又聞其言下方菩薩名無垢稱稽首雙足敬問世尊少病少惱起居輕利氣力康和安樂住不

de nas sprul ba’i byaṅ chub sems dpa’ des ’jig rten gyi khams spos thams cad kyi dri mchog ces bya ba der phyin nas | bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa de’i źabs la mgo bos phyag btsal te ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ dri ma med par grags pa bcom ldan ’das kyi źabs la mgo bos phyag btsal nas bcom ldan ’das la gnod pa chuṅ ṅam | nyam ṅa ba nyuṅ ṅam | bskyod pa yaṅ ṅam | ’tsho ām | stobs daṅ | bde ba daṅ | kha na ma tho ba mi mṅa’ źiṅ bde bar reg pa la gnas sam źes snyun gsol lo ||

When he reached the universe Sarvagandhasugandhā, he bowed down at the feet of the Tathāgata Sugandhakūṭa and said, "Lord, the bodhisattva Vimalakīrti, bowing down at the feet of the Lord, greets the Lord, saying: ’Do you have little trouble, little discomfort, and little unrest? Are you strong, well, without complaint, and living in touch with the supreme happiness?’

. . . .

sa ca bhagavataḥ pādau śirasā vanditvaivam āha: dehi me bhagavan bhuktāvaśeṣaṃ bhojanaṃ yad idaṃ sahe lokadhātau buddhakṛtyaṃ kariṣyati | teṣāṃ hīnādhimuktānāṃ satvānām udāreṣu buddhadharmeṣu matiṃ rocayiṣyati | bhagavataś ca nāmadheyaṃ vaistārikaṃ kṛtaṃ bhaviṣyati |

願得世尊所食之餘欲於忍界施作佛事令此懈廢之人得弘大意亦使如來名聲普聞

願得世尊所食之餘欲於娑婆世界施作佛事使此樂小法者得弘大道亦使如來名聲普聞

遙心右繞多百千匝頂禮雙足作如是言願得世尊所食之餘當於下方堪忍世界施作佛事令此下劣欲樂有情當欣大慧亦使如來無量功德名稱普聞

des bcom ldan ’das kyi źabs la lan brgya stoṅ du mgo bos phyag btsal nas ’di skad ces gsol to || bcom ldan ’das gsol ba’i źal zas kyi pham phabs bdag la stsal bar gsol | des ’jig rten gyi khams mi mjed ’dir saṅs rgyas kyi mdzad pa bgyid par ’gyur ro || dman pa la mos pa’i sems can ’di dag kyaṅ saṅs rgyas kyi chos rgya chen po la blo gros mos par bgyid ciṅ saṅs rgyas kyi mtshan kyaṅ rgyas par bgyid par ’gyur ro źes mchi’o ||

He then requests, having bowed down one hundred thousand times at the feet of the Lord: ’May the Lord be gracious and give to me the remains of his meal in order to accomplish the buddha-work in the universe called Sahā. Then, those living beings who aspire to inferior ways may gain the intelligence to aspire to the great Dharma of the Buddha, and the name of the Buddha will be celebrated far and wide.’"

. . . .

§6 atha khalu ye tasya bhagavato gandhottamakūṭasya tathāgatasya buddhakṣetre bodhisatvās te vismitās taṃ bhagavantaṃ gandhottamakūṭaṃ tathāgatam evam āhuḥ: kuto ’yaṃ bhagavan īdṛśo mahāsatva āgacchati, kva vā sa saho lokadhātuḥ, kaiṣā hīnādhimuktikatā nāma | evaṃ te bodhisatvās taṃ tathāgataṃ paripṛcchanti |

彼諸菩薩皆愕然曰此人奚來何等世界有懈廢人即以問佛

彼諸大士見化菩薩歎未曾有今此上人從何所來娑婆世界為在何許云何名為樂小法者即以問佛

時彼上方菩薩眾會見化菩薩相好莊嚴威德光明微妙殊勝歎未曾有今此大士從何處來堪忍世界為在何所云何名為下劣欲樂尋問最上香臺如來唯願世尊為說斯事

de nas bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ gi byaṅ chub sems dpa’ de dag ṅo mtshar du gyur nas bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa de la ’di skad ces gsol to || bcom ldan ’das | sems can chen po ’di lta bu ga la mchis | ’jig rten gyi khams mi mjed de gaṅ na mchis | dman pa la mos pa źes bgyi ba de ci lags źes bcom ldan ’das de la byaṅ chub sems dpa’ de dag gis de skad ces źus pa daṅ |

At that the bodhisattvas of the buddha-field of the Tathāgata Sugandhakūṭa were astonished and asked the Tathāgata Sugandhakūṭa, "Lord, where is there such a great being as this? Where is the universe Sahā? What does he mean by ’those who aspire to inferior ways’?" Having thus been questioned by those bodhisattvas,

. . . . . .

atha sa bhagavāṃs tān bodhisatvān evam āha: asti kulaputrāḥ adhodigbhāga ito buddhakṣetrād dvācatvāriṃśad gaṅgānadīvālikāsamāni buddhakṣetrāṇy atikramya saho lokadhātuḥ | tatra śākyamunir nāma tathāgato dharmaṃ deśayati hīnādhimuktikānāṃ satvānāṃ pañcakaṣāye buddhakṣetre | tatra vimalakīrtir nāma bodhisatvo ’cintyavimokṣapratiṣṭhito bodhisatvebhyo dharmaṃ deśayati | tenaiṣa nirmito bodhisatvo ’nupreṣito mama nāmadheyaparikīrtanāyāsya ca lokadhātor varṇasaṃprakāśanāya teṣāṃ ca bodhisatvānāṃ kuśalamūlottānatāyai |

香積報曰下方去此度如四十二江河沙剎得忍世界有佛名釋迦文漢言能仁如來至真等正覺於五濁剎以法解說懈廢之人彼有菩薩名維摩詰說上法語今遣化來稱揚我名

佛告之曰下方度如四十二恒河沙佛土有世界名娑婆佛號釋迦牟尼今現在於五濁惡世為樂小法眾生敷演道教彼有菩薩名維摩詰住不可思議解脫為諸菩薩說法故遣化來稱揚我名并讚此土令彼菩薩增益功德

佛告之曰諸善男子於彼下方去此佛土過四十二殑伽沙等諸佛世界有佛世界名曰堪忍其中佛號釋迦牟尼如來應正等覺今現在彼安隱住持居五濁世為諸下劣欲樂有情宣揚正法彼有菩薩名無垢稱已得安住不可思議解脫法門為諸菩薩開示妙法遣化菩薩來至此間稱揚我身功德名號并讚此土眾德莊嚴令彼菩薩善根增進

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ de dag la ’di skad ces bka’ stsal to || rigs kyi bu ’og gi phyogs na saṅs rgyas kyi źiṅ ’di nas saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ bźi bcu rtsa gnyis kyi bye ma snyed ’das pa na ’jig rten gyi khams mi mjed ces bya ba yod de | de na de bźin gśegs pa śā kya thub pa źes bya ba snyigs ma lṅa’i saṅs rgyas kyi źiṅ na dman pa la mos pa’i sems can rnams la chos ston to | | de na byaṅ chub sems dpa’ dri ma med par grags pa źes bya ba rnam par thar pa bsam gyis mi khyab pa la gnas pa de byaṅ chub sems dpa’ rnams la chos ston te | des ṅa’i miṅ yoṅs su bsgrags pa daṅ | ’jig rten gyi khams ’di’i bsṅags pa rab tu bstan pa daṅ | byaṅ chub sems dpa’ de dag gi dge ba’i rtsa ba śin tu ’bar bar bya ba’i phyir sprul pa’i byaṅ chub sems dpa’ btaṅ ṅo ||

the Tathāgata Sugandhakūṭa said, "Noble sons, the universe Sahā exists beyond as many buddha-fields in the direction of the nadir as there are sands in forty-two Ganges rivers. There the Tathāgata Śākyamuni teaches the Dharma to living beings who aspire to the inferior ways, in that buddha-field tainted with five corruptions. There the bodhisattva Vimalakīrti, who lives in the inconceivable liberation, teaches the Dharma to the bodhisattvas. He sends this incarnation-bodhisattva here in order to celebrate my name, in order to show the advantages of this universe, and in order to increase the roots of virtue of those bodhisattvas."

. . . . .

§7 atha te bodhisatvā evam āhuḥ: kiyan mahātmā sa bhagavan bodhisatvo yasyāyaṃ nirmita evam ṛddhibalavaiśāradyaprāptaḥ |

彼菩薩曰其人何如乃作是化德力無畏神足若斯

彼菩薩言其人何如乃作是化德力無畏神足若斯

彼菩薩眾咸作是言其德何如乃作是化大神通力無畏若斯

de nas byaṅ chub sems dpa’ de dag gis ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ de’i che ba ji tsam na de’i sprul pa ’di yaṅ rdzu ’phrul daṅ | stobs daṅ | mi ’jigs pa ’di lta bur gyur |

The bodhisattvas exclaimed, "How great must that bodhisattva be himself if his magical incarnation is thus endowed with supernatural power, strength, and fearlessness!"

. .

sa bhagavān āha: tathā mahātmā sa bodhisatvo yat sarvabuddhakṣetreṣu nirmitān preṣayati | te ca nirmitā buddhakṛtyena satvānāṃ pratyupasthitā bhavanti |

佛言甚大一切世界皆遣化往化作佛事以立眾人

佛言甚大一切十方皆遣化往施作佛事饒益眾生

彼佛告言諸善男子是大菩薩成就殊勝大功德法一剎那頃化作無量無邊菩薩遍於十方一切國土皆遣其往施作佛事利益安樂無量有情

bcom ldan ’das des bka’ stsal pa | byaṅ chub sems dpa’ de’i che ba ni ’di ’dra ste | des phyogs bcu’i saṅs rgyas kyi źiṅ thams cad du sprul pa ’gyed de sprul pa de dag saṅs rgyas kyi źiṅ de dag gi sems can thams cad las saṅs rgyas kyi bya bas nye bar gnas par ’gyur ro ||

The Tathāgata said, "The greatness of that bodhisattva is such that he sends magical incarnations to all the buddha-fields of the ten directions, and all these incarnations accomplish the buddha-work for all the living beings in all those buddha-fields."

. . .

§8 atha sa bhagavān gandhottamakūṭas tathāgataḥ sarvagandhasamīhite bhājane taṃ sarvagandhaparivāsitaṃ bhojanaṃ tasmai bodhisatvāya prādāt | tatra navatir bodhisatvasahasrāṇi saṃprasthitāni: gamiṣyāmo vayaṃ bhagavan taṃ sahaṃ lokadhātuṃ taṃ bhagavantaṃ śākyamuniṃ vandanāyaitaṃ ca vimalakīrtiṃ tāṃś ca bodhisatvān darśanāya |

於是香積如來以滿缽香飯一切香具與化菩薩時彼九萬菩薩俱發聲言我等欲詣忍土見釋迦文

於是香積如來以眾香缽盛滿香飯與化菩薩時彼九百萬菩薩俱發聲言我欲詣娑婆世界供養釋迦牟尼佛并欲見維摩詰等諸菩薩眾

於是最上香臺如來以能流出眾妙香器盛諸妙香所薰之食授無垢稱化菩薩手時彼佛土有九百萬大菩薩僧同時舉聲請於彼佛我等欲與此化菩薩俱往下方堪忍世界瞻仰釋迦牟尼如來禮敬供事聽聞正法并欲瞻仰禮敬供事彼無垢稱及諸菩薩唯願世尊加護聽許

de nas bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pas dri thams cad daṅ ldan pa’i snod du dri thams cad bsgos pa’i zas blugs te | de sprul pa’i byaṅ chub sems dpa’ de la byin no || de nas de’i tshe byaṅ chub sems dpa’ brgya stoṅ phrag dgu bcu yaṅ der ’gro bar chas te | bcom ldan ’das bdag cag kyaṅ ’jig rten gyi khams mi mjed der bcom ldan ’das śā kya thub pa de la blta ba daṅ | phyag ’tshal ba daṅ | bsnyen bkur bgyi ba daṅ | dri ma med par grags pa de daṅ | byaṅ chub sems dpa’ de dag kyaṅ blta ba’i slad du mchi’o ||

Then, the Tathāgata Sugandhakūṭa poured some of his food, impregnated with all perfumes, into a fragrant vessel and gave it to the incarnation-bodhisattva. And the ninety million bodhisattvas of that universe volunteered to go along with him: "Lord, we also would like to go to that universe Sahā, to see, honor, and serve the Buddha Śākyamuni and to see Vimalakīrti and those bodhisattvas."

. . .

sa bhagavān āha: gacchata kulaputrāḥ yasyedānīṃ kālaṃ manyadhve | api tu gandhān kulaputrāḥ pratisaṃhṛtya taṃ lokadhātuṃ praviśata, mā te satvā madapramādam āpatsyante | svarūpaṃ ca pratisaṃharata, mā te sahe lokadhātau satvā madgubhūtā bhaveyuḥ | mā ca tasmin lokadhātau hīnasaṃjñām utpādya pratighasaṃjñām utpādayata | tat kasmād dhetoḥ | ākāśakṣetrāṇi hi buddhakṣetrāṇi, satvaparipākāya tu buddhā bhagavanto na sarvaṃ buddhaviṣayaṃ saṃdarśayanti |

彼佛報言往族姓子齎爾忍香入彼世界無以仁故有放逸意自持汝所樂行勿念彼國菩薩不如無得於彼生廢退意而有勞想所以者何佛土虛空諸佛世尊欲度人故為現其剎耳

佛言可往攝汝身香無令彼諸眾生起惑著心又當捨汝本形勿使彼國求菩薩者而自鄙恥又汝於彼莫懷輕賤而作礙想所以者何十方國土皆如虛空又諸佛為欲化諸樂小法者不盡現其清淨土耳

彼佛告曰諸善男子汝便可往今正是時汝等皆應自攝身香入堪忍界勿令彼諸有情醉悶放逸汝等皆應自隱色相入堪忍界勿令彼諸菩薩心生愧恥汝等於彼堪忍世界勿生劣想而作障礙所以者何諸善男子一切國土皆如虛空諸佛世尊為欲成熟諸有情故隨諸有情所樂示現種種佛土或染或淨無決定相而諸佛土實皆清淨無有差別

bcom ldan ’das des bka’ stsal pa | rigs kyi bu dag | da de’i dus la bab par śes na deṅ śig | rigs kyi bu dag | sems can de dag myos śiṅ bag med par gyur ta re | dri rnams med par gyis la deṅs śig | ’jig rten gyi khams mi mjed de’i sems can de dag spa goṅ bar ’gyur du ’oṅ gi raṅ gi gzugs kyaṅ sgyur cig | ’jig rten gyi khams de la yaṅ ṅan par ’du śes bskyed nas khoṅ khro ba’i ’du śes ma skyed cig | de ci’i phyir źe na | rigs kyi bu saṅs rgyas kyi źiṅ ni nam mkha’i źiṅ ste | sems can rnams yoṅs su smin par bya ba’i phyir saṅs rgyas bcom ldan ’das rnams ni saṅs rgyas kyi yul thams cad mi ston to ||

The Tathāgata declared, "Noble sons, go ahead if you think it is the right time. But, lest those living beings become mad and intoxicated, go without your perfumes. And, lest those living beings of the Sahā world become jealous of you, change your bodies to hide your beauty. And do not conceive ideas of contempt and aversion for that universe. Why? Noble sons, a buddha-field is a field of pure space, but the Lord Buddhas, in order to develop living beings, do not reveal all at once the pure realm of the Buddha."

. . . . . . . . .

§9 atha nirmito bodhisatvas tad bhojanam ādāya sārdhaṃ tair navatyā bodhisatvasahasrair buddhānubhāvena vimalakīrtyadhiṣṭhānena ca tenaiva kṣaṇalavamuhūrtena sarvagandhasugandhe lokadhātāv antarhito vimalakīrter licchaver gṛhe pratyaṣṭhāt |

化菩薩既受飯與諸大人俱承佛聖旨及維摩詰化須臾從彼已來在維摩詰舍

時化菩薩既受缽飯與彼九百萬菩薩俱承佛威神及維摩詰力於彼世界忽然不現須臾之間至維摩詰舍

時化菩薩受滿食器與九百萬諸菩薩僧承彼佛威神及無垢稱力於彼界沒經須臾頃至於此土無垢稱室欻然而現

de nas sprul pa’i byaṅ chub sems dpa’ des źal zas de thogs nas byaṅ chub sems dpa’ brgya stoṅ phrag dgu bcu daṅ lhan cig tu saṅs rgyas kyi mthu daṅ dri ma med par grags pa’i byin gyi rlabs kyis skad cig yud tsam thaṅ cig de nyid la ’jig rten gyi khams spos thams cad kyi dri mchog de nas mi snaṅ bar gyur te | li tsa bī dri ma med par grags pa’i khyim na ’dug go |

Then the incarnation-bodhisattva took the food and departed with the ninety million bodhisattvas and by the power of the Buddha and the supernatural operation of Vimalakīrti, disappeared from that universe Sarvagandhasugandhā and stood again in the house of Vimalakīrti in a fraction of a second.

. .

§10 tatra vimalakīrtir navatisiṃhāsanasahasrāṇy adhitiṣṭhati yādṛśāny eva tāni prathamakāni siṃhāsanāni | tatra te bodhisatvā niṣaṇṇāḥ | sa ca nirmitas tad bhojanaparipūrṇaṃ bhājanaṃ vimalakīrter licchaver upanāmayati sma | tasya bhojanasya gandhena sarvā vaiśālī mahānagarī nirdhūpitābhūd yāvat sāhasro lokadhātuḥ sugandhagandhīkṛto ’bhūt | tatra vaiśālakā brāhmaṇagṛhapatayaḥ somacchatraś ca nāma licchavīnām adhipatis taṃ gandham āghrāyāścaryaprāpto ’dbhutaprāptaḥ prahlāditakāyacetāḥ sārdhaṃ paripūrṇaiś caturaśītyā licchavisahasraiḥ | tenaiva ca bhojanagandhena bhūmāvacarā devaputrāḥ kāmāvacarā rūpāvacarāś ca devāḥ saṃcoditā vimalakīrter licchaver gṛham upasaṃkrāntā abhūvan |

維摩詰即化為九萬師子床嚴好如前諸菩薩皆坐訖化菩薩奉佛具足之飯與維摩詰飯香一切薰維耶離及三千大千世界皆有美香時維耶離諸梵志居士尊者月蓋等聞是香氣皆得未曾有自然之法身意快然具足八萬四千人入維摩詰舍觀其室中菩薩甚多睹師子座高大嚴好見皆大喜悉禮菩薩諸大弟子卻住一面諸香地天人色行天人皆來詣舍

時維摩詰即化作九百萬師子之座嚴好如前諸菩薩皆坐其上是化菩薩以滿缽香飯與維摩詰飯香普熏毘耶離城及三千大千世界時毘耶離婆羅門居士等聞是香氣身意快然歎未曾有於是長者主月蓋從八萬四千人來入維摩詰舍見其室中菩薩甚多諸師子座高廣嚴好皆大歡喜禮眾菩薩及大弟子卻住一面諸地神虛空神及欲色界諸天聞此香氣亦皆來入維摩詰舍

時無垢稱化九百萬師子之座微妙莊嚴與前所坐諸師子座都無有異令諸菩薩皆坐其上時化菩薩以滿食器授無垢稱如是食器妙香普薰廣嚴大城及此三千大千世界無量無邊妙香薰故一切世界香氣芬馥廣嚴大城諸婆羅門長者居士人非人等聞是香氣得未曾有驚歎無量身心踊悅時此城中離呫毘王名為月蓋與八萬四千離呫毘種種種莊嚴悉來入于無垢稱室見此室中諸菩薩眾其數甚多諸師子座高廣嚴飾生大歡喜歎未曾有禮諸菩薩及大聲聞卻住一面時諸地神及虛空神并欲色界諸天子眾聞是妙香各與眷屬無量百千悉來入于無垢稱室

de nas li tsa bī dri ma med par grags pas seṅ ge’i khri sṅa ma ci ’dra ba de lta bu’i seṅ ge’i khri brgya stoṅ phrag dgu bcu byin gyis brlabs te | de la byaṅ chub sems dpa’ de dag ’khod do | de nas sprul pa’i byaṅ chub sems dpa’ des źal zas kyis bkaṅ ba’i snod de dri ma med par grags pa la byin no || de nas źal zas de’i dris yaṅs pa’i groṅ khyer chen por ’dug par gyur te | ’jig rten gyi khams stoṅ gi bar du dri źim po mnam par gyur to || gaṅ yaṅs pa’i groṅ khyer gyi bram ze daṅ | khyim bdag rnams daṅ | li tsa bī rnams kyi dbaṅ po li tsa bī zla gdugs kyis dri de mnams nas | ṅo mtshar du gyur rmad du gyur te | lus daṅ sems daṅ bar gyur nas li tsa bī brgyad khri bźi stoṅ tshaṅ ba daṅ lhan cig tu dri ma med par grags pa’i khyim du źugs so || de dag gi khyim de na byaṅ chub sems dpas gaṅ pa’i seṅ ge’i khri de tsam du mtho ba de tsam du che źiṅ yaṅs pa la ’khod pa mthoṅ ste | mthoṅ nas de dag śin tu mos śiṅ rab tu dga’ ba chen po skyes te | de dag thams cad kyis nyan thos chen po de dag daṅ | byaṅ chub sems dpa’ chen po de dag la phyag btsal nas phyogs gcig tu ’khod do || sa la spyod pa’i lha’i bu rnams daṅ | ’dod pa na spyod pa daṅ | gzugs yod pa na spyod pa’i lha’i bu rnams kyaṅ dri des bskul nas li tsa bī dri ma med par grags pa’i khyim du lhags so ||

The Licchavi Vimalakīrti created ninety million lion-thrones exactly like those already there, and the bodhisattvas were seated. Then, the incarnation-bodhisattva gave the vessel full of food to Vimalakīrti, and the fragrance of that food permeated the entire great city of Vaiśālī and its sweet perfume spread throughout one hundred universes. Within the city of Vaiśālī, the brahmans, householders, and even the Licchavi chieftain Candracchattra, having noticed this fragrance, were amazed and filled with wonder. They were so cleansed in body and mind that they came at once to the house of Vimalakīrti, along with all eighty-four thousand of the Licchavis. Seeing there the bodhisattvas seated on the high, wide, and beautiful lion-thrones, they were filled with admiration and great joy. They all bowed down to those great disciples and bodhisattvas and then sat down to one side. And the gods of the earth, the gods of the desire-world, and the gods of the material world, attracted by the perfume, also came to the house of Vimalakīrti.

. . . . . . . . .

§11 atha vimalakīrtir licchaviḥ sthaviraṃ śāriputraṃ tāṃś ca mahāśrāvakān etad avocat: paribhuṅgdhvaṃ bhadantāḥ idaṃ tathāgatāmṛtabhojanaṃ mahākaruṇābhāvitam | mā ca pradeśacaryāyāṃ cittam upanibandhata, mā na śakyata dakṣiṇāṃ śodhayitum |

維摩詰謂耆年舍利弗諸大弟子言賢者可食如來之飯惟大悲味無有限行以縛意也

時維摩詰語舍利弗等諸大聲聞仁者可食如來甘露味飯大悲所熏無以限意食之使不消也

時無垢稱便語尊者舍利子等諸大聲聞尊者可食如來所施甘露味食如是食者大悲所薰勿以少分下劣心行而食此食若如是食定不能消

de nas li tsa bī dri ma med par grags pas gnas brtan śā ri’i bu daṅ | nyan thos chen po de dag la ’di skad ces smras so || btsun pa rnam de bźin gśegs pa’i źal zas bdud rtsi thugs rje chen pos yoṅs su bsgos pa zo la nyi tshe ba’i spyod pa la sems nye bar ma ’dogs śig | spyin pa spyod ma nus sa re |

Then, the Licchavi Vimalakīrti spoke to the elder Śāriputra and the great disciples: "Reverends, eat of the food of the Tathāgata! It is ambrosia perfumed by the great compassion. But do not fix your minds in narrow-minded attitudes, lest you be unable to receive its gift."

. . . .

§12 tatra keṣāṃcic chrāvakāṇām etad abhavat: ita evaṃ parīttād bhojanāt katham iyam īdṛśī parṣat paribhokṣyata iti |

有異弟子念此飯少而此大眾人人當食

有異聲聞念是飯少而此大眾人人當食

時眾會中有劣聲聞作如是念此食甚少云何充足如是大眾

de na nyan thos kha cig ’di snyam du sems so || źal zas nyuṅ ṅu ’di la ’di lta bu’i ’khor ’dis ji ltar bza’o snyam mo ||

But some of the disciples had already had the thought: "How can such a huge multitude eat such a small amount of food?"

. .

tān sa nirmito bodhisatvaḥ śrāvakān etad avocat: mā yūyam āyuṣmantaḥ svaprajñāpuṇyais tathāgataprajñāpuṇyāni samīkārṣṭa | syāc caturṇāṃ mahāsamudrāṇāṃ kṣayaḥ, na tv evāsya bhojanasya kaścit parikṣayaḥ | sacet sarvasatvā api sumerumātrair ālopaiḥ kalpaṃ paribhuñjīran, tathāpy asya kṣayo na syāt | tat kasmād dhetoḥ | akṣayaśīlasamādhiprajñānirjātasyedaṃ tathāgatasya pātrāvaśeṣaṃ bhojanaṃ naitac chakyaṃ kṣapayitum |

化菩薩曰四海有竭此飯無盡使眾人食摶若須彌猶不能盡是不可盡所以者何無有盡戒至于定慧解度知見如來之飯終不可盡

化菩薩曰勿以聲聞小德小智稱量如來無量福慧四海有竭此飯無盡使一切人食揣若須彌乃至一劫猶不能盡所以者何無盡戒定智慧解脫解脫知見功德具足者所食之餘終不可盡

時化菩薩便告之言勿以汝等自少福慧測量如來無量福慧所以者何四大海水乍可有竭是妙香食終無有盡假使無量大千世界一切有情一一摶食其食摶量等妙高山如是摶食或經一劫或一百劫猶不能盡所以者何如是食者是無盡戒定慧解脫解脫知見所生如來所食之餘無量三千大千世界一切有情經百千劫食此香食終不能盡

de nas sprul pa’i byaṅ chub sems dpa’ des nyan thos de dag la ’di skad ces smras so || tshe daṅ ldan pa dag khyed raṅ gi śes rab daṅ bsod nams daṅ | de bźin gśegs pa’i śes rab daṅ bsod nams su ma snyoms śig | de ci’i phyir źe na | ’di lta ste dper na rgya mtsho chen po bźi ni zad kyaṅ srid kyi źal zas ’di la zad pa cuṅ zad kyaṅ med do || sems can thams cad kyis źal zas ’di kham ri rab tsam du bskal bar zos kyaṅ ’di zad par mi ’gyur ro || de ci’i phyir źe na | tshul khrims daṅ | śes rab daṅ | tiṅ ṅe ’dzin mi zad pa las byuṅ ba de bźin gśegs pa’i źal zas kyi snod du lus pa ’di zad par mi nus so | |

Then the incarnation-bodhisattva said to those disciples, "Do not compare, venerable ones, your own wisdom and merits with the wisdom and the merits of the Tathāgata! Why? For example, the four great oceans might dry up, but this food would never be exhausted. If all living beings were to eat for an aeon an amount of this food equal to Mount Sumeru in size, it would not be depleted. Why? Issued from inexhaustible morality, concentration, and wisdom, the remains of the food of the Tathāgata contained in this vessel cannot be exhausted."

. . . . . . . . .

§13 atha tato bhojanāt sarvā sā parṣat tṛptā kṛtā | na ca tāvad bhojanaṃ kṣīyate | yaiś ca bodhisatvaiḥ śrāvakaiḥ śakrabrahmalokapālais tadanyaiś ca satvais tad bhojanaṃ bhuktam, teṣāṃ tādṛśaṃ sukhaṃ kāye ’vakrāntaṃ yādṛśaṃ sarvasukhapratimaṇḍite lokadhātau bodhisatvānāṃ sukham | sarvaromakūpebhyaś ca teṣāṃ tādṛśo gandhaḥ pravāti | tadyathāpi nāma tasminn eva sarvagandhasugandhe lokadhātau vṛkṣāṇāṃ gandhaḥ |

於是缽飯悉飽眾會飯故不盡諸菩薩大弟子天與人食此飯已氣走安身譬如一切安養國中諸菩薩也其香所薰毛孔皆安亦如眾香之國香徹八難

於是缽飯悉飽眾會猶故不[歹*斯] 其諸菩薩聲聞天人食此飯者身安快樂譬如一切樂莊嚴國諸菩薩也又諸毛孔皆出妙香亦如眾香國土諸樹之香

於是大眾皆食此食悉得充滿而尚有餘時諸聲聞及諸菩薩并人天等一切眾會食此食已其身安樂譬如一切安樂莊嚴世界菩薩一切安樂之所住持身諸毛孔皆出妙香譬如一切妙香世界眾妙香樹常出無量種種妙香

de nas źal zas des ’khor thams cad la tshim par byas kyaṅ źal zas de zad par ma gyur to || byaṅ chub sems dpa’ daṅ | nyan thos daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba rnams daṅ | sems can gźan dag gis źal zas zos pa de dag kyaṅ ji ltar ’jig rten gyi khams bde ba thams cad kyis rab tu brgyan pa na byaṅ chub sems dpa’ rnams kyi bde ba ci ’dra ba de lta bu’i bde pa lus las skyes so || de dag gi spu’i khuṅ bu nas kyaṅ ’di lta bu’i dri ’byuṅ ba ni | ’di lta ste dper na ’jig rten gyi khams spos thams cad kyi dri mchog de na śiṅ rnams las dri ’byuṅ ba bźin no ||

Indeed, the entire gathering was satisfied by that food, and the food was not at all depleted. Having eaten that food, there arose in the bodies of those bodhisattvas, disciples, Sakras, Brahmās, Lokapālas, and other living beings, a bliss just like the bliss of the bodhisattvas of the universe Sarvasukhamandita. And from all the pores of their skin arose a perfume like that of the trees that grow in the universe Sarvagandhasugandhā.

. . . . . .

§14 atha vimalakīrtir licchavir jānann eva tān bhagavato gandhottamakūṭasya tathāgatasya buddhakṣetrād āgatān bodhisatvān etad avocat: kidṛśī kulaputrāḥ gandhottamakūṭasya tathāgatasya dharmadeśanā |

於是維摩詰問眾香菩薩言諸族姓子香積如來云何說法

爾時維摩詰問眾香菩薩香積如來以何說法

時無垢稱問彼上方諸來菩薩汝等知不彼土如來於其世界為諸菩薩云何說法

de nas li tsa bī dri ma med par grags pa śes bźin du bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ nas lhags pa’i byaṅ chub sems dpa’ rnams la ’di skad ces smras so || rigs kyi bu dag de bźin gśegs pa spos mchog brtsegs pa de’i chos ston pa ci ’dra |

Then, the Licchavi Vimalakīrti knowingly addressed those bodhisattvas who had come from the buddha-field of the Lord Tathāgata Sugandhakūṭa: "Noble sirs, how does the Tathāgata Sugandhakūṭa teach his Dharma?"

. .

ta evam āhuḥ: na sa tathāgato ’kṣaraniruktyā dharmaṃ deśayati | tenaiva gandhena te bodhisatvā vinayaṃ gacchanti | yatra yatraiva gandhavṛkṣe te bodhisatvā niṣīdanti, tatas tatas tādṛśo gandhaḥ pravāti yat samanantarāghrāte gandhe sarvabodhisatvaguṇākaraṃ nāma samādhiṃ pratilabhante yasya samādheḥ samanantarapratilambhāt sarveṣāṃ bodhisatvaguṇā jāyante |

彼菩薩曰我土如來無文字說但以其香而諸菩薩自入律行菩薩各各坐香樹下其香皆薰一切同等悉得一切香德之定堪任得定菩薩一切行無所著

彼菩薩曰我土如來無文字說但以眾香令諸天人得入律行菩薩各各坐香樹下聞斯妙香即獲一切德藏三昧得是三昧者菩薩所有功德皆悉具足

彼諸菩薩咸共答言我土如來不為菩薩文詞說法但以妙香令諸菩薩皆悉調伏彼諸菩薩各各安坐妙香樹下諸妙香樹各各流出種種香氣彼諸菩薩聞斯妙香便獲一切德莊嚴定獲此定已即具一切菩薩功德

de dag gis smras pa | de bźin gśegs pa de ni yi ge daṅ | ṅes pa’i tshig gis chos mi ston te | dri de nyid kyis byaṅ chub sems dpa’ rnams ’dul bar gyur te | spos kyi śiṅ gaṅ daṅ gaṅ gi druṅ du byaṅ chub sems dpa’ de dag ’dug pa de daṅ de dag las ’di ’dra ba’i dri byuṅ ste | gaṅ dri de mnams ma thag tu byaṅ chub sems dpa’i yon tan thams cad kyi ’byuṅ gnas źes bya ba’i tiṅ ṅe ’dzin rab tu thob par ’gyur ro || tiṅ ṅe ’dzin de thob ma thag tu de dag thams cad la byaṅ chub sems dpa’i yon tan rnams skye’o ||

They replied, "The Tathāgata does not teach the Dharma by means of sound and language. He disciplines the bodhisattvas only by means of perfumes. At the foot of each perfume-tree sits a bodhisattva, and the trees emit perfumes like this one. From the moment they smell that perfume, the bodhisattvas attain the concentration called ’source of all bodhisattva-virtues.’ From the moment they attain that concentration, all the bodhisattva-virtues are produced in them."

. . . . . . .

§15 atha te bodhisatvā vimalakīrtiṃ licchavim etad avocan: iha punar bhagavāñ śākyamuniḥ kīdṛśīṃ dharmadeśanāṃ prakāśayati |

菩薩問維摩詰今世尊釋迦文云何現法

彼諸菩薩問維摩詰今世尊釋迦牟尼以何說法

時彼上方諸來菩薩問無垢稱此土如來釋迦牟尼為諸有情云何說法

de nas byaṅ chub sems dpa’ de dag gis li tsa bī dri ma med par grags pa la ’di skad ces smras so || ’di na bcom ldan ’das śā kya thub pa chos bstan pa ji lta bu rab tu ston par mdzad |

Those bodhisattvas then asked the Licchavi Vimalakīrti, "How does the Buddha Śākyamuni teach the Dharma?"

. .

āha: durdamāḥ satpuruṣāḥ ime satvāḥ | teṣāṃ durdamānāṃ satvānāṃ khaṭuṅkadurdamadamathakathām eva prakāśayati | katamaḥ punaḥ khaṭuṅkadurdamānāṃ damathaḥ, katamā ca khaṭuṅkadurdamadamathakathā | tadyatheme nirayāḥ, iyaṃ tiryagyoniḥ, ayaṃ yamalokaḥ, ime ’kṣaṇāḥ, iyaṃ hīnendriyopapartiḥ, idaṃ kāyaduścaritam, ayaṃ kāyaduścaritasya vipākaḥ, idaṃ vāgduścaritam, ayaṃ vāgduścaritasya vipākaḥ, idaṃ manoduścaritam, ayaṃ manoduścaritasya vipākaḥ, ayaṃ prāṇātipātaḥ, idam adattādānam, ayaṃ kāmamithyācāraḥ, ayaṃ mṛṣāvādaḥ, iyaṃ piśunā vāk | iyaṃ paruṣā vācā, ayaṃ saṃbhinnapralāpaḥ, iyam abhidhyā, ayaṃ vyāpādaḥ, iyaṃ mithyādṛṣṭiḥ, ayam eṣām eṣa vipākaḥ, idaṃ mātsaryam, idaṃ dauḥśīlyam, ayaṃ krodhaḥ, idaṃ kauśīdyam, ayaṃ vikṣepaḥ, idaṃ dauḥprajñyam, idaṃ dauḥprajñyasya phalam | ayaṃ prātimokṣaśikṣāvyatikramaḥ, ayaṃ prātimokṣaḥ, idaṃ karaṇīyam, idam akaraṇīyam, ayaṃ yogaḥ | idaṃ pradhānam, idam āvaraṇam, idam anāvaraṇam, iyam āpattiḥ, iyam anāpattiḥ, idam āpattivyutthānam, ayaṃ mārgaḥ | ayaṃ kumārgaḥ, idaṃ kuśalam, idam akuśalam, idaṃ sāvadyam, idam anavadyam, idaṃ sāsravam, idam anāsravam, idaṃ laukikam, idaṃ lokottaram, idaṃ saṃskṛtam, idam asaṃskṛtam, ayaṃ saṃkleśaḥ, idaṃ vyavadānam, ayaṃ saṃsāraḥ, idaṃ nirvāṇam |

維摩詰曰此土人民剛強難化故佛為說剛強之語是趣地獄是趣畜生鬼神之道是為由身由言由意惡行之報

維摩詰言此土眾生剛強難化故佛為說剛強之語以調伏之言是地獄是畜生是餓鬼是諸難處是愚人生處是身邪行是身邪行報是口邪行是口邪行報是意邪行是意邪行報是殺生是殺生報是不與取是不與取報是邪婬是邪婬報是妄語是妄語報是兩舌是兩舌報是惡口是惡口報是無義語是無義語報是貪嫉是貪嫉報是瞋惱是瞋惱報是邪見是邪見報是慳吝是慳吝報是毀戒是毀戒報是瞋恚是瞋恚報是懈怠是懈怠報是亂意是亂意報是愚癡是愚癡報是結戒是持戒是犯戒是應作是不應作是障礙是不障礙是得罪是離罪是淨是垢是有漏是無漏是邪道是正道是有漏是無漏是有為是無為是世間是涅槃

無垢稱曰此土有情一切剛強極難調化如來還以種種能伏剛強語言而調化之云何名為種種能伏剛強語言謂為宣說此是地獄趣此是傍生趣此是餓鬼趣此是無暇生此是諸根缺此是身惡行是身惡行果此是語惡行是語惡行果此是意惡行是意惡行果此是斷生命是斷生命果此是不與取是不與取果此是欲邪行是欲邪行果此是虛誑語是虛誑語果此是離間語是離間語果此是麤惡語是麤惡語果此是雜穢語是雜穢語果此是貪欲是貪欲果此是瞋恚是瞋恚果此是邪見是邪見果此是慳吝是慳吝果此是毀戒是毀戒果此是瞋恨是瞋恨果此是懈怠是懈怠果此是心亂是心亂果此是愚癡是愚癡果此受所學此越所學此持別解脫此犯別解脫此是應作此非應作此是瑜伽此非瑜伽此是永斷此非永斷此是障礙此非障礙此是犯罪此是出罪此是雜染此是清淨此是正道此是邪道此是善此是惡此是有罪此是無罪此是有漏此是無漏此是世間此出世間此是有為此是無為此是功德此是過失此是有苦此是無苦此是有樂此是無樂此可厭離此可欣樂此可棄捨此可修習此是生死此是涅槃

smras pa | skyes bu dam pa rnams sems can ’di dag ni gdul dka’ ste | sems can dmu rgod gdul dka’ ba ’di rnams la dmu rgod daṅ | gdul dka’ ba gdul ba’i gtam rnams rab tu ston to || dmu rgod gdul dka’ ba rnams gdul ba gaṅ | dmu rgod gdul dka’ ba’i gtam de gaṅ źe na | ’di lta ste | ’di ni sems can dmyal ba’o || ’di ni dud ’gro’i skye gnas so | |’di ni gśin rje’i ’jig rten no || ’di ni mi khom pa’o || ’di ni dbaṅ po nyams par skye ba’o || ’di ni lus kyi nyes par spyod pa’o || ’di ni lus kyis nyes par spyad pa’i rnam par smin pa’o || ’di ni dag gi nyes par spyod pa’o | | ’di ni ṅag gis nyes par sbyad pa’i rnam par smin pa’o || ’di ni yid kyi nyes par spyod pa’o || ’di ni yid kyis nyes par spyad pa’i rnam par smin pa’o || ’di ni srog gcod pa’o || ’di ni ma byin par len pa’o || ’di ni ’dod pas log par g.yem pa’o || ’di ni brdzun du smra ba’o || ’di ni phra ma’o || ’di ni ṅag rtsub pa’o || ’di ni tshig kyal pa’o | | ’di ni brnab sems so || ’di ni gnod sems so || ’di ni log par lta ba’o || ’di ni de dag gi rnam par smin pa’o | | ’di ni ser sna’o || ’di ni ser sna’i ’bras bu’o || ’di ni ’chal pa’i tshul khrims so || ’di ni khro ba’o || ’di ni le lo’o || ’di ni le lo’i ’bras bu’o || ’di ni ’chal pa’i śes rab bo || ’di ni ’chal pa’i śes rab kyi ’bras bu’o || ’di ni bslab pa’i gźi las ’das pa’o || ’di ni so sor thar pa’o || ’di ni bya ba’o || ’di ni mi bya ba’o || ’di ni rnam par ’byor pa’o || ’di ni sgrib pa’o || ’di ni sgrib pa med pa’o || ’di ni ltuṅ ba’o || ’di ni ltuṅ ba las byuṅ ba’o || ’di ni lam mo || ’di ni lam ṅan pa’o || ’di ni dge ba’o || ’di ni mi dge ba’o || ’di ni kha na ma tho ba daṅ bcas pa’o || ’di ni kha na ma tho ba med pa’o|| ’dri ni zag pa daṅ bcas pa’o || ’di ni zag pa med pa’o | | ’di ni ’jig rten pa’o || ’di ni ’jig rten las ’das pa’o || ’di ni ’dus byas so || ’di ni ’dus ma byas so || ’di ni kun nas nyon moṅs pa’o || ’di ni rnam par byaṅ pa’o || ’di ni ’khor ba’o || ’di ni mya ṅan las ’das pa’o

Vimalakīrti replied, "Good sirs, these living beings here are hard to discipline. Therefore, he teaches them with discourses appropriate for the disciplining of the wild and uncivilized. How does he discipline the wild and uncivilized? What discourses are appropriate? Here they are:
"’This is hell. This is the animal world. This is the world of the lord of death. These are the adversities. These are the rebirths with crippled faculties. These are physical misdeeds, and these are the retributions for physical misdeeds. These are verbal misdeeds, and these are the retributions for verbal misdeeds. These are mental misdeeds, and these are the retributions for mental misdeeds. This is killing. This is stealing. This is sexual misconduct. This is lying. This is backbiting. This is harsh speech. This is frivolous speech. This is covetousness. This is malice. This is false view. These are their retributions. This is miserliness, and this is its effect. This is immorality. This is hatred. This is sloth. This is the fruit of sloth. This is false wisdom and this is the fruit of false wisdom. These are the transgressions of the precepts. This is the vow of personal liberation. This should be done and that should not be done. This is proper and that should be abandoned. This is an obscuration and that is without obscuration. This is sin and that rises above sin. This is the path and that is the wrong path. This is virtue and that is evil. This is blameworthy and that is blameless. This is defiled and that is immaculate. This is mundane and that is transcendental. This is compounded and that is uncompounded. This is passion and that is purification. This is life and that is liberation.’

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

ity evam anekadharmaparibhāṣaṇatayā khaṭuṅkāśvasadṛśacittāḥ satvā avasthāpyante | tadyathā khaṭuṅko hayo gajo vā yāvan marmavedhena damathaṃ gacchati, evam eveha durdamāḥ khaṭuṅkāḥ satvās te sarvaduḥkhaparibhāṣaṇakathābhir damathaṃ gacchanti |

至于不善惡行滋多故為之說若干法要以化其麤獷之意譬如象馬[怡-台+龍]悷不調著之羈絆加諸杖痛然後調良如是難化譸張之人為以一切苦諫之言乃得入律

以難化之人心如猿猴故以若干種法制御其心乃可調伏譬如象馬[怡-台+龍]悷不調加諸楚毒乃至徹骨然後調伏如是剛強難化眾生故以一切苦切之言乃可入律

如是等法有無量門此土有情其心剛強如來說此種種法門安住其心令其調伏譬如象馬[怡-台+龍]悷不調加諸楚毒乃至徹骨然後調伏如是此土剛強有情極難調化如來方便以如是等苦切言詞慇懃誨喻然後調伏趣入正法

źes de lta bur chos rnam pa du mar bśad nas rta dmu rgod lta bu’i sems rab tu gnas par byed do || ’di lta ste | dper na | rta yam | bal glaṅ dmu rgod gnad du brdab pa tshun chad kyis dul bar ’gyur ro || de bźin du sems can dmu rgod gdul dka’ ba rnams kyaṅ sdug bsṅal thams cad smos pa’i gtam gyis dul bar ’gyur ro ||

"Thus, by means of these varied explanations of the Dharma, the Buddha trains the minds of those living beings who are just like wild horses. Just as wild horses or wild elephants will not be tamed unless the goad pierces them to the marrow, so living beings who are wild and hard to civilize are disciplined only by means of discourses about all kinds of miseries."

. . .

§16 te bodhisatvā āhuḥ: āścaryaṃ bhagavataḥ śākyamuner yatra hi nāma pratisaṃhṛtya buddhamāhātmyaṃ daridralūhatayā khaṭuṅkān satvān vinayati | ye ’pi bodhisatvā ihaivaṃ pratikaṣṭe buddhakṣetre prativasanti teṣām apy acintyā mahākaruṇā | vimalakīrtir āha: evam eva satpuruṣāḥ tathaitad yathā vadatha | ye ’pīha bodhisatvāḥ pratyājātāḥ, dṛḍhā teṣāṃ mahākaruṇā | te bahutaram iha lokadhātāv ekajanmanā kariṣyanti satvārtham | na tv eva tatra sarvagandhasugandhe lokadhātau kalpasahasreṇa satvārthaḥ |

彼菩薩曰未曾有如世尊釋迦文乃忍以聖大之意解貧貪之人及其菩薩亦能勞謙止斯佛土甚可奇也維摩詰曰如卿等言此土菩薩於五罰世以大悲利人民此土菩薩於五罰世以大悲利人民多於彼國百千劫行

彼諸菩薩聞說是已皆曰未曾有也如世尊釋迦牟尼佛隱其無量自在之力乃以貧所樂法度脫眾生斯諸菩薩亦能勞謙以無量大悲生是佛土維摩詰言 (此土菩薩於諸眾生大悲堅固 )誠如所言此土菩薩於諸眾生大悲堅固 (誠如所言 ) 然其一世饒益眾生多於彼國百千劫行

時彼上方諸來菩薩聞是說已得未曾有皆作是言甚奇世尊釋迦牟尼能為難事隱覆無量尊貴功德示現如是調伏方便成熟下劣貧匱有情以種種門調伏攝益是諸菩薩居此佛土亦能堪忍種種勞倦成就最勝希有堅牢不可思議大悲精進助揚如來無上正法利樂如是難化有情無垢稱言如是大士誠如所說釋迦如來能為難事隱覆無量尊貴功德不憚劬勞方便調伏如是剛強難化有情諸菩薩眾生此佛土亦能堪忍種種勞倦成就最勝希有堅牢不可思議大悲精進助揚如來無上正法利樂如是無量有情大士當知堪忍世界行菩薩行饒益有情經於一生所得功德多於一切妙香世界百千大劫行菩薩行饒益有情所得功德

byaṅ chub sems dpa’ de dag gis smras pa | ’di ltar bcom ldan ’das śā kya thub pa saṅs rgyas kyi che ba bźag ste | ṅan ciṅ dbul ba sems can dmu rgod rnams ’dul ba ni ṅo mtshar to || byaṅ chub sems dpa’ gaṅ ’di lta bur saṅs rgyas kyi źiṅ yaṅ pa na ’khod pa de dag gi snyiṅ rje chen po yaṅ bsam gyis mi khyab bo || de nas li tsa bī dri ma med par grags pas smras pa | skyes bu dam pa dag de de bźin te ji skad smras pa de bźin no || gaṅ ’dir skyes pa’i byaṅ chub sems dpa’ ’di dag gis snyiṅ rje chen po śin tu brtan no || de dag ’jig rten gyi khams ’dir tshe gcig la sems can gyi don śin tu maṅ du byed de | ’jig rten gyi khams spos thams cad kyi dri mchog der bskal pa brgya stoṅ gis kyaṅ sems can gyi don de ltar byed mi nus so | |

The bodhisattvas said, "Thus is established the greatness of the Buddha Śākyamuni! It is marvelous how, concealing his miraculous power, he civilizes the wild living beings who are poor and inferior. And the bodhisattvas who settle in a buddha-field of such intense hardships must have inconceivably great compassion!" The Licchavi Vimalakīrti declared, "So be it, good sirs! It is as you say. The great compassion of the bodhisattvas who reincarnate here is extremely firm. In a single lifetime in this universe, they accomplish much benefit for living beings. So much benefit for living beings could not be accomplished in the universe Sarvagandhasugandhā even in one hundred thousand aeons.

. . . . . . . . . . .

§17 tat kasmād dhetoḥ | iha hi satpuruṣāḥ sahe lokadhātau daśa kuśaloccayā dharmāḥ, ye ’nyeṣu buddhakṣetreṣu na saṃvidyante, yāṃś ca te parigṛhṇanti | katame daśa | yad idaṃ dānasaṃgraho daridreṣu, śīlasaṃgraho duḥśīleṣu, kṣāntisaṃgrahaḥ pratihateṣu, vīryasaṃgrahaḥ kuśīdeṣu, dhyānasaṃgraho vikṣiptacitteṣu, prajñāsaṃgraho duḥprajñeṣu, aṣṭākṣaṇasamatikramadeśanākṣaṇaprāpteṣu, mahāyānadeśanā prādeśikacaryāsu, kuśalamūlasaṃgraho ’navaropitakuśalamūleṣu, satatasamitaṃ satvaparipākaś caturbhiḥ saṃgrahavastubhiḥ | imān daśa kuśaloccayān dharmān pratigṛhṇanti ye tadanyeṣu buddhakṣetreṣu na saṃvidyante |

所以者何諸族姓子此忍世界有十德之法為清淨彼土無有何等十以布施攝貧窮以敬戒攝無禮以忍辱攝強暴以精進攝懈怠以一心攝亂意以智慧攝惡智以悔過度八難以大乘樂遍行以種德本濟無德者以合聚度人民是為十德而以發意取彼

所以者何此娑婆世界有十事善法諸餘淨土之所無有何等為十以布施攝貧窮以淨戒攝毀禁以忍辱攝瞋恚以精進攝懈怠以禪定攝亂意以智慧攝愚癡說除難法度八難者以大乘法度樂小乘者以諸善根濟無德者常以四攝成就眾生是為十

所以者何堪忍世界略有十種修集善法餘十方界清淨佛土之所無有何等為十一以惠施攝諸貧窮二以淨戒攝諸毀禁三以忍辱攝諸瞋恚四以精進攝諸懈怠五以靜慮攝諸亂意六以勝慧攝諸愚癡七以說除八無暇法普攝一切無暇有情八以宣說大乘正法普攝一切樂小法者九以種種殊勝善根普攝未種諸善根者十以無上四種攝法恒常成熟一切有情是為十種修集善法此堪忍界悉皆具足餘十方界清淨佛土之所無有

de ci’i phyir źe na | skyes bu dam pa dag | ’jig rten gyi khams mi mjed ’dir gaṅ de dag yoṅs su ’dzin par ’gyur ba’i dge ba bsags pa chos bcu yod de | de dag ni saṅs rgyas kyi źiṅ gźan na med do || bcu gaṅ źe na | ’di lta ste | dbul po rnams la ni sbyin pas sdud do || tshul khrims ’chal pa rnams la ni tshul khrims kyis sdud do || khoṅ khro ba rnams la ni bzod pas sdud do || le lo can rnams la ni brtson ’grus kyis sdud do || sems g.yeṅ ba rnams la ni bsam gtan gyis sdud do || śes rab ’chal ba rnams la ni śes rab kyis sdud do || mi khom par gyur pa rnams la ni mi khom pa brgyad las ’da’ ba ston to || nyi tshe bar spyod pa rnams la ni theg pa chen po ston to || dge ba’i rtsa ba ma bskyed pa rnams la ni dge ba’i rtsa bas sdud do || bsdu ba’i dṅos po bźis rtag tu rgyun mi ’chad par sems can yoṅs su smin par byed pa ste | dge ba bsags pa’i chos bcu po ’di dag rab tu ’dzin par ’gyur ba de dag ni saṅs rgyas kyi źiṅ gźan na med do ||

Why? Good sirs, in this Sahā universe, there are ten virtuous practices which do not exist in any other buddha-field. What are these ten? Here they are: to win the poor by generosity; to win the immoral by morality; to win the hateful by means of tolerance; to win the lazy by means of effort; to win the mentally troubled by means of concentration; to win the falsely wise by means of true wisdom; to show those suffering from the eight adversities how to rise above them; to teach the Mahāyāna to those of narrow-minded behavior; to win those who have not produced the roots of virtue by means of the roots of virtue; and to develop living beings without interruption through the four means of unification. Those who engage in these ten virtuous practices do not exist in any other buddha-field."

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

§18 te bodhisatvā āhuḥ: katamair dharmaiḥ samanvāgato bodhisatvo ’kṣaṭo ’nupahataḥ sahāl lokadhātoś cyutvā pariśuddhaṃ buddhakṣetraṃ gacchati |

彼菩薩曰為以幾法行無瘡痏從此忍界到他佛土

彼菩薩曰菩薩成就幾法於此世界行無瘡疣生于淨土

時彼佛土諸來菩薩復作是言堪忍世界諸菩薩眾成就幾法無毀無傷從此命終生餘淨土

byaṅ chub sems dpa’ de dag gis smras pa | chos du daṅ ldan na byaṅ chub sems dpa’ ’jig rten gyi khams mi mjed ’di nas śi ’phos nas ma rmas ma snaṅ par saṅs rgyas kyi źiṅ yoṅs su dag par ’gro bar ’gyur |

Again the bodhisattvas asked, "How many qualities must a bodhisattva have, to go safe and sound to a pure buddha-field after he transmigrates at death away from this Sahā universe?"

. .

vimalakīrtir āha: aṣṭābhiḥ kulaputraḥ dharmaiḥ samanvāgato bodhisatvaḥ sahāl lokadhātoś cyutvākṣaṭo ’nupahataḥ pariśuddhaṃ buddhakṣetraṃ gacchati | katamair aṣṭābhiḥ | yad uta sarvasatvānāṃ mayā hitaṃ kartavyam, na caiṣāṃ sakāśāt kiṃcid dhitaṃ paryeṣitavyam, sarvasatvaduḥkhaṃ cānenotsoḍhavyaṃ sarvaṃ cānena kuśalamūlaṃ sarvasatvānām utsraṣṭavyam, sarvasatveṣv apratighātaḥ, sarvabodhisatveṣu śāstṛprema, aśrutānāṃ ca dharmāṇāṃ śrutānāṃ ca śravaṇād apratikṣepaḥ, anīrṣukatā paralābheṣu svalābhenānabhimananācittanidhyaptiḥ, ātmaskhalitapratyavekṣā parasyāpattyacodanatā apramādaratasya ca sarvaguṇasamādanam | ebhir aṣṭābhir dharmaiḥ samanvāgato bodhisatvaḥ sahāl lokadhātoś cyutvākṣaṭo ’nupahataḥ pariśuddhaṃ buddhakṣetraṃ gacchati |

維摩詰曰有八法行菩薩為無瘡痏從此忍界到他佛土何等八為眾設恥避亂羞望為一切人任苦忍諍為諸善本以救眾生為不距眾人而愛敬菩薩所未聞經恣聽不亂不嫉彼供不謀自利常省己過不訟彼短自檢第一以學眾經是為八

維摩詰言菩薩成就八法於此世界行無瘡疣生于淨土何等為八饒益眾生而不望報代一切眾生受諸苦惱所作功德盡以施之等心眾生謙下無礙於諸菩薩視之如佛所未聞經聞之不疑不與聲聞而相違背不嫉彼供不高己利而於其中調伏其心常省己過不訟彼短恒以一心求諸功德是為八法

無垢稱言堪忍世界諸菩薩眾成就八法無毀無傷從此命終生餘淨土何等為八一者菩薩如是思惟我於有情應作善事不應於彼希望善報二者菩薩如是思惟我應代彼一切有情受諸苦惱我之所有一切善根悉迴施與三者菩薩如是思惟我應於彼一切有情其心平等心無罣礙四者菩薩如是思惟我應於彼一切有情摧伏憍慢敬愛如佛五者菩薩信解增上於未聽受甚深經典暫得聽聞無疑無謗六者菩薩於他利養無嫉妒心於己利養不生憍慢七者菩薩調伏自心常省己過不譏他犯八者菩薩恒無放逸於諸善法常樂尋求精進修行菩提分法堪忍世界諸菩薩眾若具成就如是八法無毀無傷從此命終生餘淨土

smras pa | chos brgyad daṅ ldan na byaṅ chub sems dpa’ ’jig rten gyi khams mi mjed ’di nas śi ’phos nas ma rmas ma snad par saṅs rgyas kyi źiṅ yoṅs su dag par ’gro bar ’gyur ro || brgyad gaṅ źe na | sems can thams cad la bdag gis phan par bya ste | ’di dag las ni phan pa cuṅ zad kyaṅ mi ’tshal la | sems can thams cad kyi sdug bsṅal thams cad bzod par bya ste | des dge ba’i rtsa ba thams cad sems can thams cad la gtaṅ bar bya’o snyam pa daṅ | sems can thams cad la khoṅ khro ba med pa daṅ | byaṅ chub sems dpa’ thams cad la ston pa lta bur dga’ ba daṅ | thos pa daṅ | ma thos pa’i chos rnams thos na mi spoṅ ba daṅ | gźan gyi rnyed pa la phrag dog med ciṅ bdag gi rnyed pas mi snyems śiṅ sems ṅes par sems pa daṅ | bdag gi ’khrul pa la so sor rtog ciṅ gźan gyi nyes pa mi gleṅ ba daṅ | bag yod pa la dga’ źiṅ yon tan thams cad yaṅ dag par len pa ste | chos brgyad po de dag daṅ ldan na byaṅ chub sems dpa’ ’jig rten gyi khams mi mjed nas śi ’phos nas ma rmas ma snad par saṅs rgyas kyi źiṅ yoṅs su dag par ’gro bar ’gyur ro ||

Vimalakīrti replied, "After he transmigrates at death away from this Sahā universe, a bodhisattva must have eight qualities to reach a pure buddha-field safe and sound. What are the eight? He must resolve to himself: ’I must benefit all living beings, without seeking even the slightest benefit for myself. I must bear all the miseries of all living beings and give all my accumulated roots of virtue to all living beings. I must have no resentment toward any living being. I must rejoice in all bodhisattvas as if they were the Teacher. I must not neglect any teachings, whether or not I have heard them before. I must control my mind, without coveting the gains of others, and without taking pride in gains of my own. I must examine my own faults and not blame others for their faults. I must take pleasure in being consciously aware and must truly undertake all virtues.’ "If a bodhisattva has these eight qualities, when he transmigrates at death away from the Sahā universe, he will go safe and sound to a pure buddha-field."

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

atha vimalakīrtir licchavir mañjuśrīś ca kumārabhūtas tasyāṃ parṣadi saṃnipatitāyāṃ tathā dharmaṃ deśayato yathā paripūrṇasya prāṇisahasrasyānuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni, daśānāṃ ca bodhisatvasahasrāṇām anutpattikadharmakṣāntipratilambho ’bhūt

當此維摩詰與眾會及文殊師利說法時滿百千人發無上正真道意十千菩薩逮得法忍

維摩詰文殊師利於大眾中說是法時百千天人皆發阿耨多羅三藐三菩提心十千菩薩得無生法忍

其無垢稱與妙吉祥諸菩薩等於大眾中宣說種種微妙法時百千眾生同發無上正等覺心十千菩薩悉皆證得無生法忍

de nas li tsa bī dri ma med par grags pa daṅ | ’jam dpal gźon nur gyur pas de ltar ’khor der ’dus pa la de ltar chos bstan pas ’di ltar srog chags ’bum tshaṅ ba bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || byaṅ chub sems dpa’ khri ni mi skye ba’i chos la bzod pa thob par gyur to ||

When the Licchavi Vimalakīrti and the crown prince Mañjuśrī had thus taught the Dharma to the multitude gathered there, one hundred thousand living beings conceived the spirit of unexcelled, perfect enlightenment, and ten thousand bodhisattvas attained the tolerance of the birthlessness of things.

. .

nirmitabhojanānayanaparivarto nāma navamaḥ

sprul pas źal zas blaṅs pa’i le’u ste dgu pa’o | || |

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維摩詰經菩薩行品第十一

維摩詰所說經菩薩行品第十一

說無垢稱經菩薩行品第十一

11. Lesson of the Destructible and the Indestructible

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§1 tena khalu punaḥ samayena bhagavata āmrapālīvane dharmaṃ deśayataḥ sa maṇḍalamāḍo vipulaś ca vistīrṇaś ca saṃsthito ’bhūt | sā ca parṣat suvarṇavarṇā saṃdṛśyate sma | athāyuṣmān ānando bhagavantam etad avocat: kasyedaṃ bhagavan pūrvanimittaṃ yad idam āmrapālīvanam evaṃ vistīrṇaṃ saṃsthitaṃ sarvā ca parṣat suvarṇavarṇā saṃdṛśyate |

是時佛說法於奈氏之園其場忽然廣博嚴事一切眾會皆見金色賢者阿難問佛言世尊是為誰先瑞應而此場地廣博嚴事一切眾會皆見金色

是時佛說法於菴羅樹園其地忽然廣博嚴事一切眾會皆作金色阿難白佛言世尊以何因緣有此瑞應是處忽然廣博嚴事一切眾會皆作金色

佛時猶在菴羅衛林為眾說法於眾會處其地欻然廣博嚴淨一切大眾皆現金色時阿難陀即便白佛世尊此是誰之前相於眾會中欻然如是廣博嚴淨一切大眾皆現金色

yaṅ de’i tshe bcom ldan ’das aa mra sruṅ ba’i tshal na chos ston pa’i ’khor gyi khyams de yaṅ rgya che źiṅ yaṅs par gyur to || ’khor de yaṅ gser gyi kha dog lta bur ’dug go | de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das ’di ltar aa mra sruṅ ba’i tshal ’di rgya che źiṅ yaṅs par gyur pa daṅ | ’khor thams cad kyaṅ gser gyi kha dog tu gda’ ba ’di su’i sṅa ltas lags |

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Amrapali expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ānanda asked the Buddha, "Lord, this expansion and enlargement of the garden of Amrapali and this golden hue of the assembly - what do these auspicious signs portend?"

. . . . .

bhagavān āha: eṣa ānanda vimalakīrtir licchavir mañjuśrīś ca kumārabhūto mahatyā parṣadā parivṛtau tathāgatasyāntikam upasaṃkramiṣyataḥ |

佛告阿難是維摩詰文殊師利大眾欲來故先為此瑞應

佛告阿難是維摩詰文殊師利與諸大眾恭敬圍繞發意欲來故先為此瑞應

佛告具壽阿難陀曰是無垢稱與妙吉祥將諸大眾恭敬圍繞發意欲來赴斯眾會現此前相

bcom ldan ’das kyis bka’ stsal pa | kun dga’ po ’di ni li tsa bī dri ma med par grags pa daṅ | ’jam dpal gźon nur gyur pa gnyis ’khor maṅ pos yoṅs su bskor ciṅ mdun du bdar te | de bźin gśegs pa’i druṅ du ’oṅ ba’i sṅa ltas so ||

The Buddha declared, "Ānanda, these auspicious signs portend that the Licchavi Vimalakīrti and the crown prince Mañjuśrī, attended by a great multitude, are coming into the presence of the Tathāgata."

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§2 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam etad avocat: gamiṣyāmo vayaṃ mañjuśrīḥ bhagavato ’ntikam | ime ca mahāsatvās tathāgataṃ drakṣyanti vandiṣyante ca |

於是維摩詰報文殊師利吾欲詣如來此諸大人可共見佛禮事供養

於是維摩詰語文殊師利可共見佛與諸菩薩禮事供養

時無垢稱語妙吉祥我等今應與諸大士詣如來所頂禮供事瞻仰世尊聽受妙法

de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal sems can chen po ’di dag kyaṅ de bźin gśegs pa mthoṅ źiṅ phyag ’tshal bar ’gyur gyis yu bu cag bcom ldan ’das kyi druṅ du ’doṅ ṅo ||

At that moment the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, "Mañjuśrī, let us take these many living beings into the presence of the Lord, so that they may see the Tathāgata and bow down to him!"

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āha: gacchāma kulaputra yasyedānīṃ kālaṃ manyase |

文殊師利言善哉行矣宜知是時

文殊師利言善哉行矣今正是時

妙吉祥曰今正是時可同行矣

’jam dpal gyis smras pa | rigs kyi bu dag de’i dus la bab pa śes na ’doṅ ṅo ||

Mañjuśrī replied, "Noble sir, send them if you feel the time is right!"

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atha vimalakīrtir licchavis tādṛśam ṛddhyabhisaṃskāram abhisaṃskaroti sma | yathā tāṃ sarvāvatīṃ parṣadaṃ sārdhaṃ taiḥ siṃhāsanair dakṣiṇe pāṇau pratiṣṭhāpya yena bhagavāṃs tenopasaṃkrāmat | upasaṃkramya tāṃ parṣadaṃ dharaṇitale pratiṣṭhāpya bhagavataḥ pādau śirasā vanditvā bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtyaikānte ’sthāt |

是時維摩詰即如其象而為神足使一切眾立其右掌并諸師子座共行詣佛既到

維摩詰即以神力持諸大眾并師子座置於右掌往詣佛所到已著地稽首佛足右遶七匝一心合掌在一面立

時無垢稱現神通力令諸大眾不起本處并師子座住右掌中往詣佛所到已置地恭敬頂禮世尊雙足右繞七匝卻住一面向佛合掌儼然而立

de nas li tsa bī dri ma med par grags pas ’di lta bu’i rdzu ’phrul mṅon par ’du bya ba mṅon par ’du byas pas ji ltar ’khor thams cad seṅ ge’i khri de dag daṅ bcas te lag pa g.yas pa’i steṅ du bźag nas | bcom ldan ’das ga la ba der doṅ ste der phyin pa daṅ | de dag sa la bźag ste bcom ldan ’das kyi źabs la mgo bos phyag btsal nas | bcom ldan ’das la lan bdun du bskor te phyogs gcig tu ’dug go |

Thereupon the Licchavi Vimalakīrti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

. . . . . .

atha ye te bodhisatvā gandhottamakūṭasya tathāgatasya buddhakṣetrād āgatāḥ, te cānye ca tebhyaḥ siṃhāsanebhyo ’vatīrya bhagavataḥ pādau śirobhir vanditvaikānte pratyatiṣṭhan | evaṃ śakrabrahmalokapālā devaputrāś ca bhagavataḥ pādau śirobhir vanditvaikānte pratyatiṣṭhan |

諸菩薩皆避坐而下稽首佛足卻住一面諸大弟子釋梵四天王稽首佛足皆住一面

其諸菩薩即皆避座稽首佛足亦繞七匝於一面立諸大弟子釋梵四天王等亦皆避座稽首佛足在一面立

諸大菩薩下師子座恭敬頂禮世尊雙足右繞三匝卻住一面向佛合掌儼然而立諸大聲聞釋梵護世四天王等亦皆避座恭敬頂禮世尊雙足卻住一面向佛合掌儼然而立

de nas de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ nas lhags pa’i byaṅ chub sems dpa’ de dag kyaṅ seṅ ge’i khri las babs te | bcom ldan ’das kyi źabs la mgo bos phyag btsal nas bcom ldan ’das la thal mo sbyar te phyag ’tshal źiṅ phyogs gcig tu ’khod do | | byaṅ chub sems dpa’ sems dpa’ chen po de dag daṅ | nyan thos chen po de dag thams cad kyaṅ seṅ ge’i khri las babs te bcom ldan ’das kyi źabs la mgo bos phyag btsal nas phyogs gcig tu ’khod do || de bźin du brgya byin daṅ | tshaṅs pa daṅ | ’jig rtan skyoṅ ba daṅ | lha’i bu de dag thams cad kyaṅ bcom ldan ’das kyi źabs la mgo bos phyag btsal nas phyogs gcig tu ’khod do ||

The bodhisattvas who had come from the buddha-field of the Tathāgata Sugandhakūṭa descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Indras, Brahmās, Lokapālas, and gods bowed at the feet of the Buddha, placed their palms together in reverence and withdrew to one side.

. . . . .

atha sa bhagavāṃs tān bodhisatvān dharmyayā kathayā pratisaṃmodyaivam āha: nisīdata kulaputrāḥ sveṣu sveṣu siṃhāsaneṣu | te bhagavatānujñātā nyaṣidan |

於是世尊問訊諸菩薩使各復坐即悉受教眾坐已定

於是世尊如法慰問諸菩薩已各令復坐即皆受教眾坐已定

於是世尊如法慰問諸菩薩等一切大眾作是告言汝等大士隨其所應各復本座時諸大眾蒙佛教敕各還本座恭敬而坐

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ de dag la chos kyi gtam gyis yaṅ dag par dga’ bar byas nas ’di skad ces bka’ stsal to || rigs kyi bu dag raṅ raṅ gi seṅ ge’i khri la ’khod cig | bcom ldan ’das kyis de skad ces bka’ stsal nas de dag ’khod do ||

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, "Noble sons, be seated upon your thrones!" Thus commanded by the Buddha, they took their thrones.

. . .

§3 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: dṛṣṭaṃ te śāriputra eṣām agrasatvānāṃ bodhisatvānāṃ vikrīḍitam |

佛語賢者舍利弗言汝已見菩薩大士之所為乎

佛語舍利弗汝見菩薩大士自在神力之所為乎

爾時世尊告舍利子汝見最勝菩薩大士自在神力之所為乎

de nas bcom ldan ’das kyis śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu khyod kyis sems can gyi mchog byaṅ chub sems dpa’ rnams kyi rnam par ’phrul pa mthoṅ ṅam |

The Buddha said to Śāriputra, "Śāriputra, did you see the miraculous performances of the bodhisattvas, those best of beings?"

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āha: dṛṣṭaṃ bhagavan |

對曰唯然已見

唯然已見

舍利子言唯然已見

gsol pa | bcom ldan ’das mthoṅ lags so ||

"I have seen them, Lord."

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bhagavān āha: tataḥ kā te saṃjñotpannā |

佛言以何等相而知其轉

於汝意云何

世尊復問汝起何想

bcom ldan ’das kyis bka’ stsal pa | de la khyod kyi ’du śes ji lta bur skyes |

"What concept did you produce toward them?"

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āha: acintyā saṃjñā me bhagavan tatrodapadyata yathā cintayituṃ tulayituṃ gaṇayituṃ na śaknomi tādṛśīṃ teṣām acintyāṃ kriyāṃ paśyāmi |

對曰其轉不可念知非意所圖非度所測我睹其為不可思議

世尊我睹其為不可思議非意所圖非度所測

舍利子言起難思想我見大士不可思議於其作用神力功德不能算數不能思惟不能稱量不能述歎

gsol pa | bcom ldan ’das bdag de la bsam gyis mi khyab pa’i ’du śes skyes lags so || ji ltar bsam pa daṅ | gźal ba daṅ | bgraṅ bar mi nus pa de lta bur de dag gi bgyid pa bsam gyis mi khyab pa mthoṅ ṅo ||

"Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them."

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§4 athāyuṣmān ānando bhagavantam etad avocat: anāghrātapūrvaṃ bhagavan gandham ājighrāmi | kasyaiṣa īdṛśo gandhaḥ |

阿難問佛今所聞香自昔未有是為何香

爾時阿難白佛言世尊今所聞香自昔未有是為何香

時阿難陀即便白佛今所聞香昔來未有如是香者為是誰香

de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das sṅon ma man mas pa’i dri źig gda’ na ’di lta bu su’i dri lags |

Then the venerable Ānanda asked the Buddha, "Lord, (what is this perfume, ) the likes of which I have never smelled before?" "Lord, what is this perfume, (the likes of which I have never smelled before?" )

. . .

āha: eṣām eva ānanda bodhisatvānāṃ sarvaromakūpebhyo gandhaḥ kāyāt pravāti |

佛言是彼菩薩身毛孔之香也

佛告阿難是彼菩薩毛孔之香

佛告之言是諸菩薩毛孔所出

bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo byaṅ chub sems dpa’ ’di dag gis lus kyi spu’i khuṅ bu thams cad nas dri phyuṅ ba yin no ||

The Buddha answered, "Ānanda, this perfume emanates from all the pores of all these bodhisattvas."

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śāriputro ’py āha: asmākam apy āyuṣmann ānanda sarvaromakūpebhya īdṛśo gandhaḥ pravāti |

舍利弗告賢者阿難我等一切諸毛孔亦得是香

於是舍利弗語阿難言我等毛孔亦出是香

時舍利子語阿難陀我等毛孔亦出是香

śā ri’i bus kyaṅ smras pa | tshe daṅ ldan pa kun dga’ bo kho bo cag gi lus kyi spu’i khuṅ bu thams cad nas kyaṅ ’di lta bu’i dri ’byuṅ ṅo | |

Śāriputra added, "Venerable Ānanda, this same perfume emanates from all our pores as well!"

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āha: kuto ’sya gandhasya prādurbhāvaḥ |

阿難言此所從出

阿難言此所從來

阿難陀曰如是妙香仁等身內何緣而有

smras pa | dri ci las byuṅ |

Ānanda: Where does the perfume come from?

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āha: vimalakīrtinā licchavinā gandhottamakūṭasya tathāgatasya buddhakṣetrāt sarvagandhasugandhāl lokadhātor bhojanam ānītam | tad yāvadbhir bhuktaṃ sarveṣām īdṛśo gandhaḥ kāyāt pravāti |

曰是維摩詰從香積佛取飯於舍食者一切毛孔皆香若此

曰是長者維摩詰從眾香國取佛餘飯於舍食者一切毛孔皆香若此

舍利子言是無垢稱自在神力遣化菩薩往至上方最上香臺如來佛土請得彼佛所食之餘來至室中供諸大眾其間所有食此食者一切毛孔皆出是香

smras pa | li tsa bī dri ma med par grags pa ’dis de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ ’jig rten gyi khams spos thams cad kyi dri mchog nas źal zas blaṅs te | zos so cog thams cad kyi lus las ’di lta bu’i dri ’byuṅ ṅo ||

Śāriputra: The Licchavi Vimalakīrti obtained some food from the universe called Sarvagandhasugandhā, the buddha-field of the Tathāgata Sugandhakūṭa, and this perfume emanates from the bodies of all those who partook of that food.

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§5 athāyuṣmān ānando vimalakīrtiṃ bodhisatvam evam āha: kiyacciraṃ punar eṣa kulaputra gandho ’nuvartiṣyate |

阿難問曰是香氣轉能久如

阿難問維摩詰是香氣住當久如

時阿難陀問無垢稱是妙香氣當住久如

de nas tshe daṅ ldan pa kun dga’ pos li tsa bī dri ma med par grags pa la ’di skad ces smras so || dri ’di ji srid kyi bar du ’chags par ’gyur |

Then the venerable Ānanda addressed the Licchavi Vimalakīrti: "How long will this perfume remain?"

. .

āha: yāvad etad bhojanaṃ na pariṇataṃ bhaviṣyati |

維摩詰答言至此飯消

維摩詰言至此飯消

無垢稱言乃至此食未皆消盡其香猶住

smras pa | ji srid zas ma źu ba’i bar du’o ||

Vimalakīrti: Until is it digested.

.

ānanda āha: kiyaccireṇa punar etad bhojanaṃ pariṇaṃsyati |

曰此飯者幾時而消

曰此飯久如當消

阿難陀曰如是所食其經久如當皆消盡

kun dga’ bos smras pa | zas de yun ji srid na źu bar ’gyur |

Ānanda: When will it be digested?

.

āha: saptabhiḥ saptāhaiḥ pariṇaṃsyati | upari cāsya saptāham ojaḥ sphariṣyati | na cājīrṇadoso bhaviṣyati |

答曰此飯住止至七日七夜後乃消化而隨所語

曰此飯勢力至于七日然後乃消

無垢稱言此食勢分七日七夜住在身中過是已後乃可漸消雖久未消而不為患

smras pa | źag bdun phrag bdun gyis źu bar ’gyur te | de nas yaṅ źag bdun gyi bar du des mdaṅs rgyas par ’gyur ro || ma źu pa’i gnod par yaṅ mi ’gyur ro ||

Vimalakīrti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time.

. . .

§6 yaiś ca bhadantānanda bhikṣubhir anavakrāntaniyāmair etad bhojanaṃ bhuktaṃ teṣām avakrāntaniyāmānāṃ pariṇaṃsyati | yaiḥ punar avakrāntaniyāmair bhuktaṃ teṣāṃ nāparimuktacittānāṃ pariṇaṃsyati | yair anutpāditabodhicittaiḥ satvaiḥ paribhuktaṃ teṣām utpāditabodhicittānām pariṇaṃsyati | yair utpāditabodhicittair bhuktaṃ teṣāṃ nāpratilabdhakṣāntikānāṃ pariṇaṃsyati | yaiḥ punaḥ pratilabdhakṣāntikair bhuktaṃ teṣām ekajātipratibaddhānāṃ pariṇaṃsyati |

若弟子行者服食此飯不得道終不消其食此飯而中止者則不消也新行大道而服食此飯不得法忍則亦不消若得法忍而食此飯至一生補處其飯乃消

又阿難若聲聞人未入正位食此飯者得入正位然後乃消已入正位食此飯者得心解脫然後乃消若未發大乘意食此飯者至發意乃消已發意食此飯者得無生忍然後乃消已得無生忍食此飯者至一生補處然後乃消

具壽當知諸聲聞乘未入正性離生位者若食此食要入正性離生位已然後乃消未離欲者若食此食要得離欲然後乃消未解脫者若食此食要心解脫然後乃消諸有大乘菩薩種性未發無上菩提心者若食此食要發無上菩提心已然後乃消已發無上菩提心者若食此食要當證得無生法忍然後乃消其已證得無生忍者若食此食要當安住不退轉位然後乃消其已安住不退位者若食此食要當安住一生繫位然後乃消

btsun pa kun dga’ bo dge sloṅ gaṅ ṅes pa la ma źugs pas zas ’di zos na de dag ṅes pa la źugs na de ’ju bar ’gyur ro || ṅes pa la źugs pa gaṅ gis źal zas ’di zos pa de dag sems yoṅs su ma grol gyi bar du mi ’ju’o || sems can byaṅ chub tu sems ma bskyed pa gaṅ dag gis de zos pa de dag byaṅ chub tu sems bskyed na de ’ju bar ’gyur ro || byaṅ chub tu sems bskyed pa gaṅ dag gis zos pa de dag bzod pa ma thob kyi bar du mi ’ju’o || bzod pa thob pa gaṅ dag gis zos pa de dag skye ba gcig gis thogs na ’ju bar ’gyur ro||

Furthermore, reverend Ānanda, if monks who have not entered ultimate determination eat this food, it will be digested when they enter that determination. When those who have entered ultimate determination eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from Buddhahood.

. . . . . .

§7 tadyathāpi nāma bhadantānanda svādur nāma bhaiṣajyam, tat tāvat kauṣṭhagataṃ na pariṇamati yāvan na sarvagataṃ viṣam apagataṃ bhavati | tataḥ paścāt tad bhaiṣajyaṃ pariṇamati | evam eva bhadantānanda tāvad eva tad bhojanaṃ na pariṇataṃ bhavati yāvat sarvakleśaviṣaṃ na nirviṣaṃ bhavati | tataḥ paścāt tad bhojanaṃ pariṇamati |

譬如阿難阿昏陀藥其香遍一室皆作蜜香氣悉消眾毒藥氣乃歇此飯如是未孚即消至諸垢毒一切除盡飯氣乃消

譬如有藥名曰上味其有服者身諸毒滅然後乃消此飯如是滅除一切諸煩惱毒然後乃消

具壽當知譬如世間有大藥王名最上味若有眾生遇遭諸毒遍滿身者與令服之乃至諸毒未皆除滅是大藥王猶未消盡諸毒滅已然後乃消食此食者亦復如是乃至一切煩惱諸毒未皆除滅如是所食猶未消盡煩惱滅已然後乃消

btsun pa kun dga’ bo ’di lta ste | dper na sman bro ldan źes bya ba ltor soṅ na dug thams cad med par ma gyur gyi bar du mi ’ju ste sman de phyis ’ju bar ’gyur ro || de bźin du btsun pa kun dga’ bo nyon moṅs pa thams cad kyi dug med par ma gyur gyi bar du zas de ’ju bar mi ’gyur te | zas de phyis gdod ’ju bar ’gyur ro ||

Reverend Ānanda, it is like the medicine called "delicious," which reaches the stomach but is not digested until all poisons have been eliminated only then is it digested. Thus, reverend Ānanda, this food is not digested until all the poisons of the passions have been eliminated only then is it digested.

. . .

athāyuṣmān ānando bhagavantam etad avocat: buddhakṛtyaṃ bhagavan etad bhojanaṃ karoti |

阿難曰彼以佛事作此飯耶

阿難白佛言未曾有也世尊如此香飯能作佛事

阿難陀言不可思議如是大士所致香食能為眾生作諸佛事

de nas tshe daṅ ldan pa kun dga’ bos bcom ldan ’das la ’di skad ces gsol to | bcom ldan ’das | źal zas ’di ni saṅs rgyas kyi mdzad pa bgyid do ||

Then, the venerable Ānanda said to the Buddha, "Lord, it is wonderful that this food accomplishes the work of the Buddha!"

. .

āha: evam etad ānanda evam etad yathā vadasi |

佛言如是如是

佛即告言如是如是如汝所說不可思議此無垢稱所致香食能為眾生作諸佛事爾時佛復告阿難陀如無垢稱所致香食能為眾生作諸佛事如是於餘十方世界

bka’ stsal pa | kun dga’ bo de de bźin te | ji skad smras pa de de bźin no ||

"So it is, Ānanda! It is as you say,

. .

§8 santy ānanda buddhakṣetrāṇi yeṣu bodhisatvā buddhakṛtyaṃ kurvanti | santi buddhakṣetrāṇi yeṣu bodhivṛkṣo buddhakṛtyaṃ karoti | santi buddhakṣetrāṇi yeṣu tathāgatalakṣaṇarūpadarśanaṃ buddhakṛtyaṃ karoti | evaṃ gaganam antarīkṣaṃ buddhakṛtyaṃ karoti | tādṛśas teṣāṃ satvānāṃ vinayo bhavati |

阿難 ……或有佛土以菩薩作佛事或有佛土以光明作佛事有以如來色相名號現作佛事有以衣食苑園棚閣而作佛事有以示現神通變化而作佛事有以虛靜空無寂寞為作佛事而使達士得入律行

阿難 ……有以諸菩薩而作佛事或有佛土以佛光明而作佛事有以三十二相八十隨形好而作佛事有以佛身而作佛事有以佛衣服臥具而作佛事有以飯食而作佛事有以園林臺觀而作佛事有以佛所化人而作佛事有以虛空而作佛事眾生應以此緣得入律行

或有佛土以諸菩薩而作佛事或有佛土以諸光明而作佛事或有佛土以菩提樹而作佛事或有佛土以見如來色身相好而作佛事或有佛土以諸衣服而作佛事或有佛土以諸臥具而作佛事或有佛土以諸飲食而作佛事或有佛土以諸園林而作佛事或有佛土以諸臺觀而作佛事或有佛土以諸化人而作佛事或有佛土以其虛空而作佛事所以者何由諸有情因此方便而得調伏

kun dga’ bo gaṅ dag na byaṅ chub sems dpa’ saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do|| gaṅ dag na ’od kyis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na byaṅ chub kyi śiṅ gis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na de bźin gśegs pa’i mtshan daṅ gzugs mthoṅ bas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na chos gos kyis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || de bźin du źal zas kyis saṅs rgyas kyi mdzad pa byed pa daṅ | de bźin du chu daṅ | skyed mos tshal daṅ | gźal med khaṅ daṅ | khaṅ pa brtsegs pas saṅs rgyas kyi mdzad pa byed pa dag kyaṅ yod do || kun dga’ bo | gaṅ dag na sprul pas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || kun dga’ bo nam mkha’ saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ dag kyaṅ yod do || de bźin du nam mkha’ daṅ | bar snaṅ dag saṅs rgyas kyi mdzad pa byed de | de lta bus sems can de dag ’dul bar ’gyur ro ||

Ānanda!There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathāgata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ānanda? Because by these various means, living beings become disciplined.

. . . . . . . . . .

§9 evaṃ svapnapratibhāsadakacandrapratiśrutkāmāyāmarīcyupamopanyāsākṣaravibhaktin irdeśāḥ satvānāṃ buddhakṛtyaṃ kurvanti | santi buddhakṣetrāṇi yatrākṣaravijñaptir buddhakṛtyaṃ karoti | santy ānanda buddhakṣetrāṇi tādṛśāni pariśuddhāni yatrānudāhāratāpravyāhāratānirdeśatānabhilāpyatā teṣāṃ satvānāṃ buddhakṛtyaṃ karoti |

有以影嚮夢幻水月野馬曉喻文說而作佛事有以清淨無身無得無言無取而為眾人作佛事

有以夢幻影響鏡中像水中月熱時炎如是等喻而作佛事有以音聲語言文字而作佛事或有清淨佛土寂寞無言無說無示無識無作無為而作佛事

或有佛土為諸有情種種文詞宣說幻夢光影水月響聲陽焰鏡像浮雲健達縛城帝網等喻而作佛事或有佛土以其音聲語言文字宣說種種諸法性相而作佛事或有佛土清淨寂寞無言無說無訶無讚無所推求無有戲論無表無示所化有情因斯寂寞自然證入諸法性相而作佛事如是當知十方世界諸佛國土其數無邊所作佛事亦無數量

kun dga’ bo de bźin du rmi lam daṅ | gzugs brnyan daṅ | chu zla daṅ | brag ca daṅ | sgyu ma daṅ | smig rgyu daṅ | dper bstan pa daṅ | yi ge daṅ | ṅes pa’i tshig ston pa sems can de dag la saṅs rgyas kyi mdzad pa byed pa dag kyaṅ yod do || gaṅ dag na yi ge rnam par rig par byed pas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ dag kyaṅ yod do || kun dga’ bo gaṅ na smra ba med pa daṅ | brjod pa med pa daṅ | mi bstan pa daṅ | mi brjod pas sems can de dag la saṅs rgyas kyi mdzad pa byed de | de lta bur yoṅs su dag pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do ||

Similarly, Ānanda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as ’dreams,’ ’images,’ ’the reflection of the moon in water,’ ’echoes,’ ’illusions,’ and ’mirages’; and those that accomplish the buddha-work by making words understandable. Also, Ānanda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability.

. . . .

§10 na kaścid ānanda īryāpatho na kaścid upabhogo yo buddhānāṃ bhagavatāṃ satvavinayāya buddhakṛtyaṃ na karoti | ye cema ānanda catvāro mārāś caturāśītiś ca kleśamukhaśatasahasrāṇi yaiḥ satvāḥ saṃkliśyante, sarvais tair buddhā bhagavanto buddhakṛtyaṃ kurvanti |

若此阿難不有是義及諸所有亦不為人作佛事也以此四魔八十四垢百千種人為之疲勞是故諸佛為作佛事故

如是阿難諸佛威儀進止諸所施為無非佛事阿難有此四魔八萬四千諸煩惱門而諸眾生為之疲勞諸佛即以此法而作佛事

以要言之諸佛所有威儀進止受用施為皆令所化有情調伏是故一切皆名佛事又諸世間所有四魔八萬四千諸煩惱門有情之類為其所惱一切如來即以此法為諸眾生而作佛事

kun dga’ bo saṅs rgyas bcom ldan ’das rnams kyi spyod lam daṅ | loṅs spyod daṅ | yoṅs su spyod pas sems can rnams ’dul ba’i phyir saṅs rgyas kyi mdzad pa mi byed pa ni gaṅ yaṅ med do || kun dga’ bo bdud bźi po de dag daṅ | nyon moṅs pa’i sgo brgya stoṅ phrag brgyad cu rtsa bźis sems can rnams kun nas nyon moṅs pa de thams cad kyis saṅs rgyas bcom ldan ’das rnams saṅs rgyas kyi mdzad pa byed do ||

Ānanda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ānanda, (the Buddhas accomplish the buddha-work) by means of the four Māras and all the eighty-four thousand types of passion that afflict living beings. Finally, Ānanda, the Buddhas accomplish the buddha-work (by means of the four Māras and all the eighty-four thousand types of passion that afflict living beings. )

. . .

§11 idam ānanda sarvabuddhadharmapraveśaṃ nāma dharmamukhaṃ yatra yatra dharmamukhe praviṣṭo bodhisatvaḥ sarvodāravyūhaguṇasamanvāgateṣu buddhakṣetreṣu nāvalīyate nāvanamati | sarvodāravyūhaguṇasamanvāgateṣu ca buddhakṣetreṣu na kṛṣyati nonnamati | tathāgatānāṃ ca sakāśe so ’dhimātraṃ gauravam utpādayati | āścaryam idaṃ buddhānāṃ bhagavatāṃ sarvadharmasamatādhimuktānāṃ satvaparipācanatayā buddhakṣetranānātvadarśanam |

此阿難名為佛法隨所行入之法門菩薩得入此門者若得一切好大佛土不以喜悅得不好土而亦不避其近如來即益起敬妙哉一切佛法以等度人而佛土不同

是名入一切諸佛法門菩薩入此門者若見一切淨好佛土不以為喜不貪不高若見一切不淨佛土不以為憂不礙不沒但於諸佛生清淨心歡喜恭敬未曾有也諸佛如來功德平等為化眾生故而現佛土不同

汝今當知如是法門名為悟入一切佛法若諸菩薩入此法門雖見一切成就無量廣大功德嚴淨佛土不生喜貪雖見一切無諸功德雜穢佛土不生憂恚於諸佛所發生上品信樂恭敬歎未曾有諸佛世尊一切功德平等圓滿得一切法究竟真實平等性故為欲成熟差別有情示現種種差別佛土

kun dga’ bo ’di ni saṅs rgyas kyi chos thams cad kyi sgor ’jug pa źes bya ba’i chos kyi sgo ste | chos kyi sgo ’dir źugs pa’i byaṅ chub sems dpa’ de ni yon tan rgya chen po bkod pa thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ rnams la źum pa yaṅ med | goṅ ba yaṅ med | yon tan rgya chen po bkod pa thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ rnams la dga’ ba yaṅ med | snyems pa yaṅ med de | de bźin gśegs pa rnams la yaṅ rab tu ri mor skyed do || saṅs rgyas bcom ldan ’das chos thams cad mnyam pa nyid thugs su chud pa rnams kyi sems can yoṅs su smin par bya ba’i phyir saṅs rgyas kyi źiṅ sna tshogs su ston pa de ni ṅo mtshar to ||

"Ānanda, this is a Dharma-door called ’Introduction to all the Buddha-qualities.’ The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathāgatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings! "

. . . . .

§12 tadyathā ānanda bhavati buddhakṣetrāṇām aparāparaguṇanānātvam, na punaḥ khagapathasaṃchāditasya buddhakṣetrasyākāśanānātvam | evam eva ānanda bhavati tathāgatānaṃ rupakāyanānātvam, na punas tathāgatānām asaṅgajñānanānātvam |

譬如有佛土有地若干道所覆蓋不若干也如是阿難有諸如來為若干像其無礙慧不若干也

阿難汝見諸佛國土地有若干而虛空無若干也如是見諸佛色身有若干耳其無礙慧無若干也

汝今當知如諸佛土雖所依地勝劣不同而上虛空都無差別如是當知諸佛世尊為欲成熟諸有情故雖現種種色身不同而無障礙福德智慧究竟圓滿都無差別

kun dga’ bo ’di lta ste | saṅs rgyas kyi źiṅ rnams kyi yon tan gźan daṅ | gźan du sna tshogs su ’gyur yaṅ bya lam gyis khebs pa’i saṅs rgyas kyi źiṅ daṅ nam mkha’ la tha dad pa med pa de bźin du | kun dga’ bo de bźin gśegs pa rnams kyi gzugs kyi sku tha dad du ’gyur yaṅ de bźin gśegs pa rnams kyi chags pa med pa’i ye śes ni tha dad pa ma yin no ||

Ānanda, just as the buddha-fields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ānanda, the Tathāgatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

. . . .

§13 samā hy ānanda sarvabuddhā rūpeṇa varṇena tejasā vapuṣā lakṣaṇaiḥ kulamāhātmyena śīlena samādhinā prajñayā vimuktyā vimuktijñānadarśanena balair vaiśāradyair buddhadharmair mahāmaitryā mahākaruṇayā hitaiṣitayeryayā caryayā pratipadāyuḥ pramāṇena dharmadeśanayā satvaparipākena satvavimuktyā kṣetrapariśuddhyā sarvabuddhadharmaparipūrayā | tenocyate samyakṣaṃbuddha iti tathāgata iti buddha iti |

正等阿難如來身色威相性大戒定慧解度知見事力無所畏及佛法慈悲護安受行壽量說法度人是故名為等正覺名為如來名為佛

阿難諸佛色身威相種性戒定智慧解脫解脫知見力無所畏不共之法大慈大悲威儀所行及其壽命說法教化淨佛國土具諸佛法悉皆同等是故名為三藐三佛陀名為多陀阿伽度名為佛陀

汝今當知一切如來悉皆平等所謂最上周圓無極形色威光諸相隨好族姓尊貴清淨尸羅定慧解脫解脫知見諸力無畏不共佛法大慈大悲大喜大捨利益安樂威儀所行正行壽量說法度脫成熟有情清淨佛土悉皆平等以諸如來一切佛法悉皆平等最上周圓究竟無盡是故皆同名正等覺名為如來名為佛陀

kun dga’ bo saṅs rgyas thams cad kyi gzugs daṅ | kha dog daṅ | gzi brjid daṅ | sku daṅ | mtshan daṅ | rigs btsun pa daṅ | tshul khrims daṅ | tiṅ ṅe ’dzin daṅ | śes rab daṅ | rnam par grol ba daṅ | rnam par grol ba’i ye śes mthoṅ ba daṅ | stobs rnams daṅ | mi ’jigs pa rnams daṅ | saṅs rgyas kyi chos rnams daṅ | byams pa chen po daṅ | snyiṅ rje chen po daṅ | phan par dgoṅs pa daṅ | spyod lam daṅ | spyod pa daṅ | lam daṅ | tshe’i tshad daṅ | chos ston pa daṅ | sems can yoṅs su smin par byed pa daṅ | sems can rnam par grol ba daṅ | źiṅ yoṅs su dag pa daṅ | saṅs rgyas kyi chos thams cad yoṅs su rdzogs par mtshuṅs te | de bas na yaṅ dag par rdzogs pa’i saṅs rgyas źes bya’o || de bźin gśegs pa źes bya’o || saṅs rgyas źes bya’o ||

"Ānanda, all the Buddhas are the same as to the perfection of the Buddha-qualities, that is: their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, the gnosis and vision of liberation, their strengths, their fearlessnesses, their special Buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, their development and liberation of living beings, and their purification of buddha-fields. Therefore, they are all called ’Samyakṣambuddhas,’ ’Tathāgatas,’ and ’Buddhas.’

. . . . . . . . .

eṣām ānanda trayāṇāṃ padānāṃ yo ’rthavistarapadavibhaṅgaḥ sa tvayā kalpasthitikenāpi na sukaraḥ paryavāptum | trisāhasraparyāpannā apy ānanda satvās tvatsadṛśā bhaveyur agrā bahuśrutānāṃ smṛtidhāriṇīpratilabdhānām, te ’pi sarve satvā ānandasadṛśā eṣāṃ trayāṇāṃ padānām arthaviniścayaṃ śrutasmṛtidhāriṇīlabdhānām arthaviniścayanirdeśaṃ kalpenāpi na śaknuyuḥ paryavāptum, yad idaṃ samyakṣaṃbuddha iti tathāgata iti buddha iti | evam apramāṇā hy ānanda buddhabodhiḥ, evam acintyaṃ tathāgatānāṃ prajñāpratibhānam |

此三句者其義甚廣使吾以劫之壽未能周竟三千大千申暢其義以知眾生之意上智多聞得念總持為一切人說此三句之義窮劫未能竟此為等正覺為如來為佛者也是故阿難佛道無量如來智辯不可思議

阿難若我廣說此三句義汝以劫壽不能盡受正使三千大千世界滿中眾生皆如阿難多聞第一得念總持此諸人等以劫之壽亦不能受如是阿難諸佛阿耨多羅三藐三菩提無有限量智慧辯才不可思議

汝今當知設令我欲分別廣說此三句義汝經劫住無間聽受窮其壽量亦不能盡假使三千大千世界有情之類皆如阿難得念總持多聞第一咸經劫住無間聽受窮其壽量亦不能盡此正等覺如來佛陀三句妙義無能究竟宣揚決擇唯除諸佛如是當知諸佛菩提功德無量無滯妙辯不可思議說是語已

kun dga’ bo tshig de gsum gyi don rgyas pa daṅ | tshig rnam par dbye ba gaṅ yin pa de ni khyod tshe’i tshad bskal par ’dug kyaṅ bde bar kun chub par sla ba ma yin no || stoṅ gsum du gtogs pa’i sems can rnams kun dga’ bo khyod ’dra bar maṅ du thos pa daṅ | dran pa daṅ | gzuṅs thob pa rnams kyi naṅ na mchog tu gyur la | kun dga’ bo daṅ ’dra ba’i sems can de dag thams cad kyis kyaṅ yaṅ dag par rdzogs pa’i saṅs rgyas źes bya ba daṅ | de bźin gśegs pa źes bya ba daṅ | saṅs rgyas źes bya ba’i tshig de gsum gyi don gdon mi za bar bstan pa ni bskal par yaṅ kun chub par mi nus so || kun dga’ bo | de ltar saṅs rgyas kyi byaṅ chub ni tshad med de | de bźin gśegs pa rnams kyi śes rab daṅ | spobs pa bsam gyis mi khyab bo ||

"Ānanda, were your life to last an entire aeon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ānanda, if all the living beings of this billion-world galactic universe were like you the foremost of the learned and the foremost of those endowed with memory and incantations - and were they to devote an entire aeon, they would still be unable to understand completely the exact and extensive meaning of the three words ’ Samyakṣambuddha,’ ’Tathāgata,’ and ’Buddha.’ Thus, Ānanda, the enlightenment of the Buddhas is immeasurable, and the wisdom and the eloquence of the Tathāgatas are inconceivable."

. . . . . .

§14 athāyuṣmān ānando bhagavantam etad avocat: adyāgreṇāhaṃ bhagavan na bhūyo ’gro bahuśrutānām ity ātmānaṃ pratijñāsyāmi |

阿難白佛願今已後無稱我為上智多聞

阿難白佛言我從今已往不敢自謂以為多聞

時阿難陀白言時阿難陀白言世尊我從今去不敢自稱得念總持多聞第一

de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan das deṅ sman chad bdag maṅ du thos pa’i mchog go źes dam mi ’cha’o ||

Then, the venerable Ānanda addressed the Buddha: "Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned."

. .

bhagavān āha: mā tvam ānanda avalīnacittam utpādaya | tat kasmād dhetoḥ | śrāvakān saṃdhāya tvaṃ mayā ānanda agro bahuśrutānāṃ nirdiṣṭaḥ, na bodhisatvān | tiṣṭhantv ānanda bodhisatvāḥ | na te paṇḍitenāvagāhayitavyāḥ | śakyo hy ānanda sarvasāgarāṇāṃ gādhaḥ pramātum, na tv eva śakyo bodhisatvānāṃ prajñājñānasmṛtidhāraṇīpratibhānasya gādhaḥ pramātum | upekṣakā yūyam ānanda bodhisatvacaryāyāṃ bhavatha | tat kasmād dhetoḥ | ya ima ānanda vimalakīrtinā licchavinaikapūrvabhakte vyūhāḥ saṃdarśitāḥ, te sarvaśrāvakapratyekabuddhair ṛddhiprāptaiḥ sarvarddhivikurvitaprātihāryaiḥ kalpakoṭīśatasahasrāṇi na śakyāḥ saṃdarśayitum |

佛言阿難汝起疲厭之意於弟子中為最多聞比諸菩薩未有見焉菩薩志願所作彌多一切海淵尚可測量菩薩智慧諸持定念種種所得不可稱度阿難汝且觀菩薩行是維摩詰一時所現彼諸弟子緣一覺者一切變化於百千劫不能現也

佛告阿難勿起退意所以者何我說汝於聲聞中為最多聞非謂菩薩且止阿難其有智者不應限度諸菩薩也一切海淵尚可測量菩薩禪定智慧總持辯才一切功德不可量也阿難汝等捨置菩薩所行是維摩詰一時所現一切聲聞辟支佛於百千劫盡力變化所不能作

佛便告曰汝今不應心生退屈所以者何我自昔來但說汝於聲聞眾中得念總持多聞第一非於菩薩汝今且止其有智者不應測量諸菩薩事汝今當知一切大海源底深淺猶可測量菩薩智慧念定總持辯才大海無能測者汝等聲聞置諸菩薩所行境界不應思惟於一食頃是無垢稱示現變化所作神通一切聲聞及諸獨覺百千大劫示現變化神力所作亦不能及

bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo khyod źum pa’i sems ma skyed cig || de ci’i phyir źe na | kun dga’ bo khyod nyan thos rnams la dgoṅs te maṅ du thos pa’i mchog go źes ṅas bstan gyi byaṅ chub sems dpa’i naṅ na ma yin no || kun dga’ bo byaṅ chub sems dpa’ lta źog gi | de dag ni mkhas pa dag gis tshod gzuṅ bar bya ba ma yin te | kun dga’ bo rgya mtsho thams cad kyi gtiṅ ni tshod gzuṅ bar nus kyi byaṅ chub sems dpa’ rnams kyi śes rab daṅ | ye śes daṅ | dran pa daṅ | gzuṅs daṅ | spobs pa’i gtiṅ ni tshod gzuṅ mi nus so || kun dga’ bo byaṅ chub sems dpa’i spyod pa rnams la khyod btaṅ snyoms su gyis śig | de ci’i phyir źe na | kun dga’ bo li tsa bī dri ma med par grags pa ’dis sṅa dro gcig la bkod pa bstan pa ni nyan thos daṅ raṅ saṅs rgyas rdzu ’phrul thob pa thams cad kyis bskal pa bye ba brgya stoṅ du yaṅ rdzu ’phrul daṅ rnam par sprul pa’i tsho ’phrul thams cad kyis ston mi nus so ||

The Buddha said, "Do not be discouraged, Ānanda! Why? I pronounced you, Ānanda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ānanda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ānanda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, incantations, or eloquence of the bodhisattvas. Ānanda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ānanda, these marvels displayed in a single morning by the Licchavi Vimalakīrti could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of aeons."

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

§15 atha ye te bodhisatvā bhagavato gandhottamakūṭasya tathāgatasya buddhakṣetrāt sarvagandhasugandhāl lokadhātor agataḥ, te sarve prāñjalībhūtvā tathāgatasya namasyantaḥ, evaṃ ca vācam abhāsanta: pratiniḥsṛjāmo vayaṃ bhagavan tān manasikārān yair asmābhir iha buddhakṣetre hīnasaṃjñotpāditā | tat kasmād dhetoḥ | acintyo hi bhagavan buddhānāṃ bhagavatāṃ buddhaviṣayaḥ | upāyakauśalyena satvaparipākāya yathā yathecchanti tathā tathā kṣetravyūhān ādarśayanti | dehi bhagavan asmabhyaṃ dharmaprābhṛtaṃ yathā vayaṃ tatra sarvagandhasugandhe lokadhātau gatā bhagavantam anusmarema |

於是眾香世界菩薩來者皆叉手言如來名等吾甚思念無有遺忘於此佛土終不起想又如世尊諸佛權道不可思議以度人故為隨所欲而現佛土之好願佛贈我以佛之法遺遷於彼土當念如來

爾時眾香世界菩薩來者合掌白佛言世尊我等初見此土生下劣想今自悔責捨離是心所以者何諸佛方便不可思議為度眾生故隨其所應現佛國異唯然世尊願賜少法還於彼土當念如來

時彼上方諸來菩薩皆起禮拜釋迦牟尼合掌恭敬白言世尊我等初來見此佛土種種雜穢生下劣想今皆悔愧捨離是心所以者何諸佛境界方便善巧不可思議為欲成熟諸有情故如如有情所樂差別如是如是示現佛土唯然世尊願賜少法當還一切妙香世界由此法故常念如來說是語已

de nas bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ nas lhags pa’i byaṅ chub sems dpa’ de dag thams cad kyis thal mo sbyar te | de bźin gśegs pa la phyag btsal źiṅ tshig ’di skad ces gsol to || bcom ldan ’das bdag cag gis ’di ltar saṅs rgyas kyi źiṅ ’di la ṅan par ’du śes bskyed pa yid la bgyis pa rnams spaṅ bar ’tshal lo || de ci’i slad du źe na | bcom ldan ’das saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi yul daṅ | thabs mkhas pa ni bsam gyis mi khyab ste | de dag sems can thams cad yoṅs su smin par bgyi ba’i slad du | ji lta ji lta bur bźed pa de ltar de lta bur źiṅ bkod pa ston to | bcom ldan ’das bdag cag ’jig rten gyi khams spos thams cad dri mchog der mchis kyang bcom ldan ’das rjes su dran par ’gyur ba’i chos kyi rdzongs shig bdag cag la stsal bar gsol | de skad ces gsol pa daṅ |

Then, all those bodhisattvas from the buddha-field of the Tathāgata Sugandhakūṭa joined their palms in reverence and, saluting the Tathāgata Śākyamuni, addressed him as follows: "Lord, when we first arrived in this buddha-field, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the Buddhas and their skill in liberative technique are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being. Lord, please give us a teaching by which we may remember you, when we have returned to Sarvagandhasugandhā." Thus having been requested,

. . . . . . . . .

§16 bhagavān āha: asti kulaputrāḥ kṣayākṣayo nāma bodhisatvānāṃ vimokṣaḥ | tatra yuṣmābhiḥ śikṣitavyam | sa punaḥ katamaḥ | kṣayam ucyate saṃskṛtam, akṣayam asaṃskṛtam | tad bodhisatvena saṃskṛtaṃ ca na kṣapayitavyam, asaṃskṛte ca na pratiṣṭhātavyam |

佛告諸菩薩言有盡不盡門汝等當學何謂為盡謂其有數何謂不盡謂為無數如菩薩者不盡於數不住無數

佛告諸菩薩有盡無盡解脫法門汝等當學何謂為盡謂有為法何謂無盡謂無為法如菩薩者不盡有為不住無為

世尊告彼諸來菩薩言善男子有諸菩薩解脫法門名有盡無盡汝今敬受當勤修學云何名為有盡無盡言有盡者即是有為有生滅法言無盡者即是無為無生滅法菩薩不應盡其有為亦復不應住於無為

bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu | byaṅ chub sems dpa’i rnam par thar pa zad pa pa daṅ | mi zad pa źes bya ba yod de | de la khyed kyis bslab par bya ste | de yaṅ gaṅ źe na | zad pa źes bya ba ni ’dus byas so || mi zad pa ni ’dus ma byas te | de la byaṅ chub sems dpa’ ’dus byas zad par mi bya | ’dus ma byas la yaṅ gnas par mi bya’o ||

the Buddha declared, "Noble sons, there is a liberation of bodhisattvas called ’destructible and indestructible.’ You must train yourselves in this liberation. What is it? ’Destructible’ refers to compounded things. ’Indestructible’ refers to the uncompounded. But the bodhisattva should neither destroy the compounded nor rest in the uncompounded.

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§17 tatra saṃskṛtasyākṣayatā, yad idaṃ mahāmaitryā acyavanatā, mahākaruṇāyā anutsargaḥ, adhyāśayasaṃprasthitasarvajñatācittasyāsaṃpramoṣaḥ, satvaparipākeṣv aparikhedaḥ, saṃgrahavastūnām ariñcanā, saddharmaparigrahāya kāyajīvitaparityāgaḥ, kuśalamūleṣv atṛptiḥ, pariṇāmanākauśalyapratiṣṭhā, dharmaparyeṣṭāv akauśīdyam, dharmadeśanāsv anācāryamuṣṭiḥ, tathāgatadarśanapūjāvastuny autsukyam, saṃcintyopapattiṣv anuttrāsaḥ, saṃpattivipattiṣv anunnāmāvanāmatā, aśikṣiteṣv aparibhavaḥ, śikṣiteṣu śāstṛpremā, kleśākīrṇānāṃ yoniśa upasaṃhāraḥ, vivekaratiṣv atanmayatā, ātmasaukhye ’nadhyavasānam, parasaukhyena tanmayatā, dhyānasamādhisamāpattiṣv avīcisaṃjñā, saṃsāra udyānavimānasaṃjñā, yācanakeṣu kalyāṇamitrasaṃjñā, sarvasvaparityāge sarvajñatāparipūrisaṃjñā, duḥśīleṣu paritrāṇasaṃjñā, pāramitāsu mātāpitṛsaṃjñā, bodhipakṣyeṣu dharmeṣu svaparivārasaṃjñā, aparyāptīkṛtāḥ sarvakuśalamūlasaṃbhārāḥ, sarvabuddhakṣetraguṇānāṃ svakṣetraniṣpādanatā, lakṣaṇānuvyañjanaparipūryai nirargaḍayajñayajanatā, kāyavākcittālaṃkāratā sarvapāpākaraṇatayā, kāyavākpariśuddhyā cittapariśuddhyā cāsaṃkhyeyakalpasaṃsaraṇatā, cittaśūratayāpramāṇabuddhaguṇaśravaṇenāsaṃsīdanatā, kleśaśatrunigrahāya prajñāśastragrahaṇatā, sarvasatvabhārodvahanatāyai skandhadhātvāyatanaparijñā, uttaptavīryatā mārasainyadharṣaṇārtham, nirmānatā dharmaparyeṣṭyai, jñānaparyeṣṭidharmagrāhyatāyā alpecchasaṃtuṣṭitā, sarvalokapriyatāyai sarvalokadharmāsaṃsṛṣṭatā, lokānuvartanatāyai sarveryāpathāvikopanatā, sarvakriyāsaṃdarśanatāyā abhijñotpādanatā, sarvaśrutadhāraṇatāyai dhāraṇīsmṛtijñānatā, sarvasatvasaṃśayacchedanatāyā indriyaparāparajñānatā, asaṅgādhiṣṭhānatā dharmadeśanatāyai, asaṅgapratibhānatā pratibhānaprāptapratilambhatayā, devamanuṣyasaṃpattyanubhavatā daśakuśalakarmapariśuddhitayā, brahmapathapratiṣṭhānatā caturapramāṇotpādanatāyai, buddhasvarapratilambhatā dharmadeśanādhyeṣaṇānumodanāsādhukārapradānena, buddheryāpathapratilambhatā kāyavāṅmanaḥsamyamaviśeṣagāmitayā sarvadharmātanmayatayā, bodhisatvasaṃghakarṣaṇatayā mahāyānasamādāpanatā, sarvaguṇāvipraṇāśatayā cāpramādaḥ | evaṃ hi kulaputrāḥ etaddharmādhimukto bodhisatvaḥ saṃskṛtaṃ na kṣapayati |

以何於數而不動者謂之大慈不動大悲不捨性以和樂而不荒見人而悅奉事聖眾惠施軀命以受正法種善無厭分德不住學法不懈說教不忘供事佛勸所生不恐具受不慢不輕未學不為塵埃守真化生欣樂受決安身以力安彼以悅禪定為學行想生死為善權想來求為賢友想悉知為具足想所有為布施想惡戒為依受想不忍為忍默想懈怠為精進想亂意為知念想惡智為行智想度無極為父母想道品法為群從想欲行眾善而無厭足以諸剎好成己佛土生死無數劫意而有勇聞佛無量德志而不倦勞者為作歸貪者為福導為眾重任曉陰入種降魔兵不以謀為法淵慧有餘以少求而知足諸世間已畢竟於眾俗不漸漬得世際感聖賢現諸儀式起神通行博聞能諷慧力持念斷眾人疑知本本根無礙無住為致辯才順化天人十善為淨梵跡為立行四無量致佛音聲為法都講導至善行得佛仙路捐身口意行欲殊勝喜在眾經取菩薩眾以大乘化德行不敗善法不惑如是諸族姓子以應此法者不盡數也

何謂不盡有為謂不離大慈不捨大悲深發一切智心而不忽忘教化眾生終不厭惓於四攝法常念順行護持正法不惜軀命種諸善根無有疲厭志常安住方便迴向求法不懈說法無吝勤供諸佛故入生死而無所畏於諸榮辱心無憂喜不輕未學敬學如佛墮煩惱者令發正念於遠離樂不以為貴不著己樂慶於彼樂在諸禪定如地獄想於生死中如園觀想見來求者為善師想捨諸所有具一切智想見毀戒人起救護想諸波羅蜜為父母想道品之法為眷屬想發行善根無有齊限以諸淨國嚴飾之事成己佛土行無限施具足相好除一切惡淨身口意生死無數劫意而有勇聞佛無量德志而不倦以智慧劍破煩惱賊出陰界入荷負眾生永使解脫以大精進摧伏魔軍常求無念實相智慧行於世間法少欲知足於出世間求之無厭而不捨世間法不壞威儀法而能隨俗起神通慧引導眾生得念總持所聞不忘善別諸根斷眾生疑以樂說辯演法無礙淨十善道受天人福修四無量開梵天道勸請說法隨喜讚善得佛音聲身口意善得佛威儀深修善法所行轉勝以大乘教成菩薩僧心無放逸不失眾善行如此法是名菩薩不盡有為

云何菩薩不盡有為謂諸菩薩不棄大慈不捨大悲曾所生起增上意樂一切智心繫念寶重而不暫忘成熟有情常無厭倦於四攝事恒不棄捨護持正法不惜身命求習諸善終無厭足常樂安立迴向善巧詢求正法曾無懈倦敷演法教不作師倦常欣瞻仰供事諸佛故受生死而無怖畏雖遇興衰而無欣慼於諸未學終不輕陵於已學者敬愛如佛於煩惱雜能如理思於遠離樂能不耽染於己樂事曾無味著於他樂事深心隨喜於所修習靜慮解脫等持等至如地獄想而不味著於所遊歷界趣生死如宮苑想而不厭離於乞求者生善友想捨諸所有皆無顧吝於一切智起迴向想於諸毀禁起救護想於波羅蜜多如父母想速令圓滿於菩提分法如翼從想不令究竟於諸善法常勤修習於諸佛土恒樂莊嚴於他佛土深心欣讚於自佛土能速成就為諸相好圓滿莊嚴修行清淨無礙大施為身語心嚴飾清淨遠離一切犯戒惡法為令身心堅固堪忍遠離一切忿恨煩惱為令所修速得究竟經劫無數生死流轉為令自心勇猛堅住聽佛無量功德不倦為欲永害煩惱怨敵方便修治般若刀杖為欲荷諸有情重擔於蘊界處求遍了知為欲摧伏一切魔軍熾然精進曾無懈怠為欲護持無上正法離慢勤求善巧化智為諸世間愛重受化常樂習行少欲知足於諸世法恒無雜染而能隨順一切世間於諸威儀恒無毀壞而能示現一切所作發生種種神通妙慧利益安樂一切有情受持一切所聞正法為起妙智正念總持發生諸根勝劣妙智為斷一切有情疑惑證得種種無礙辯才敷演正法常無擁滯為受人天殊勝喜樂勤修清淨十善業道為正開發梵天道路勤進修行四無量智為得諸佛上妙音聲勸請說法隨喜讚善為得諸佛上妙威儀常修殊勝寂靜三業為令所修念念增勝於一切法心無染滯為善調御諸菩薩僧常以大乘勸眾生學為不失壞所有功德於一切時常無放逸為諸善根展轉增進常樂修治種種大願為欲莊嚴一切佛土常勤修習廣大善根為令所修究竟無盡常修迴向善巧方便諸善男子修行此法是名菩薩不盡有為

de la ’dus byas mi zad pa ni | ’di lta ste | byams pa chen po las ma nyams pa’o || snyiṅ rje chen po ma btaṅ ba’o || lhag pa’i bsam pas yaṅ dag par btsud pa’i thams cad mkhyen pa’i sems mi brjed pa’o || sems can yoṅs su smin par byed pa la mi skyo ba’o || bsdu ba’i dṅos po mi gtoṅ ba’o || dam pa’i chos yoṅs su gzuṅ pa’i phyir lus daṅ srog ’dor ba’o || dge ba’i rtsa ba dag la chog mi śes pa’o || yoṅs su bsṅo bar mkhas pa la ’god pa’o || chos tshol ba la le lo med pa’o || chos bstan pa la slob dpon dpe mkhyud mi byed pa’o | de bźin gśegs pa la blta ba daṅ | mchod pa’i dṅos po la brtson pa’o || bsams bźin du skye bas mi skrag pa’o || phun sum tshogs pa daṅ rgud pa dag la ma kheṅs mi ’dud pa’o || ma bslabs pa rnams la mi brnyas śiṅ lobs pa rnams la ston pa ltar phaṅs par sems pa’o || nyon moṅs pa rgyas pa rnams la tshul bźin nye bar sbyor ba’o || dben pa la dga’ źiṅ de la ma chags pa’o|| bdag gi bde la ma źen ciṅ pha rol bde ba la źen pa’o || bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | snyoms par ’jug pa la mnar med pa ltar ’du śes pa’o || ’khor ba la skyed mos tshal daṅ | mya ṅan las ’das pa lta bur ’du śes pa’o || sloṅ ba rnams la dge ba’i bśes gnyen du ’du śes pa’o || bdog pa thams cad yoṅs su gtoṅ ba la thams cad mkhyen pa nyid rdzogs par byed par ’du śes pa’o || tshul khrims ’chal pa rnams la bskyab par ’du śes pa’o || pha rol tu phyin pa rnams la pha mar ’du śes pa’o || byaṅ chub kyi phyogs kyi chos rnams la bdag po gyog tu ’du śes pa’o || dge ba’i rtsa ba’i tshogs thams cad kyis chog mi śes śiṅ saṅs rgyas kyi źiṅ thams cad kyi yon tan bdag gi źiṅ du sgrub pa’o || mtshan daṅ | dpe byad bzaṅ po yoṅs su bkaṅ pa’i phyir gtan pa med pa’i mchod sbyin yoṅs su gtoṅ ba’o || sdig pa thams cad mi byed pas lus daṅ | ṅag daṅ | sems brgyan pa’o || lus daṅ ṅag yoṅs su dag ciṅ sems yoṅs su dag pas bskal pa graṅs med par ’khor ba’o || sems dpa’ bas saṅs rgyas kyi yon tan tshad med pa thos kyaṅ źum par mi ’gyur ba’o || nyon moṅs pa’i dgra tshar bcod par bya ba’i phyir źes rab kyi mtshon rnon po thogs pa’o || sems can thams cad kyi khur bkur ba’i phyir phuṅ po daṅ | khams daṅ | skye mched kun śes pa’o || bdud kyi sde gźom pa’i phyir brtson ’grus ’bar ba’o || ṅa rgyal med pa’i phyir ye śes tshol ba’o || chos gzuṅ ba’i phyir ’dod pa nyuṅ źiṅ chog śes pa’o || ’jig rten thams cad dga’ bar bya ba’i phyir ’jig rten gyi chos thams cad daṅ ma ’dres pa’o || ’jig rten daṅ mthun par bya ba’i phyir spyod lam thams cad las ma nyams pa’o || bya ba thams cad yaṅ dag par bstan par bya ba’i phyir mṅon par śes pa bskyed pa’o || thos pa thams cad gzuṅ ba’i phyir gzuṅs daṅ | dran pa daṅ | ye śes so | | sems can thams cad kyi the tshom gcad pa’i phyir dbaṅ po mchog daṅ | mchog ma yin pa śes pa’o || chos bstan pa’i phyir byin gyi rlabs thogs pa med pa’o || spobs pa thob pa rab tu rnyed pas spobs pa thogs pa med pa’o || dge ba bcu’i las kyi lam yoṅs su dag pas lha daṅ mi’i phun sum tshogs pa myoṅ ba’o || tshad med pa bźi rab tu bskyed pas tshaṅs pa’i lam du ’god pa’o || chos bstan par gsol ba daṅ rjes su yi raṅ źiṅ legs so źes bya ba byin pas saṅs rgyas kyi dbyaṅs rab tu thob pa’o || lus daṅ | ṅag daṅ | yid sdom pas khyad par du ’gro ba daṅ | chos thams cad la ma chags pas saṅs rgyas kyi spyod lam rab tu thob pa’o || byaṅ chub sems dpa’i dge ’dun sdud pas theg pa chen po la yaṅ dag par ’dzud pa’o || yon tan thams cad chud mi za bas bag yod pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ chos la brtson źiṅ byaṅ chub sems dpa’ ’dus byas zad par mi byed do ||

"Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the Tathāgatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one’s own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avici hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing Buddhahood; considering immoral beings to be saviors; considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddha-fields in one’s own buddha-field; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech and mind by refraining from all sins; continuing in reincarnations during immeasurable aeons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy passions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring incantations, memory, and knowledge in order to retain all learning; understanding the degrees of people’s spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence; tasting human and divine success by purifying the path of ten virtues; establishing the path of the pure states of Brahmā by cultivating the four immeasurables; inviting the Buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a Buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a Buddha; gathering together the order of bodhisattvas to attract beings to the Mahāyāna; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.

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§18 kathaṃ punar asaṃskṛte na pratitiṣṭhate | yadā śūnyatāparijayaṃ ca karoti, na ca śūnyatāṃ sākṣātkaroti | ānimittaparijayaṃ ca karoti, na cānimittaṃ sākṣātkaroti | apraṇihitaparijayaṃ ca karoti, na cāpraṇihitaṃ sākṣātkaroti | anabhisaṃskāraparijayaṃ ca karoti, na cānabhisaṃskāraṃ sākṣātkaroti | anityam iti ca pratyavekṣate, na ca kuśalamūlais tṛpyate | duḥkham iti ca pratyavekṣate, saṃcintya copapadyate | anātmeti ca pratyavekṣate, na cātmatāṃ parityajati | śāntam iti ca pratyavekṣate, na cātyantaśāntim utpādayati | viviktam iti ca pratyavekṣate, kāyacittena codyujyate | anālayam iti ca pratyavekṣate, śukladharmālayaṃ ca na vijahāti | anupādānam iti ca pratyavekṣate, upāttaṃ ca satvānāṃ bhāraṃ vahati | anāsravam iti ca pratyavekṣate, saṃsārapravṛttiṃ copayāti | apracāram iti ca pratyavekṣate, pracarati satvaparipākāya | nairātmyam iti ca pratyavekṣate, satvamahākaruṇāṃ ca notsṛjati | ajātiṃ ca pratyavekṣate, śrāvakaniyāme ca na patati | riktam iti ca tuccham iti cāsārakam iti cāsvāmikam iti cāniketam iti ca pratyavekṣate, ariktapuṇyaś cātucchajñānaś ca paripūrṇasaṃkalpaś ca svayambhūjñānābhiṣiktaś ca svayambhūjñāne cābhiyukto nītārtho buddhavaṃśe pratiṣṭhito bhavati | evaṃ hi kulaputrāḥ evaṃ dharmādhimukto bodhisatvo ’saṃskṛte na pratitiṣṭhate saṃskṛtaṃ na kṣapayati |

何謂菩薩不住無數謂求為空不以空為證求為無相無數無願不以無相無數無願隨至為證觀於無常不厭善本觀世間苦以誠信生觀於非身誨人不倦觀寂然法寂而不轉觀退轉者身意不隨觀無處所為住生死以度斯漏觀無所行為行導人觀於無我以大悲乘而成濟之觀無所生不隨弟子緣一覺律觀于惶荒不荒福德觀夫虛無不虛正智觀於言語不厭智慧觀無有主應自然智觀無適莫義合則行是為諸族姓子菩薩不住無數

何謂菩薩不住無為謂修學空不以空為證修學無相無作不以無相無作為證修學無起不以無起為證觀於無常而不厭善本觀世間苦而不惡生死觀於無我而誨人不倦觀於寂滅而不永滅觀於遠離而身心修善觀無所歸而歸趣善法觀於無生而以生法荷負一切觀於無漏而不斷諸漏觀無所行而以行法教化眾生觀於空無而不捨大悲觀正法位而不隨小乘觀諸法虛妄無牢無人無主無相本願未滿而不虛福德禪定智慧修如此法是名菩薩不住無為

云何菩薩不住無為謂諸菩薩雖行於空而於其空不樂作證雖行無相而於無相不樂作證雖行無願而於無願不樂作證雖行無作而於無作不樂作證雖觀諸行皆悉無常而於善根心無厭足雖觀世間一切皆苦而於生死故意受生雖樂觀察內無有我而不畢竟厭捨自身雖樂觀察外無有情而常化導心無厭倦雖觀涅槃畢竟寂靜而不畢竟墮於寂滅雖觀遠離究竟安樂而不究竟厭患身心雖樂觀察無阿賴耶而不棄捨清白法藏雖觀諸法畢竟無生而常荷負利眾生事雖觀無漏而於生死流轉不絕雖觀無行而行成熟諸有情事雖觀無我而於有情不捨大悲雖觀無生而於二乘不墮正位雖觀諸法畢竟空寂而不空寂所修福德雖觀諸法畢竟遠離而不遠離所修智慧雖觀諸法畢竟無實而常安住圓滿思惟雖觀諸法畢竟無主而常精勤求自然智雖觀諸法永無幖幟而於了義安立佛種諸善男子修行此法是名菩薩不住無為又善男子

ji ltar na ’dus ma byas la mi gnas śe na | gaṅ gi tshe stoṅ pa nyid la byaṅ bar byed ciṅ stoṅ pa nyid mṅon sum du yaṅ mi byed | mtshan ma med pa la yoṅs su byaṅ bar byed kyaṅ mtshan ma med pa mṅon sum du yaṅ mi byed | smon pa med pa la yoṅs su byaṅ bar byed kyaṅ smon pa med pa mṅon sum du yaṅ mi byed | mṅon par ’du mi byed pa la yoṅs su byaṅ bar byed kyaṅ mṅon par ’du mi byed pa mṅon sum du yaṅ mi byed | mi rtag par so sor rtog kyaṅ dge ba’i rtsa bas chog mi śes | sdug bsṅal bar so sor rtog kyaṅ bsams bźin du skye | bdag med par so sor rtog kyaṅ bdag yoṅs su ’dor ba yaṅ ma yin | źi bar so sor rtog kyaṅ śin tu źi ba yaṅ mi skyed | dben par so sor rtog kyaṅ lus daṅ | sems kyis kyaṅ ’bad | gnas med par so sor rtog kyaṅ dkar po’i chos kyis gnas spoṅ ba yaṅ ma yin | ’byuṅ ba med par so sor rtog kyaṅ sems can rnams kyi khur blaṅs pa yaṅ thogs | zag pa med par so sor rtog kyaṅ ’khor ba’i rgyun la sloṅ bar yaṅ byed | rgyu ba med par so sor rtog kyaṅ sems can yoṅs su smin par bya ba’i phyir rgyu bar yaṅ ’gyur | bdag med par so sor rtog kyaṅ sems can la snyiṅ rje chen po mi ’dor | mi skye bar so sor rtog kyaṅ nyan thos kyi ṅes bar yaṅ mi ltuṅ | gsog daṅ | gso ba daṅ | snyiṅ po med pa daṅ | bdag po med pa daṅ | gnas med par so sor rtog kyaṅ bsod nams gsog ma yin pa daṅ | ye śes gsob ma yin pa daṅ | brnag pa yoṅs su rdzogs śiṅ raṅ byuṅ ba’i ye śes su dbaṅ bskur pa daṅ | raṅ byuṅ gi ye śes la brtson pa daṅ | ṅes pa’i don saṅs rgyas kyi rigs la rab tu gnas pa yin te | rigs kyi bu de ltar na de lta bu’i chos la mos pa’i byaṅ chub sems dpa’ ni ’dus ma byas la mi gnas śiṅ ’dus byas kyaṅ zad par mi byed do || rigs kyi bu |

"What is not resting in the uncompounded? The bodhisattva practices voidness, but he does not realize voidness. He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance. He knows impermanence but is not complacent about his roots of virtue. He considers misery, but he reincarnates voluntarily. He knows selflessness but does not waste himself. He considers peacefulness but does not seek extreme peace. He cherishes solitude but does not avoid mental and physical efforts. He considers placelessness but does not abandon the place of good actions. He considers occurrencelessness but undertakes to bear the burdens of all living beings. He considers immaculateness, yet he follows the process of the world. He considers motionlessness, yet he moves in order to develop all living beings. He considers selflessness yet does not abandon the great compassion toward all living beings. He considers birthlessness, yet he does not fall into the ultimate determination of the disciples. He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the Buddha-family in its definitive meaning. "Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded. "

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§19 puṇyasaṃbhārābhiyuktatvad asaṃskṛte na pratitiṣṭhati, jñanasaṃbhārābhiyuktatvāt saṃskṛtaṃ na kṣapayati | mahāmaitrīsamanvāgatatvād asaṃskṛte na pratitiṣṭhati, mahākaruṇāsamanvāgatatvāt saṃskṛtaṃ na kṣapayati | satvaparipācanatvād asaṃskṛte na pratitiṣṭhati, buddhadharmābhilāṣitvāt saṃskṛtaṃ na kṣapayati | buddhalakṣaṇaparipūraṇatvād asaṃskṛte na pratitiṣṭhati, sarvajñajñānaparipūraṇārthaṃ saṃskṛtaṃ na kṣapayati | upāyakuśalatvād asaṃskṛte na pratitiṣṭhati, prajñāsunirīkṣitatvāt saṃskṛtaṃ na kṣapayati | buddhakṣetrapariśuddhyartham asaṃskṛte na pratitiṣṭhati, buddhādhiṣṭhānatvāt saṃskṛtaṃ na kṣapayati | satvārthānubhavanād asaṃskṛte na pratitiṣṭhati, dharmārthasaṃdarśanāt saṃskṛtaṃ na kṣapayati | kuśalamūlasaṃbhāratvād asaṃskṛte na pratitiṣṭhati, kuśalamūlavāsanatvāt saṃskṛtaṃ na kṣapayati | praṇidhānaparipūraṇārtham asaṃskṛte na pratitiṣṭhati, apraṇihitatvāt saṃskṛtaṃ na kṣapayati | āśayapariśuddhatvād asaṃskṛte na pratitiṣṭhati, adhyāśayapariśuddhatvāt saṃskṛtaṃ na kṣapayati | pañcābhijñāvikrīḍitatvād asaṃskṛte na pratitiṣṭhati, buddhajñānaṣaḍabhijñatvāt saṃskṛtaṃ na kṣapayati | pāramitāsaṃbhāraparipūraṇārtham asaṃskṛte na pratitiṣṭhati, aparipūrṇakālatvāt saṃskṛtaṃ na kṣapayati | dharmadhanasamudānayanatvād asaṃskṛte na pratitiṣṭhati, prādeśikadharmānarthikatvāt saṃskṛtaṃ na kṣapayati | sarvabhaiṣajyasamudānayanatvād asaṃskṛte na pratitiṣṭhati, yathārhabhaiṣajyaprayojanāt saṃskṛtaṃ na kṣapayati | dṛḍhapratijñayā asaṃskṛte na pratitiṣṭhati, pratijñottāraṇatvāt saṃskṛtaṃ na kṣapayati | dharmabhaiṣajyasamudānayanatvād asaṃskṛte na pratitiṣṭhati, yathāpītvaradharmabhaiṣajyaprayojanāt saṃskṛtaṃ na kṣapayati | sarvasatvakleśavyādhiparijñānām asaṃskṛte na pratitiṣṭhati, sarvavyādhiśamanāt saṃskṛtaṃ na kṣapayati | evaṃ hi kulaputrāḥ bodhisatvaḥ saṃskṛtaṃ na kṣapayati, asaṃskṛte na pratitiṣṭhati | ayam ucyate kṣayākṣayo nāma bodhisatvānāṃ vimokṣaḥ | tatra yuṣmābhiḥ satpuruṣāḥ yogaḥ karaṇīyaḥ |

又復不盡數者為合會福不住無數者為合會慧不盡數者為行大慈不住無數者為有大悲不盡數者為道人民不住無數者為求佛法不盡數者為具佛身相不住無數者為具一切智不盡數者為行善權不住無數者為出智慧不盡數者為淨佛土不住無數者為佛立故不盡數者利誘進人不住無數者現人利故不盡數者計會善本不住無數者施善力故不盡數者為具所願不住無數者為本願故不盡數者為具滿性不住無數者為性淨故不盡數者為五通不邪不住無數者知佛六通故不盡數者行度無極不住無數者無滿時故不盡數者求諸佛寶不住無數者不求無寶處故不盡數者習行眾藥不住無數者知彼眾病故不盡數者生死自然不住無數者泥洹自然故

又具福德故不住無為具智慧故不盡有為大慈悲故不住無為集法藥故不住無為隨授藥故不盡有為滿本願故不盡有為知眾生病故不住無為滅眾生病故不盡有為諸正士菩薩以修此法不盡有為不住無為是名盡無盡解脫法門汝等當學

以諸菩薩常勤修集福資糧故不住無為常勤修集智資糧故不盡有為成就大慈無缺減故不住無為成就大悲無缺減故不盡有為利益安樂諸有情故不住無為究竟圓滿諸佛法故不盡有為成滿一切相好莊嚴佛色身故不住無為證得一切力無畏等佛智身故不盡有為方便善巧化眾生故不住無為微妙智慧善觀察故不盡有為修治佛土究竟滿故不住無為佛身安住常無盡故不盡有為常作饒益眾生事故不住無為領受法義無休廢故不盡有為積集善根常無盡故不住無為善根力持不斷壞故不盡有為為欲成滿本所願故不住無為於永寂滅不希求故不盡有為圓滿意樂善清淨故不住無為增上意樂善清淨故不盡有為恒常遊戲五神通故不住無為佛智六通善圓滿故不盡有為波羅蜜多資糧滿故不住無為本所思惟未圓滿故不盡有為集法財寶常無厭故不住無為不樂希求少分法故不盡有為積集一切妙法藥故不住無為隨其所應授法藥故不盡有為堅牢誓願常無退故不住無為能令誓願究竟滿故不盡有為遍知眾生煩惱病故不住無為息除眾生煩惱病故不盡有為諸善男子菩薩如是不盡有為不住無為是名安住有盡無盡解脫法門汝等皆當精勤修學

gźan yaṅ byaṅ chub sems dpa’ ni bsod nams kyi tshogs yaṅ dag par sgrub pa’i phyir ’dus ma byas la mi gnas so || ye śes kyi tshogs yaṅ dag par bsgrub pa’i phyir ’dus byas zad par mi byed do || byams pa chen po daṅ ldan pa’i phyir ’dus ma byas la mi gnas so || snyiṅ rje chen po daṅ ldan pa’i phyir ’dus byas zad par mi byed do || sems can yoṅs su smin par bya ba’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi chos rnams la mos pa’i phyir ’dus byas zad par mi byed do | | saṅs rgyas kyi mtshan yoṅs su rdzogs par bya ba’i phyir ’dus ma byas la mi gnas so || thams cad mkhyen pa’i ye śes yoṅs su rdzogs par bya ba’i phyir ’dus byas zad par mi byed do || thabs la mkhas pa’i phyir ’dus ma byas la mi gnas so || śes rab kyis śin tu brtags pa’i phyir ’dus byas zad par mi byed do || saṅs rgyas kyi źiṅ yoṅs su dag par bya ba’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi byin gyi rlabs kyi phyir ’dus byas zad par mi byed do || sems can gyi don myoṅ ba’i phyir ’dus ma byas la mi gnas so || chos kyi don yaṅ dag par bstan pa’i phyir ’dus byas zad par mi byed do || dge ba’i rtsa ba’i tshogs kyi phyir ’dus ma byas la mi gnas so || dge ba’i rtsa ba’i bag chags kyi phyir ’dus byas zad par mi byed do || smon lam yoṅs su rdzogs par bya ba’i phyir ’dus ma byas la mi gnas so || smon pa med pa’i phyir ’dus byas zad par mi byed do || bsam pa yoṅs su dag pa’i phyir ’dus ma byas la mi gnas so || lhag pa’i bsam pa yoṅs su dag pa’i phyir ’dus byas zad par mi byed do || mṅon par śes pa lṅas rnam par rtsen pa’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi ye śes kyi mṅon par śes pa drug gi phyir ’dus byas zad par mi byed do | | pha rol tu phyin pa’i tshogs yoṅs su bkaṅ ba’i phyir ’dus ma byas la mi gnas so || dus yoṅs su rdzogs pa’i phyir ’dus byas zad par mi byed do || chos kyi nor kun bsdu ba’i phyir ’dus ma byas la mi gnas so || nyi tshe ba’i chos mi ’dod pas ’dus byas zad par mi byed do || chos kyi sman kun sdud pa’i phyir ’dus ma byas la mi gnas so || ci rigs par chos kyi sman sbyor ba’i phyir ’dus byas zad par mi byed do || dam bcas pa la brtan pa’i phyir ’dus ma byas la mi gnas so || dam bcas pa ñams ’og tu chud par bya ba’i phyir ’dus byas zad par mi byed de | chos kyi rtsi thams cad sgrub pa’i phyir ’dus ma byas la mi gnas so | | ’di ltar chos chuṅ ṅu’i sman spyor ba’i phyir ’dus byas zad par mi byed do || de nyon moṅs pa’i nad thams cad yoṅs su śes pa’i phyir ’dus ma byas la mi gnas so || nad thams cad źi ba’i phyir ’dus byas zad par mi ’dod do || rigs kyi bu de ltar na byaṅ chub sems dpa’ ’dus byas zad par mi byed ciṅ ’dus ma byas la mi gnas te | de ni byaṅ chub sems dpa’ rnams kyi rnam par thar pa’i zad pa daṅ | mi zad pa źes bya ba yin no || skyes bu dam pa dag | khyed kyis kyaṅ de la brtson par gyis śig |

Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and in order to aspire to the Buddha-qualities, he does not destroy compounded things. To perfect the marks of Buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative technique, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddha-field, he does not rest in the uncompounded, and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis, he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time, he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the elixirs of the Dharma, he does not rest in the uncompounded, and, to give out the nectar of this subtle Dharma, he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things. "Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called ’destructible and indestructible.’ Noble sirs, you should also strive in this."

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§20 atha khalu te bodhisatvā imaṃ nirdeśaṃ śrutvā tuṣṭā udagra āttamanasaḥ pramuditāḥ prītisaumanasyajātā bhagavataḥ pūjākarmaṇe teṣāṃ ca bodhisatvānām asya dharmaparyāyasya pūjākarmaṇe sarvam imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ sarvacūrṇagandhadhupavyūhaiḥ puṣpaiś ca jānumātraṃ saṃchādya bhagavataś ca parṣanmaṇḍalam abhikīrtiṃ kṛtvā bhagavataḥ pādau śirobhir vanditvā bhagavantaṃ triṣpradakṣiṇīkṛtyodānam udānayanta iha buddhakṣetre ’ntarhitās tena kṣaṇalavamuhūrtena tatra sarvagandhasugandhe lokadhātau pratyupasthitāḥ

於是彼諸菩薩聞此喜悅皆生善心諸是三千大千世界一切好華積至于膝以供養佛稽首佛足右遶三匝以次合聚於是佛土忽然不現須臾之間已還彼國近香積佛

爾時彼諸菩薩聞說是法皆大歡喜以眾妙華若干種色若干種香散遍三千大千世界供養於佛及此經法并諸菩薩已稽首佛足歎未曾有言釋迦牟尼佛乃能於此善行方便言已忽然不現還到彼國

爾時一切妙香世界最上香臺如來佛土諸來菩薩聞說如是有盡無盡解脫門已法教開發勸勵其心皆大歡喜身心踊躍以無量種上妙香花諸莊嚴具供養世尊及諸菩薩并此所說有盡無盡解脫法門復以種種上妙香花散遍三千大千世界香花覆地深沒於膝時諸菩薩恭敬頂禮世尊雙足右繞三匝稱揚讚頌釋迦牟尼及諸菩薩并所說法於此佛土欻然不現經須臾間便住彼國

de nas byaṅ chub sems dpa’ de dag bstan pa ’di thos nas tshim źiṅ mgu la yi raṅs te | rab tu dga’ nas dga’ ba daṅ yid bde ba skyes te | bcom ldan ’das la mchod pa bya ba daṅ | byaṅ chub sems dpa’ de dag daṅ | chos kyi rnam graṅs ’di la mchod par bya ba’i phyir stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad phye ma daṅ | spos daṅ | bdug pa maṅ po thams cad daṅ | me tog gis pus mo nub tsam du khebs par byas te | bcom ldan ’das kyi ’khor gyi dkyil ’khor du yaṅ mṅon par bkram pa byas nas bcom ldan ’das kyi źabs la mgo bos phyag btsal te | bcom ldan ’das la lan gsum bskor nas ched du brjod pa brjod ciṅ | de nas saṅs rgyas kyi źiṅ ’di nas mi snaṅ bar gyur te | skad cig yud tsam thaṅ cig gis ’jig rten gyi khams spos thams cad kyi mchog der ’khod do ||

Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent. They were filled with rejoicing and happiness of mind. In order to worship the Buddha Śākyamuni and the bodhisattvas of the Sahā universe, as well as this teaching, they covered the whole earth of this billion-world universe with fragrant powder, incense, perfumes, and flowers up to the height of the knees. Having thus regaled the whole retinue of the Tathāgata, bowed their heads at the feet of the Buddha, and circumambulated him to the right three times, they sang a hymn of praise to him. They then disappeared from this universe and in a split second were back in the universe Sarvagandhasugandhā.

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kṣayākṣayo nāma dharmaprābhṛtaparivarto daśamaḥ

說無垢稱經卷第五說無垢稱經卷第六

zad pa daṅ | mi zad pa źes bya ba’i chos kyi rdzoṅs kyi le’u ste bcu pa’o | || |

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維摩詰經見阿閦佛品第十二

維摩詰所說經見阿閦佛品第十二

觀如來品第十二

12. Vision of the Universe Abhirati and the Tathāgata Akṣobhya

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§1 atha khalu bhagavān vimalakīrtiṃ licchavim etad avocat: yadā tvaṃ kulaputra tathāgatasya darśanakāmo bhavasi, tadā kathaṃ tvaṃ tathāgataṃ paśyasi |

於是世尊問維摩詰汝族姓子欲見如來為以何等觀如來乎

爾時世尊問維摩詰汝欲見如來為以何等觀如來乎

爾時世尊問無垢稱言善男子汝先欲觀如來身故而來至此汝當云何觀如來乎

de nas bcom ldan ’das kyis li tsa ba’i dri ma med par grags pa la ’di skad ces bka’ stsal to || rigs kyi bu khyod gaṅ gi tshe de bźin gśegs pa la lta ’dod par gyur pa de’i tshe khyod de bźin gśegs pa la ji ltar lta |

Thereupon, the Buddha said to the Licchavi Vimalakīrti, "Noble son, when you would see the Tathāgata, how do you view him?"

. . . .

evam ukte vimalakīrtir licchavir bhagavantam etad avocat: yadāhaṃ bhagavan tathāgatasya darśanakāmo bhavāmi, tadā tathāgatam apaśyanayā paśyāmi | pūrvāntato ’jātam aparāntato ’saṃkrāntaṃ pratyutpanne ’dhvany asaṃsthitaṃ paśyāmi | tat kasya hetoḥ | rūpatathatāsvabhāvam arūpam, vedanātathatāsvabhāvam avedanām, saṃjñātathatāsvabhāvam asaṃjñam, saṃskāratathatāsvabhāvam asaṃskāram, vijñānatathatāsvabhāvam avijñānam, caturdhātvasaṃprāptam ākāśadhātusamam, ṣaḍāyatanānutpannaṃ cakṣuḥpathasamatikrāntaṃ śrotrapathasamatikrāntaṃ ghrāṇapathasamatikrāntaṃ jihvāpathasamatikrāntaṃ kāyapathasamatikrāntaṃ manaḥpathasamatikrāntam, traidhātukāsaṃsṛṣṭam, trimalāpagatam, trivimokṣānugatam, trividyānuprāptam, aprāptaṃ saṃprāptam, sarvadharmeṣv asaṅgakoṭīgataṃ bhūtakoṭyakoṭikam, tathatāpratiṣṭhitaṃ tadanyonyavisaṃyuktam, na hetujanitaṃ na pratyayādhīnam, na vilakṣaṇaṃ na salakṣaṇam, naikalakṣaṇaṃ na nānālakṣaṇam |

維摩詰曰始不以生終不以數今則不住空種是同入無所積眼耳鼻口身心以離三界不疲解三脫門得三達智為無所至至一切法得無礙立積於誠信如無所住如慧無雜不生因緣不為相不熟相不暫相不一相不非相

維摩詰言如自觀身實相觀佛亦然我觀如來前際不來後際不去今則不住不觀色不觀色如不觀色性不觀受想行識不觀識如不觀識性非四大起同於虛空六入無積眼耳鼻舌身心已過不在三界三垢已離順三脫門具足三明與無明等不一相不異相不自相不他相

無垢稱言我觀如來都無所見如是而觀何以故我觀如來非前際來非往後際現在不住所以者何我觀如來色真如性其性非色受真如性其性非受想真如性其性非想行真如性其性非行識真如性其性非識不住四界同虛空界非六處起超六根路不雜三界遠離三垢順三解脫隨至三明非明而明非至而至至一切法無障礙際實際非際真如非如於真如境常無所住於真如智恒不明應真如境智其性俱離非因所生非緣所起非有相非無相非自相非他相非一相非異相

de skad ces bka’ stsal pa daṅ | bcom ldan ’das la li tsa ba’i dri ma med par grags pas ’di skad ces gsol to || bcom ldan ’das gaṅ gi tshe bdag de bźin gśegs pa la lta ’tshal ba de’i tshe de bźin gśegs pa mi mthoṅ bas lta ba lags so || sṅon gyi mtha’ nas ma skyes pa daṅ | phyi ma’i mthar mi ’gro ba daṅ | da ltar gyi dus la yaṅ mi gnas par lta lags so || de ci’i slad du źe na | gzugs kyi de bźin nyid kyi raṅ bźin te | gzugs ma mchis pa’o || tshor ba’i de bźin nyid kyi raṅ bźin te | tshor ba ma mchis pa’o || ’du śes kyi de bźin nyid kyi raṅ bźin te | ’du śes ma mchis pa’o || ’du byed kyi de bźin nyid kyi raṅ bźin te | ’du byed ma mchis pa’o || rnam par śes ba’i de bźin nyid kyi raṅ bźin te | rnam par śes pa ma mchis pa’o || khams bźi ni mi gnas pa ste | nam mkha’i khams daṅ mtshuṅs pa’o | | skye mched drug ni ma skyes pa ste | mig gi lam las śin tu ’das pa | rna ba’i lam las śin tu ’das pa | sna’i lam las śin tu ’das pa | lce’i lam las śin tu ’das pa | lus kyi lam las śin tu ’das pa | yid kyi lam las śin tu ’das pa | khams gsum pa daṅ ma ’dres pa | dri ma gsum daṅ bral ba | rnam par thar pa gsum gyi rjes su mchis pa | rig pa gsum thob pa | ma thob pa yaṅ dag par thob pa | chos thams cad la ma chags pa’i mthar phyin pa | yaṅ dag pa nyid kyi mtha’ mchis pa | de bźin nyid la rab tu gnas pa de phan tshun du bral ba | rgyus ma bskyed pa | rkyen la rag ma las pa | mtshan nyid ma mchis pa | mtshan nyid daṅ bcas pa ma lags pa | mtshan nyid gcig pa yaṅ ma lags pa | mtshan nyid tha dad pa yaṅ ma lags pa |

Thus addressed, the Licchavi Vimalakīrti said to the Buddha, "Lord, when I would see the Tathāgata, I view him by not seeing any Tathāgata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable. "The Tathāgata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures.

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

na lakṣyate na saṃlakṣyate na vilakṣyate, nārvāṅ na pāre na madhye, neha na tatra, neto nānyataḥ, na jñānavijñeyo na vijñānapratiṣṭhitaḥ, atamo ’prakāśaḥ, anāmānimittam, na durbalo na balavān, na deśastho na pradeśasthaḥ, na śubho nāśubhaḥ, na saṃskṛto nāsaṃskṛtaḥ |

不無視不為視不熟視不暫視不此岸不度汎不中流不以此不以彼不以異不解慧不住識無晦無明無顯無名無弱無強無教無不教無淨無不淨無數無不數

非無相非取相不此岸不彼岸不中流而化眾生觀於寂滅亦不永滅不此不彼不以此不以彼不可以智知不可以識識無晦無明無名無相無強無弱 (非淨非穢 )不在方不離方非淨非穢 (不在方不離方 ) 非有為非無為

非即所相非離所相非同所相非異所相非即能相非離能相非同能相非異能相非此岸非彼岸非中流非內非外非俱不俱非已去非當去非今去非已來非當來非今來非在此非在彼非中間非智非境非能識非所識非隱非顯非闇非明無住無去無名無相無強無弱不住方分不離方分非雜染非清淨非有為非無為非永寂滅非不寂滅

He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded.

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

nāpi kenacid arthena vacanīyaḥ, na dānato na mātsaryataḥ, na śīlato na dauḥśīlyataḥ, na kṣāntito na vyāpādataḥ, na vīryato na kauśīdyataḥ, na dhyānato na vikṣepataḥ, na prajñāto na dauḥprajñyataḥ, na vacanīyo nāvacanīyaḥ, na satyato na mṛṣātaḥ, na nairyāṇikato nānairyāṇikataḥ |

無言無不言不施不受不戒不犯不忍不諍不進不怠不禪不亂不智不愚不誠不欺不出不入

無示無說不施不慳不戒不犯不忍不恚不進不怠不定不亂不智不愚不誠不欺不來不去

無少事可示無少義可說無施無慳無戒無犯無忍無恚無勤無怠無定無亂無慧無愚無諦無妄無出無入

He cannot be explained as having any meaning whatsoever. "The Tathāgata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world;

. . . . . . . . . .

na gamānīyo nāgamanīyaḥ, sarvarutavyāhārasamucchinnaḥ, na kṣetrabhūto nākṣetrabhūtaḥ, na dakṣiṇārho na dakṣiṇāśodhayitā, agrāhyaḥ, aparāmṛṣṭaḥ, aniketaḥ, asaṃskṛtaḥ, saṃkhyāpagataḥ, samatayā samaḥ, dharmatayā tulyaḥ, atulyavīryaḥ, tulanāsamatikrāntaḥ, na krānto na cākrāntaḥ, na samatikrāntaḥ, na dṛṣṭaśrutaparijñātaḥ, sarvagranthivigataḥ, sarvajñajñānasamatāprāptaḥ, sarvasatvasamaḥ, sarvadharmanirviśeṣaprāptaḥ, sarvato ’navadyaḥ, niṣkiṃcanaḥ, niṣkaṣāyaḥ, niṣkalaḥ, nirvikalpaḥ, akṛtaḥ, ajātaḥ, anutpannaḥ, abhūtaḥ, asaṃbhūtaḥ, na bhaviṣyati, nirbhayaḥ, niṣkleśaḥ, niḥśokaḥ, niṣprītikaḥ, nīrūrmikaḥ, sarvavyavahāranirdeśair avacanīyaḥ |

不往不反斷諸雜聲非有土非無土非有餘非盡[歹*斯] 非模非想非著捨著平等正法非量非稱非過非逝非作非見非聞非意非識度諸所生正至諸慧等諸人物說一切法無所生無所有無罣礙一切受無不樂作無刺無擊無滅無敗無固無畏無憂無喜無聲一切滅說無語

不出不入一切言語道斷非福田非不福田非應供養非不應供養非取非捨非有相非無相同真際等法性不可稱不可量過諸稱量非大非小非見非聞非覺非知離眾結縛等諸智同眾生於諸法無分別一切無失無濁無惱無作無起無生無滅無畏無憂無喜無厭無著無已有無當有無今有不可以一切言說分別顯示

無去無來一切語言施為斷滅非福田非不福田非應供非不應供非能執非所執非能取非所取非相非不相非為非不為無數離諸數無礙離諸礙無增無減平等平等同真實際等法界性非能稱非所稱超諸稱性非能量非所量超諸量性無向無背超諸向背無勇無怯超諸勇怯非大非小非廣非狹無見無聞無覺無知離諸繫縛蕭然解脫證會一切智智平等獲得一切有情無二逮於諸法無差別性周遍一切無罪無[億-音+(夫*夫)]無濁無穢無所礙著離諸分別無作無生無虛無實無起無盡無曾無當無怖無染無憂無喜無厭無欣一切分別所不能緣一切名言所不能說

neither cause of involvement in the world nor not a cause of involvement in the world; he is the cessation of all theory and all practice. He is neither a field of merit nor not a field of merit; he is neither worthy of offerings nor unworthy of offerings. He is not an object, and cannot be contacted. He is not a whole, nor a conglomeration. He surpasses all calculations. He is utterly unequaled, yet equal to the ultimate reality of things. He is matchless, especially in effort. He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. He is without any complexity, having attained the equanimity of omniscient gnosis. Equal toward all things, he does not discriminate between them. He is without reproach, without excess, without corruption, without conception, and without intellectualization. He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear and without subconsciousness; without sorrow, without joy, and without strain. No verbal teaching can express him.

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īdṛśo bhagavan tathāgatasya kāyaḥ | sa tathaiva draṣṭavyaḥ | ya evaṃ paśyanti, te samyak paśyanti | ye tv anyathā paśyanti, te mithyā paśyanti |

如是世尊如來身為若此為如是觀如是觀者名為正觀以他觀者猶為邪觀

世尊如來身為若此作如是觀以斯觀者名為正觀若他觀者名為邪觀

世尊如來身相如是應如是觀不應異觀如是觀者名為正觀若異觀者名為邪觀

bcom ldan ’das de bźin gśegs pa’i sku ni ’di ’dra ste | de la de ltar lta lags so || gaṅ gis de ltar mthoṅ ba de yaṅ dag par mthoṅ ba lags so || gaṅ gis rnam pa gźan du mthoṅ ba de ni log par mthoṅ ba lags so ||

"Such is the body of the Tathāgata and thus should he be seen. Who sees thus, truly sees. Who sees otherwise, sees falsely."

. . . . .

§2 athāyuṣmāñ śāriputro bhagavantam etad avocat: katamasmād bhagavan buddhakṣetrāc cyutau vimalakīrtiḥ kulaputra idaṃ buddhakṣetram āgataḥ |

賢者舍利弗承佛聖旨而問佛言是人何沒來生此土

爾時舍利子白佛言世尊此無垢稱從何命終而來生此堪忍世界

de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to || bcom ldan ’das rigs kyi bu dri ma med par grags pa de saṅs rgyas kyi źiṅ gaṅ nas śi ’phos te saṅs rgyas kyi źiṅ ’dir mchis |

The venerable Śāriputra then asked the Buddha, "Lord, in which buddha-field did the noble Vimalakīrti die, before reincarnating in this buddha-field?"

. .

bhagavān āha: etam eva tvaṃ śāriputra satpuruṣaṃ paripṛccha kutas tvaṃ cyutvehopapanna iti |

佛言汝自以是問維摩詰

世尊告曰汝應問彼

bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu khyod kyis skyes bu dam pa ’di la khyod gaṅ nas śi ’phos te | ’dir skyes źes dris śig |

The Buddha said, "Śāriputra, ask this good man directly where he died to reincarnate here."

. .

athāyuṣmāñ śāriputro vimalakīrtiṃ licchavim etad avocat: kutas tvaṃ kulaputra cyutvehopapannaḥ |

舍利弗言族姓子汝於何沒而來生此

爾時舍利弗問維摩詰汝於何沒而來生此

時舍利子問無垢稱汝從何沒來生此土

de nas tshe daṅ ldan pa śā ri’i bus li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu khyod gaṅ nas śi ’phos te ’dir skyes

Then the venerable Śāriputra asked the Licchavi Vimalakīrti, "Noble sir, where did you die to reincarnate here?"

. .

vimalakīrtir āha: yaḥ sthavireṇa dharmaḥ sākṣātkṛtaḥ, kaccit tasya dharmasya cyutir upapattir vā |

維摩詰言如卿賢者以法為證沒當何生

維摩詰言汝所得法有沒生乎

無垢稱言唯舍利子汝於諸法遍知作證頗有少法可沒生乎

dri ma med par grags pas smras pa | gnas brtag gyis chos gaṅ mṅon sum du byas pa’i chos de la ’chi ’pho daṅ | skye ba gaṅ yaṅ yod dam |

Vimalakīrti declared, "Is there anything among the things that you see, elder, that dies or is reborn?"

. .

āha: na tasya dharmasya kācic cyutir upapattir vā |

曰安有斯法沒而生者

舍利弗言無沒生也

舍利子言唯無垢稱無有少法可沒生也

smras pa | chos de la ’chi ’pho’am skye ba gaṅ yaṅ med do | |

Śāriputra: There is nothing that dies or is reborn.

.

āha: evam acyutikānām anutpattikānāṃ bhadanta śāriputra sarvadharmāṇāṃ kutas tavaivaṃ bhavati kutas tvaṃ cyutvehopapanna iti | yaṃ bhadanta śāriputra nirmitāṃ striyaṃ puruṣaṃ vā pṛccheḥ kutas tvaṃ cyutvehopapanna iti | sa kiṃ vyākuryāt |

維摩詰曰若無沒來何有諸法曷云如是汝於何沒而來生此幻士造化為男為女寧有沒來

若諸法無沒生相云何問言汝於何沒而來生此於意云何譬如幻師幻作男女寧沒生耶

無垢稱言若一切法遍知作證無沒生者云何問言汝從何沒來生此土又舍利子於意云何諸有幻化所作男女從何處沒而來生此

smras pa | btsun pa śā ri’i bu de bźin du chos thams cad ’chi ’pho med ciṅ skye ba med na ci’i phyir na de lta bur khyod gaṅ nas śi ’phos śiṅ ’dir skyes snyam du sems | btsun pa śā ri’i bu gaṅ sgyu ma mkhan gyis sprul pa’i bud med dam skyes pa la khyod gaṅ nas śi ’phos te ’dir skyes źes dris na de’i lan ji skad ces ’debs |

Vimalakīrti: Likewise, reverend Śāriputra, as all things neither die nor are reborn, why do you ask, "Where did you die to reincarnate here?" Reverend Śāriputra, if one were to ask a man or woman created by a magician where he or she had died to reincarnate there, what do you think he or she would answer?

. .

āha: na kulaputra nirmitasya cyutir nopapattiḥ, sa kiṃ vyākariṣyati |

舍利弗言化者無沒生也

舍利弗言無沒生也

舍利子言幻化男女不可施設有沒生也

smras pa | rigs kyi bu sprul pa la ’chi ’pho’aṅ med | skye ba yaṅ med na de ci źig lan ldon |

Śāriputra: Noble sir, a magical creation does not die, nor is it reborn.

.

āha: nanu bhadanta śāriputra nirmitasvabhāvāḥ sarvadharmās tathāgatena nirdiṣṭāḥ |

維摩詰曰如來不云一切法化自然

汝豈不聞佛說諸法如幻相乎

無垢稱言如來豈不說一切法如幻化耶

smras pa | btsun pa śā ri’i bu chos thams cad ni sprul pa’i raṅ bźin no źes de bźin gśegs pas ma gsuṅs sam |

Vimalakīrti: Reverend Śāriputra, did not the Tathāgata declare that all things have the nature of a magical creation?

.

āha: evam etat kulaputra |

答曰如是

舍利子言如是如是

smras pa | rigs kyi bu de de bźin no ||

Śāriputra: Yes, noble sir, that is indeed so.

.

āha: nirmitasvabhāveṣu bhadanta śāriputra sarvadharmeṣu kutas tvaṃ cyutvehopapanna iti | cyutir iti bhadanta śāriputra abhisaṃskārakṣanalakṣaṇapadam etat | upapattir ity abhisaṃskāraprabandha eṣaḥ | tatra bodhisatvaś cyavate, na kuśalamūlābhisaṃskāraṃ kṣapayati | upapadyate ca, na cākuśalaṃ prabadhnāti |

曰化自然相非諸法耶曷云如是汝於何沒而來生此沒者舍利弗為行盡[歹*斯] 生者為行長善菩薩沒者不盡善本生不長惡

若一切法如幻相者云何問言汝於何沒而來生此舍利弗沒者為虛誑法敗壞之相生者為虛誑法相續之相菩薩雖沒不盡善本雖生不長諸惡

無垢稱言若一切法自性自相如幻如化云何仁者欻爾問言汝從何沒來生此土又舍利子沒者即是諸行斷相生者即是諸行續相菩薩雖沒不斷一切善法行相菩薩雖生不續一切惡法行相

smras pa | btsun pa śā ri’i bu chos thams cad sprul pa’i raṅ bźin lta bu la ci’i phyir khyod ’di snyam du khyod ga las śi ’phos te ’dir skyes snyam du sems | btsun pa śa’ ri’i bu ’chi ’pho źes bya ba ni mṅon par ’du byed pa’i mtshan nyid do || skye ba źes bya ba de yaṅ mṅon par ’du byed pa’i rgyun to|| de la byaṅ chub sems dpa’ ’chi ’pho yaṅ dge ba’i rtsa ba mṅon par ’du byed pa zad par mi byed do || de skye yaṅ mi dge ba’i rgyun ’brel par mi byed do ||

Vimalakīrti: Reverend Śāriputra, "death" is an end of performance, and "rebirth" is the continuation of performance. But, although a bodhisattva dies, he does not put an end to the performance of the roots of virtue, and although he is reborn, he does not adhere to the continuation of sin.

. . . . .

§3 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: akṣobhyasya śāriputra tathāgatasya sakāśād āgata eṣa kulaputro ’bhiratyā lokadhātoḥ |

佛告舍利弗是族姓子本從阿閦佛阿維羅提世界來阿閦者漢言無怒阿維羅提者妙樂也

是時佛告舍利弗有國名妙喜佛號無動是維摩詰於彼國沒而來生此

爾時世尊告舍利子有佛世界名曰妙喜其中如來號為無動是無垢稱為度眾生從彼土沒來生此界

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu rigs kyi bu ’di ni ’jig rten gyi khams mṅon par dga’ ba nas de bźin gśegs pa mi ’khrugs pa’i druṅ nas ’dir ’oṅs so ||

Then, the Buddha said to the venerable Śāriputra, "Śāriputra, this holy person came here from the presence of the Tathāgata Akṣobhya in the universe Abhirati."

. . .

āha: āścaryaṃ bhagavan yad eṣa satpuruṣas tāvatpariśuddhād buddhakṣetrād āgatyehaivaṃ bahudoṣaduṣṭe buddhakṣetre ’bhiramate |

舍利弗言希有世尊是族姓子乃從清淨佛土而來樂此多怒之處

舍利弗言未曾有也世尊是人乃能捨清淨土而來樂此多怒害處

舍利子言甚奇世尊如此大士未曾有也乃能捨彼清淨佛土而來樂此多雜穢處

gsol pa | bcom ldan ’das skyes bu dam pa ’di saṅs rgyas kyi źiṅ de tsam du rnam par dag pa nas mchis te | saṅs rgyas kyi źiṅ noṅs pa maṅ po’i skyon chags pa la mṅon par dga’ ba ni ṅo mtshar to ||

Śāriputra: Lord, it is wonderful that this holy person, having left a buddha-field as pure as Abhirati, should enjoy a buddha-field as full of defects as this Sahā universe!

.

vimalakīrtir āha: tat kiṃ manyase bhadanta śāriputra api nu sūryaraśmayo ’ndhakāreṇa sārdhaṃ ramante |

維摩詰言云何賢者夫日一切周行冥中為樂冥耶

維摩詰語舍利弗於意云何日光出時與冥合乎

無垢稱曰唯舍利子於意云何日光豈與世間闇冥樂相雜住

de nas li tsa ba’i dri ma med par grags pas smras pa | śā ri’i bu ’di ji snyam du sems | nyi ma’i ’od rnams mun pa daṅ lhan cig ’grogs sam | smras pa | de ni ma yin no || rigs kyi bu de gnyis mi ’grogs sam |

The Licchavi Vimalakīrti said, "Śāriputra, what do you think? Does the light of the sun accompany the darkness?" Śāriputra: Certainly not, noble sir! Vimalakīrti: Then the two do not go together?

. . . .

āha: no hīdaṃ kulaputra, na tayor yogo ’sti | sahodgate hi sūryamaṇḍale sarvaṃ tamo ’payānti |

答曰不然日不休者其明堪任行眾冥故也

答曰不也日光出時即無眾冥

舍利子言不也居士日輪纔舉眾冥都息

smras pa | rigs kyi bu | de gnyis mi ’grogs te | nyi ma’i dkyil ’khor śar ma thag tu mun pa thams cad med par ’gyur ro ||

Śāriputra: Noble sir, those two do not go together. As soon as the sun rises, all darkness is destroyed.

. .

āha: kiṃ kāraṇaṃ punaḥ sūryo jambūdvīpa udayate |

曰夫日奚故行閻浮利上

維摩詰言夫日何故行閻浮提

無垢稱曰日輪何故行贍部洲

smras pa | ci’i phyir na ’dzam bu’i gliṅ du nyi ma ’char |

Vimalakīrti: Then why does the sun rise over the world?

.

āha: yāvad evāvabhāsakaraṇāya tamo’paghātaya ca |

答曰欲以明照為之除冥

舍利子言為除闇冥作照明故

smras pa | de ni snaṅ bar bya ba daṅ mun pa bsal ba’i phyir ro ||

Śāriputra: It rises to illuminate the world, and to eliminate the darkness.

.

āha: evam eva śāriputra saṃcintya bodhisatvā apariśuddheṣu buddhakṣetreṣūpapadyante satvānāṃ pariśodhanāya | na ca kleśaiḥ sārdhaṃ saṃvasanti, kleśāndhakāraṃ ca vidhamanti sarvasatvānām |

曰如是賢者菩薩若生不淨佛土則淨其人不俱為污一切所近輒為除冥

維摩詰言菩薩如是雖生不淨佛土為化眾生故不與愚闇而共合也但滅眾生煩惱闇耳

無垢稱曰菩薩如是為度有情生穢佛土不與一切煩惱雜居滅諸眾生煩惱闇耳

smras pa | btsun pa śā ri’i bu de bźin du byaṅ chub sems dpa’ ni sems can rnams yoṅs su sbyaṅ ba daṅ | ye śes kyi snaṅ bar bya ba daṅ | mun pa chen po bsal ba’i phyir bsams bźin du saṅs rgyas kyi źiṅ yoṅs su ma dag pa rnams su skye ste | nyon moṅs pa rnams daṅ lhan cig mi gnas śiṅ sems can thams cad kyi nyon moṅs pa’i mun pa yaṅ rnam par sel to ||

Vimalakīrti: Just in the same way, reverend Śāriputra, the bodhisattva reincarnates voluntarily in the impure buddha-fields in order to purify the living beings, in order to make the light of wisdom shine, and in order to clear away the darkness. Since they do not associate with the passions, they dispel the darkness of the passions of all living beings.

. .

§4 atha sā sarvā parṣat paritṛṣitābhūt: paśyema vayaṃ tam abhiratiṃ lokadhātuṃ taṃ cākṣobhyaṃ tathāgataṃ tāṃś ca bodhisatvāṃs tāṃś ca mahāśrāvakān |

是時大眾渴仰欲見妙樂世界阿閦如來及其大人

是時大眾渴仰欲見妙喜世界無動如來及其菩薩聲聞之眾

爾時大眾咸生渴仰欲見妙喜功德莊嚴清淨佛土無動如來及諸菩薩聲聞等眾

de nas ’khor de dag thams cad ’jig rten gyi khams mṅon par dga’ ba de daṅ | de bźin gśegs pa mi ’khrugs pa de daṅ | byaṅ chub sems dpa’ de dag daṅ | nyan thos chen po de dag bdag cag gis blta’o snyam du sgom par gyur to | |

Thereupon, the entire multitude experienced the desire to behold the universe Abhirati, the Tathāgata Akṣobhya, his bodhisattvas, and his great disciples.

. .

atha bhagavāṃs tasyāḥ sarvasyāḥ parṣadaś cetasa cetaḥparivitarkam ājñāya vimalakīrtiṃ licchavim etad avocat: darśaya kulaputra asyāḥ parṣadas tām abhiratiṃ lokadhātuṃ taṃ cākṣobhyaṃ tathāgatam | draṣṭukameyam parsat |

佛知一切眾會所念即請維摩詰言族姓子現此眾中妙樂世界阿閦如來及其菩薩諸弟子眾眾皆欲見

佛知一切眾會所念告維摩詰言善男子為此眾會現妙喜國無動如來及諸菩薩聲聞之眾眾皆欲見

佛知眾會意所思惟告無垢稱言善男子今此會中諸神仙等一切大眾咸生渴仰欲見妙喜功德莊嚴清淨佛土無動如來及諸菩薩聲聞等眾汝可為現令所願滿

de nas bcom ldan ’das kyis ’khor de dag thams cad kyi sems kyi rtog pa thugs kyis mkhyen nas li tsa ba’i dri ma med par grags pa la ’di skad ces bka’ stsal to || rigs kyi bu ’khor ’di ni ’jig rten gyi khams mṅon par dga’ ba de daṅ | de bźin gśegs pa mi ’khrugs pa de mthoṅ bar ’dod kyi ’khor ’di la khyod kyis ston cig |

The Buddha, knowing the thoughts of the entire multitude, said to the Licchavi Vimalakīrti, "Noble son, this multitude wishes to behold the universe Abhirati and the Tathāgata Akṣobhya - show them!"

. . . .

atha vimalakīrter licchaver etad abhavat: yan nv aham itaś cāsanān nottiṣṭheyam | tāṃ cābhiratiṃ lokadhātum anekabodhisatvaśatasahasrāṃ devanāgayakṣagandharvāsurādhyuṣitāṃ sacakravāḍaparikhāṃ sanadītaḍāgotsasaraḥsamudraparikhāṃ sasumerugirikūṭaparvatāṃ sacandrasūryajyotiṣāṃ sadevanāgayakṣagandharvabhavanāṃ sabrahmabhavanapārisadyāṃ sagrāmanagaranigamajanapadarāṣṭramanuṣyāṃ sastryāgārāṃ sabodhisatvasaśrāvakaparṣadam, akṣobhyasya tathāgatasya bodhivṛkṣam, akṣobhyaṃ ca tathāgataṃ sāgaropamāyāṃ mahāparṣadi niṣaṇṇaṃ dharmaṃ deśayamānam, api tāni padmāni yāni daśasu dikṣu buddhakṛtyaṃ kurvanti satvānām, api tāni trīṇi ratnamayāni sopānāni yāni jambūdvīpam upādāya trayastriṃśadbhavanam abhyudgatāni yaiḥ sopānair devās trayastriṃśato jambūdvīpam avataranty akṣobhyaṃ tathāgataṃ darśanāya vandanāyai paryupāsanāya dharmaśravaṇāya jāmbudvīpakāś ca manuṣyās trayastriṃśadbhavanam abhirohanti devāṃs trayastriṃśato darśanāya | evam apramāṇaguṇasamuditāṃ tām abhiratiṃ lokadhātum apskandham upādāya yāvad akaniṣṭhabhavanaṃ bhārgavacakram iva paricchidya dakṣiṇena pāṇinā puṣpadāmam ivādāyemāṃ lokadhātuṃ praveśayeyam | praveśya cāsyāḥ sarvasyāḥ parṣado darśayeyam |

於是維摩詰菩薩自念吾當止此師子座不起為現妙樂世界鐵圍山川溪谷江湖河海州域須彌眾山明冥日月星宿龍神天宮梵宮國邑墟聚人民君王及眾菩薩弟子具足阿閦如來及其道樹所坐蓮華其於十方施作佛事及其三重寶階從閻浮利至忉利宮其階忉利諸天所以下閻浮提禮佛拜謁供事聞法閻浮提人亦緣其階上忉利宮天人相見如是無數德好之樂從妙樂世界上至第二十四阿迦膩吒天又斷取來供養入此忍界使一切眾兩得相見

於是維摩詰心念吾當不起于座接妙喜國鐵圍山川溪谷江河大海泉源須彌諸山及日月星宿天龍鬼神梵天等宮城邑聚落男女大小并諸菩薩聲聞之眾乃至無動如來及菩提樹諸妙蓮華能於十方作佛事者三道寶階從閻浮提至忉利天以此寶階諸天來下悉為禮敬無動如來聽受經法閻浮提人亦登其階上昇忉利見彼諸天妙喜世界成就如是無量功德上至阿迦膩吒天下至水際以右手斷取如陶家輪入此世界猶持華鬘示一切眾

時無垢稱作是思惟吾當於此不起于座以神通力速疾移取妙喜世界及輪圍山園林池沼泉源谿谷大海江河諸蘇迷盧圍繞峰壑日月星宿天龍鬼神帝釋梵王宮殿眾會村城聚落國邑王都在所居家男女大小并諸菩薩聲聞眾等乃至廣說無動如來應正等覺大菩提樹聽法安坐海會大眾諸寶蓮華往十方界為諸有情作佛事者三道寶階自然涌出從贍部洲至蘇迷頂三十三天為欲瞻仰禮敬供養不動如來及聞法故從此寶階每時來下贍部洲人為欲觀見三十三天園林宮室每亦從此寶階而上如是清淨妙喜世界無量功德所共合成下從水際輪上至色究竟悉皆斷取置右掌中如陶家輪若花鬘貫入此世界示諸大眾

de nas li tsa ba’i dri ma med par grags pas ’di snyam du bsams te | bdag seṅ ge’i khri ’di las ma laṅs par ’jig rten gyi khams mṅon par dga’ ba de daṅ | byaṅ chub sems dpa’ brgya stoṅ du ma daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin gnas pa kho ra khor yug gi ris bskor ba daṅ bcas pa daṅ | ’bab chu daṅ | mtshe’u daṅ | chu mig daṅ | mtsho daṅ | rgya mtsho’i ’obs daṅ bcas pa daṅ | ri rab daṅ | ri bo daṅ | de’u daṅ | bog rir bcas pa daṅ | zla ba daṅ | nyi ma daṅ | skar mar bcas pa daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za’i gnas su bcas pa daṅ | tshaṅs pa’i gnas daṅ ’khor du bcas pa daṅ | khroṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | mir bcas pa daṅ | bud med daṅ | khyim du bcas pa daṅ | byaṅ chub sems dpar bcas pa daṅ | nyan thos kyi ’khor daṅ bcas pa daṅ | de bźin gśegs pa mi ’khrugs pa’i byaṅ chub kyi śiṅ daṅ | de bźin gśegs pa mi ’khrugs pa yaṅ ’khor rgya mtsho snyed kyi naṅ na bźugs śiṅ chos ’chad pa daṅ | gaṅ pad ma gaṅ dag phyogs bcu na sems can rnams la saṅs rgyas kyi mdzad pa byed pa de dag daṅ | rin po che’i skas gsum ’dzam bu’i gliṅ nas sum cu rtsa gsum pa’i gnas kyi bar du mṅon par ’phags pa’i skas de la sum cu rtsa gsum pa’i lha rnams ni de bźin gśegs pa mi ’khrugs pa la blta ba daṅ | phyag bya ba daṅ | bsnyen bkur bya ba daṅ | chos mnyan pa’i phyir ’dzam bu’i gliṅ du ’bab | ’dzam bu’i gliṅ gi mi rnams ni sum cu rtsa gsum pa’i lha rnams blta ba’i phyir sum cu rtsa gsum pa’i gnas su ’dzeg pa de lta bu’i yon tan tshad med pa tshogs pa ’jig rten gyi khams mṅon par dga’ ba de chu’i phuṅ po nas bzuṅ ste | ’og min gyi gnas kyi bar du rdza mkhan gyi ’khor lo bźin du nyi tshe bar bcad de | lag pa g.yas pas blaṅs nas me tog gi phreṅ ba bźin du thogs te ’jig rten gyi khams mi ’jed ’dir bcug go | bcug nas kyaṅ ’khor ’di thams cad la bstan par bya’o ||

Then the Licchavi Vimalakīrti thought, "Without rising from my couch, I shall pick up in my right hand the universe Abhirati and all it contains: its hundreds of thousands of bodhisattvas; its abodes of devas, nagas, yakṣas, gandharvas, and asuras, bounded by its Cakravada mountains; its rivers, lakes, fountains, streams, oceans, and other bodies of water; its Mount Sumeru and other hills and mountain ranges; its moon, its sun, and its stars; its devas, nagas, yakṣas, gandharvas, and asuras themselves; its Brahmā and his retinues; its villages, cities, towns, provinces, kingdoms, men, women, and houses; its bodhisattvas; its disciples; the tree of enlightenment of the Tathāgata Akṣobhya; and the Tathāgata Akṣobhya himself, seated in the middle of an assembly vast as an ocean, teaching the Dharma. Also the lotuses that accomplish the buddha-work among the living beings; the three jeweled ladders that rise from its earth to its Trayastriṃśā heaven, on which ladders the gods of that heaven descend to the world to see, honor, and serve the Tathāgata Akṣobhya and to hear the Dharma, and on which the men of the earth climb to the Trayastriṃśā heaven to visit those gods. (Like a potter with his wheel), I will reduce that universe Abhirati, with its store of innumerable virtues, from its watery base up to its Akanistha heaven, to a minute size and, carrying it gently like a garland of flowers, will bring it to this Sahā universe and will show it to the multitudes."

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

§5 atha vimalakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samādhim samāpannaḥ, tādṛśaṃ carddhyabhisaṃskāram abhisaṃskṛtavān yas tam abhiratiṃ lokadhatuṃ paricchidya dakṣiṇena pāninā gṛhītvemaṃ sahaṃ lokadhātuṃ praveśayati sma |

維摩詰念欲喜眾會即如其像正受三昧而為神足居諸眾前於師子座以右掌接妙樂世界來入忍土

作是念已入於三昧現神通力以其右手斷取妙喜世界置於此土

其無垢稱既作是思不起于床入三摩地發起如是殊勝神通速疾斷取妙喜世界置于右掌入此界中

de nas li tsa ba’i dri ma med par grags pa de ’di lta bu’i tiṅ ṅe ’dzin la snyoms par źugs nas ’di lta bu’i rdzu ’phrul mṅon par ’du bya ba mṅon par byas te | ’jig rten gyi khams mṅon par dga’ ba de nyi tshe bar bcad nas lag pa g.yas pas blaṅs te | ’jig rten gyi khams mi mjed ’dir bcag go |

Then, the Licchavi Vimalakīrti entered into a concentration, and performed a miraculous feat such that he reduced the universe Abhirati to a minute size, and took it with his right hand, and brought it into this Sahā universe.

. . . . .

§6 tatra ye divyacakṣuṣo ’bhijñāpratilabdhāḥ śrāvakā bodhisatvā devamanuṣyāś ca, te mahāntam utkrośam utkrośanti sma: kryāmahe bhagavan kriyāmahe sugata | trāya ca tathāgata iti |

彼得神通菩薩天人弟子見接舉來皆起稱曰唯然世尊哀取我惟世尊安立我

彼得神通菩薩及聲聞眾并餘天人俱發聲言唯然世尊誰取我去願見救護

彼土聲聞及諸菩薩人天大眾得天眼者咸生恐怖俱發聲言誰將我去誰將我去唯願世尊救護我等唯願善逝救護我等

der nyan thos daṅ | byaṅ chub sems dpa’ daṅ | lha daṅ | mi gaṅ dag lha’i mig mṅon par śes pa dag thob pa de dag gis skad cher bos pa | bcom ldan ’das bdag cag ’tshal to || bde bar gśegs pa bdag cag ’tshal to || bde bar gśegs pa bdag cag gi skyabs mdzod cig ces gsol pa daṅ |

In that universe Abhirati, the disciples, bodhisattvas, and those among gods and men who possessed the superknowledge of the divine eye all cried out, "Lord, we are being carried away! Sugata, we are being carried off! Protect us, O Tathāgata!"

. . . . .

tān bhagavān vinayanārtham evam āha: na mamātra vṛṣabhitā vimalakīrtinā bodhisatvena kriyamāṇānām |

阿閦佛以方便受眾人而解之曰非我所為是維摩詰所接也

無動佛言非我所為是維摩詰神力所作

時無動佛為化眾生方便告言諸善男子汝等勿怖汝等勿怖是無垢稱神力所引非我所能

’dul ba’i don du bcom ldan ’das kyis de dag la ’di skad ces bka’ stsal to || byaṅ chub sems dpa’ dri ma med par grags pas khyer ba de ni ṅa’i yul ma yin no ||

But, to discipline them, the Tathāgata Akṣobhya said to them, "You are being carried off by the bodhisattva Vimalakīrti. It is not my affair."

. . .

tatra ye punar anye devamanuṣyāḥ, te na jānanti na paśyanti kuto vayaṃ kriyāmaha iti | na hy abhiratyā lokadhātor imaṃ sahaṃ lokadhātuṃ praveśitāyā ūnatvaṃ na pūrṇatvam abhūt | na cāsya lokadhātor utpīḍo na saṃbādhaḥ | nāpy abhiratyā lokadhātor ūnabhāvaḥ | yathā pūrvaṃ tathā paścāt saṃdṛśyate |

其餘天人不知為誰取我如往而妙樂世界入此忍土不增不減又此土不迫隘而彼土亦不損也

其餘未得神通者不覺不知己之所往妙喜世界雖入此土而不增減於是世界亦不迫隘如本無異

彼土初學人天等眾未得殊勝天眼通者皆悉安然不知不見聞是語已咸相驚問我等於今當何所往妙喜國土雖入此界然其眾相無減無增堪忍世間亦不迫迮雖復彼此二界相雜各見所居與本無異

de na lha daṅ mi la sogs pa gźan dag gis ni bdag cag gar khyer mi śes mi mthoṅ ṅo || ’jig rten gyi khams mṅon par dga’ ba de ’jig rten gyi khams mi mjed ’dir bcug kyaṅ ’jig rten gyi khams ’di gaṅ ba yam | bri bar yaṅ mi mṅon te | dog ciṅ gcer ba yaṅ med do || ’jig rten gyi khams mṅon par dga’ ba de yaṅ bri ba med de | sṅon ji lta ba bźin du phyis kyaṅ de bźin du snaṅ ṅo ||

As for the other men and gods, they had no awareness at all that they were being carried anywhere. Although the universe Abhirati had been brought into the universe Sahā, the Sahā universe was not increased or diminished; it was neither compressed nor obstructed. Nor was the universe Abhirati reduced internally, and both universes appeared to be the same as they had ever been.

. . . . . .

§7 atha bhagavāñ śākyamunis tāṃ sarvāṃ parṣadam āmantrayate sma: paśyata mārṣāḥ abhiratiṃ lokadhātum akṣobhyaṃ ca tathāgatam etāṃś ca kṣetravyūhāñ śrāvakavyūhān bodhisatvavyūhāṃś ca |

於是世尊釋迦文告諸眾曰汝等觀是妙樂世界阿閦如來其土嚴好菩薩行淨弟子清白

爾時釋迦牟尼佛告諸大眾汝等且觀妙喜世界無動如來其國嚴飾菩薩行淨弟子清白

爾時世尊釋迦牟尼告諸大眾汝等神仙普皆觀見妙喜世界無動如來莊嚴佛土及諸菩薩聲聞等耶

de nas bcom ldan ’das śā kya thub pas ’khor de dag thams cad la bka’ stsal pa | kye grogs po dag ’jig rten gyi khams mṅon par dga’ ba daṅ | de bźin gśegs pa mi ’khrugs pa daṅ | saṅs rgyas kyi źiṅ bkod pa daṅ | nyan thos bkod pa daṅ | byaṅ chub sems dpa’ bkod pa ’di dag la ltos śig |

Thereupon, the Buddha Śākyamuni asked all the multitudes, "Friends, behold the splendors of the universe Abhirati, the Tathāgata Akṣobhya, the array of his buddha-field, and the splendors of these disciples and bodhisattvas!"

. .

ta āhuḥ: paśyāmo bhagavan iti |

皆曰唯然已見

一切咸言世尊已見時無垢稱即以神力化作種種上妙天花及餘末香與諸大眾令散供養釋迦牟尼無動如來諸菩薩等

de dag gis gsol pa | bcom ldan ’das mthoṅ lags so ||

They replied, "We see them, Lord!"

. .

āha: īdṛśaṃ mārsāḥ buddhakṣetraṃ parigrahītukāmena bodhisatvenākṣobhyasya tathāgatasya bodhisatvacaryāyām anuśikṣitavyam |

願受如是淨好佛土諸菩薩皆欲追學阿閦如來菩薩所行

佛言若菩薩欲得如是清淨佛土當學無動如來所行之道

於是世尊復告大眾汝等神仙欲得成辦如是功德莊嚴佛土為菩薩者皆當隨學無動如來本所修行諸菩薩行

bka’ stsal pa | saṅs rgyas kyi źiṅ ’di ’dra ba yoṅs su gzuṅ bar ’dod pa’i byaṅ chub sems dpas de bźin gśegs pa mi ’khrugs pa’i byaṅ chub sems dpa’i spyad pa thams cad kyi rjes su bslab par bya’o ||

The Buddha said, "Those bodhisattvas who wish to embrace such a buddha-field should train themselves in all the bodhisattva-practices of the Tathāgata Akṣobhya."

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asmin punar abhiratilokadhātusaṃdarśanarddhiprātihārye ’kṣobhyasya ca tathāgatasya saṃdarśane ’smin sahe lokadhātau caturdaśānām ayutānāṃ devamānuṣikāyāḥ prajāyā anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni | sarvaiś cābhiratyāṃ lokadhātau praṇidhānam utpāditam upapattaye | te sarve bhagavatā vyākṛtā abhiratyāṃ lokadhātāv upapattaye | iti hi vimalakīrtir licchavir yāvān iha sahe lokadhātau satvaparipākaḥ kartavyas taṃ sarvaṃ kṛtvā punar eva tām abhiratiṃ lokadhātuṃ yathāsthāne sthāpayam āsa |

其於是見彼阿閦如來佛土者十四垓人起無上正真道意皆願生妙樂世界佛即記說是輩皆當生妙樂土又當來化我此忍世界一切化已當復還彼

現此妙喜國時娑婆世界十四那由他人發阿耨多羅三藐三菩提心皆願生於妙喜佛土釋迦牟尼佛即記之曰當生彼國時妙喜世界於此國土所應饒益其事訖已還復本處舉眾皆見

其無垢稱以神通力示現如是妙喜界時堪忍土中有八十四那庾多數諸人天等同發無上正等覺心悉願當生妙喜世界世尊咸記皆當往生無動如來所居佛土時無垢稱以神通力移取如是妙喜世界無動如來諸菩薩等為欲饒益此界有情其事畢已還置本處彼此分離兩眾皆見

de ltar ’jig rten gyi khams mṅon par dga’ ba bstan pa’i rdzu ’phrul gyi cho ’phrul daṅ | de bźin gśegs pa mi ’khrugs pa bstan pas ’jig rten gyi khams mi mjed ’di lha daṅ mi’i skye dgu las khri phrag bcu bźi bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || kun gyis kyaṅ ’jig rten gyi khams mṅon par dga’ ba der skye bar smon lam btab ste | bcom ldan ’das kyis kyaṅ de dag thams cad ’jig rten gyi khams mṅon par dga’ bar skye bar luṅ bstan to || de ltar li tsa ba’i dri ma med par grags pas ’jig rten gyi khams mi mjed ’dir sems can yoṅs su smin par bya ba ji snyed yod pa de dag thams cad smin par byas nas ’jig rten gyi khams mṅon par dga’ ba de slar gnas ji lta ba bźin du bźag go |

While Vimalakīrti, with his miraculous power, showed them thus the universe Abhirati and the Tathāgata Akṣobhya, one hundred and forty thousand living beings among the men and gods of the Sahā universe conceived the spirit of unexcelled, perfect enlightenment, and all of them formed a prayer to be reborn in the universe Abhirati. And the Buddha prophesied that in the future all would be reborn in the universe Abhirati. And the Licchavi Vimalakīrti, having thus developed all the living beings who could thereby be developed, returned the universe Abhirati exactly to its former place.

. . . . . . .

§8 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: dṛṣṭā te śāriputra abhiratir lokadhātuḥ sa cākṣobhyas tathagataḥ |

佛問舍利弗汝已見妙樂世界阿閦如來

佛告舍利弗汝見此妙喜世界及無動佛不

爾時世尊告舍利子汝已觀見妙喜世界無動如來菩薩等不

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu khyod kyis ’jig rten gyi khams mṅon par dga’ ba de daṅ | de bźin gśegs pa mi ’khrugs pa de mthoṅ ṅam |

The Lord then said to the venerable Śāriputra, "Śāriputra, did you see that universe Abhirati, and the Tathāgata Akṣobhya?"

. .

āha: dṛṣṭā me bhagavan | sarvasatvānāṃ tādṛśā buddhakṣetraguṇavyūhā bhavantu | sarvasatvāś cedṛśyarddhyā samanvāgatā bhavantāṃ yādṛśyā vimalakīrtir licchaviḥ kulaputraḥ | ebhir api ca sulabdhā lābhāḥ | ye vayam īdṛśān satpuruṣān labhāmahe darśanāya | teṣam api satvānāṃ sulabdhā lābhā bhaviṣyanti, ya etarhi tathāgatasya tiṣṭhato vā parinirvṛtasya vemaṃ dharmaparyāyam antaśaḥ śroṣyanti | kaḥ punar vādaḥ, ye śrutvādhimokṣyante pratyeṣyanty udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanty adhimokṣyanti pravartayiṣyanti parebhyaś ca vistareṇa saṃprakāśayiṣyanti bhāvanāyogam anuyuktāś ca bhaviṣyanti |

如是世尊見彼土人一切淨好皆得神足如維摩詰我等世尊快得善利得與是輩從之正士相見與事在在人人聞是法者快得善利誰聞是語而不好信

唯然已見世尊願使一切眾生得清淨土如無動佛獲神通力如維摩詰世尊我等快得善利得見是人親近供養其諸眾生若今現在若佛滅後聞此經者亦得善利況復聞已信解受持讀誦解說如法修行

舍利子言世尊已見願諸有情皆住如是莊嚴佛土願諸有情成就如是福德智慧圓滿功德一切皆似無動如來願諸有情皆當獲得自在神通如無垢稱世尊我等善獲勝利瞻仰親近如是大士其諸有情若但聞此殊勝法門當知猶名善獲勝利何況聞已信解受持讀誦通利廣為他說況復方便精進修行

gsol pa | bcom ldan ’das bdag gis mthoṅ lags so || sems can thams cad kyaṅ saṅs rgyas kyi źiṅ gi yon tan bkod pa de ’dra bar gyur cig | sems can thams cad kyaṅ rigs kyi bu li tsa ba’i dri ma med par grags pa ji lta bu de ’dra ba’i rdzu ’phrul daṅ ldan par gyur cig | bdag cag kyaṅ skyes bu dam pa ’di lta bu mthoṅ ba thob pa ni rnyed pa legs par rnyed lag te | gaṅ dag tha na da ltar gyi de bźin gśegs pa yam | yoṅs su mya ṅan las ’das pa’i chos kyi rnam graṅs ’di thos pa’i sems can de dag kyaṅ rnyed pa rab tu rnyed par ’gyur na | gaṅ dag thos nas mos pa daṅ | yid ches pa daṅ | ’dzin pa daṅ | ’chaṅ ba daṅ | klog pa daṅ | kun chub par bgyid pa daṅ | mos nas ston pa daṅ | rab tu ’don pa daṅ | gźan dag la yaṅ ’chad pa daṅ | sgom pa’i rnal ’byor la rjes su sbyor ba rnams la lta smos kyaṅ ci ’tshal |

Śāriputra replied, "I saw it, Lord! May all living beings come to live in a buddha-field as splendid as that! May all living beings come to have miraculous powers just like those of the noble Licchavi Vimalakīrti! "We have gained great benefit from having seen a holy man such as he. We have gained a great benefit from having heard such teaching of the Dharma, whether the Tathāgata himself still actually exists or whether he has already attained ultimate liberation. Hence, there is no need to mention the great benefit for those who, having heard it, believe it, rely on it, embrace it, remember it, read it, and penetrate to its depth; and, having found faith in it, teach, recite, and show it to others and apply themselves to the yoga of meditation upon its teaching. "

. . . . . . .

§9 te dharmaratnanidhānaprāptā bhaviṣyanti, yeṣām ayaṃ dharmaparyāyo hastagato bhaviṣyati | tathāgatasahāyās te bhaviṣyanti, ya imaṃ dharmaparyāyaṃ svādhyāsyante | dharmasaṃrakṣakās te bhaviṣyanti, ya etaddharmādhimuktānām upasthānaparicaryāṃ kariṣyanti | gṛhagatas teṣāṃ tathāgato bhaviṣyati, ya imaṃ dharmaparyāyaṃ sulikhitaṃ kṛtvā dhārayiṣyanti satkariṣyanti | sarvapuṇyaparigṛhītās te bhaviṣyanti, ya imaṃ dharmaparyāyam anumodiṣyante | mahādharmayajñaṃ te yajiṣyanti, ya ito dharmaparyāyād antaśaś catuṣpadikām api gāthāṃ saṃvaram api parebhyo vistareṇa deśayiṣyanti | tad eva teṣāṃ bhagavan vyākaraṇaṃ yeṣām iha dharmaparyāye kṣāntī rucir matiḥ prekṣā dṛṣṭir adhimuktir muktiś ca bhaviṣyati

如有手執翫習諷讀是為得佛行念如有諷起是經法者為受正法為捨眾道為如來到其舍若究暢書隨是法說而敬事者是為得佛福施得大法智其以是經四句頌教為同學說是為已得記莂為得法樂已甚解矣

若有手得是經典者便為已得法寶之藏若有讀誦解釋其義如說修行即為諸佛之所護念其有供養如是人者當知即為供養於佛其有書持此經卷者當知其室即有如來若聞是經能隨喜者斯人即為取一切智若能信解此經乃至一四句偈為他說者當知此人即是受阿耨多羅三藐三菩提記

若諸有情手得如是殊勝法門便為獲得法珍寶藏若諸有情信解如是殊勝法門便為紹繼諸佛相續若諸有情讀誦如是殊勝法門便成菩薩與佛為伴若諸有情受持如是殊勝法門便為攝受無上正法若有供養學此法者當知其室即有如來若有書寫供養如是殊勝法門便為攝受一切福德一切智智若有隨喜如是法門便為施設大法祠祀若以如是殊勝法門一四句頌為他演說便為已逮不退轉位若善男子或善女人能於如是殊勝法門信解忍受愛樂觀察即於無上正等菩提已得授記

chos kyi rnam graṅs ’di gaṅ dag gi sug par thob par gyur pa de dag kyaṅ chos rin po che’i gter rnyed par ’gyur ro || gaṅ dag tshos kyi rnam graṅs ’di kha ton du bgyid pa de dag kyaṅ de bźin gśegs pa’i grogs su gyur pa lags so || gaṅ dag chos ’di la mos pa rnams la rim gro daṅ bsnyen bkur bgyid pa de dag ni chos yaṅ dag par sruṅ ba lags so || gaṅ dag chos kyi rnam graṅs ’di legs par bris te ’chaṅ ba daṅ ri mor bgyid pa de dag gi khyim na de bźin gśegs pa bźugs par ’gyur ro || gaṅ dag chos kyi rnam graṅs ’di la rjes su yi raṅ ba de dag ni bsod nams thams cad yoṅs su bzuṅ ba lags so || gaṅ dag chos kyi rnam graṅs ’di las tha na tshig bźi pa’i tshigs su bcad pa gcig tsam daṅ | sdom pa’i tshig tsam yaṅ gźan dag la ston pa de dag ni chos kyi mchod sbyin chen po bgyid pa lags so || gaṅ dag chos kyi rnam graṅs ’di la bzod pa daṅ | ’dun pa daṅ | blo gros daṅ | rtogs pa daṅ | lta ba daṅ | mos pa dag ni de nyid de dag la luṅ bstan pa lags so ||

Those living beings who understand correctly this teaching of the Dharma will obtain the treasury of the jewels of the Dharma. "Those who study correctly this teaching of the Dharma will become the companions of the Tathāgata. Those who honor and serve the adepts of this doctrine will be the true protectors of the Dharma. Those who write, teach, and worship this teaching of the Dharma will be visited by the Tathāgata in their homes. Those who take pleasure in this teaching of the Dharma will embrace all merits. Those who teach it to others, whether it be no more than a single stanza of four lines, or a single summary phrase from this teaching of the Dharma, will be performing the great Dharma-sacrifice. And those who devote to this teaching of the Dharma their tolerance, their zeal, their intelligence, their discernment, their vision, and their aspirations, thereby become subject to the prophesy of future Buddhahood!"

. . . . . . . . . . .

abhiratilokadhātvānayanākṣobhyatathāgatadarśanaparivarta ekādaśaḥ

’jig rten gyi khams mṅon par dga’ ba blaṅs pa daṅ | de bźin gśegs pa mi ’khrugs pa bstan pa’i le’u ste bcu gcig pa’o | || |

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維摩詰經法供養品第十三

維摩詰所說經法供養品第十三

說無垢稱經法供養品第十三

Epilogue - Antecedents and Transmission of the Holy Dharma

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

於是天帝釋白佛言多福哉世尊得近如來文殊師利者雖百千聞未有若此純法化者也

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

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

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

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

. . .

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

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

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

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

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

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

. . . . . . . . . .

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

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

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

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

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

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

. . . . . .

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

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

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

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

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

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

. . . . .

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

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

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

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

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

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

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

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

曰多矣世尊彼之福祐不可稱說億百千劫

釋提桓因言多矣世尊彼之福德若以百千億劫說不能盡

天帝釋言甚多世尊難思善逝百千俱胝那庾多劫亦不能說其福聚量

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

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

. .

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

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

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

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

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

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

. . . . . . . . .

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

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

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

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

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

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

. . . . . . . .

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

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

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

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

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

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

. . . . .

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

第一太子名曰善宿獨坐自念寧有供養殊過此者

其王一子名曰月蓋獨坐思惟寧有供養殊過此者

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

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

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

. . .

tasyāntarīkṣād devatā buddhādhiṣṭhānenaivam āha: dharmapūjā satpuruṣa sarvapūjābhyo viśiṣyate |

空中有天承佛聖旨應曰正士法之供養勝諸供養

以佛神力空中有天曰善男子法之供養勝諸供養

以佛神力於上空中有天發聲告王子曰月蓋當知諸供養中其法供養最為殊勝

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

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

. .

sa evam āha: katamā punaḥ sā dharmapūjeti |

即問何謂法之供養

即問云何名法供養

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

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

.

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

天曰何不行問藥王如來佛當為汝解說法之供養

天曰汝可往問藥王如來當廣為汝說法之供養

天答月蓋汝可往問藥王如來世尊云何名法供養佛當為汝廣說開示

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

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

. .

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

於是太子善宿即起行詣藥王如來稽首佛足而問法之供養為法見者是何謂也

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

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

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

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

. . . .

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

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

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

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

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

. . . . . . . . . .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

. . . . .

tasya sa tathāgato ’dhyāśayaṃ viditvā vyākṛtavān paścime kāle saddharmanagarapālarakṣāyai |

彼佛知其內性即說曰末後汝當守護法城

佛知其深心所念而記之曰汝於末後守護法城

藥王如來既知月蓋增上意樂便記之曰汝於如來般涅槃後能護法城

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

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

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

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

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

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

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

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

. . . . . . .

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

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

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

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

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

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

. . . . . . . . . . .

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

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

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

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

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

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

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

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

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

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

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

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

. . . . . . . .

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

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

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

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

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

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

. . . . . . . .

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

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

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

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

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

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

. . . . . . . .

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

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

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

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

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

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

. . . . . . . . . .

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

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

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

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

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

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

. . . . . . . . . .

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

佛言善哉善哉彌勒如來代喜善說是言

佛言善哉善哉彌勒如汝所說佛助爾喜

世尊告曰善哉善哉汝為極善乃能隨喜如來善說攝受護持如是正法

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

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

. . .

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

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

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

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

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

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

. . .

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

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

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

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

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

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

. . . . .

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

彼時佛告賢者阿難取是經法奉持誦說以布現人

是時佛告阿難受持是經廣宣流布

爾時世尊復告具壽阿難陀曰汝應受持如是法門廣為他說令其流布

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

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

. .

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

阿難言唯當受是經布現眾人要者世尊當何名斯經亦當以何奉持之

阿難言唯然我已受持要者世尊當何名斯經

阿難陀曰我已受持如是法門世尊如是所說法門其名何等我云何持

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

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

. . .

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

佛告阿難是名為維摩詰所說亦名為不可思議法門之稱當奉持之

佛言阿難是經名為維摩詰所說亦名不可思議解脫法門如是受持

世尊告曰如是名為說無垢稱不可思議自在神變解脫法門應如是持

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

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

. . .

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

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

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

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

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

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

.

nigamanaparīndanāparivarto nāma dvādaśaḥ

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

.

|| ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat |
teṣāṃ ca yo nirodha evamvādī mahāśramaṇaḥ ||
deyadharmo yaṃ pravaramahāyānayāyinaḥ bhikṣuśīladhvajasya yad atra puṇyaṃ tad bhavatv ācāryopādhyāyamātāpitṛpūrvaṅgamaṃ kṛtvā śakalasarātvarāśer anuttarajñānaphalāvāptaya iti ||
śrīmadgopāladevarājye samvat 12 bhādradine 29 likhiteyaṃ upasthāyakacāṇḍokasyeti ||

維摩詰經卷下

說無垢稱經卷第六

’phags pa dri ma med par grags pas bstan pa źes bya ba theg pa chen po’i mdo rdzogs so | || | śu lo ka stong brgyad brgya ste bam po drug go || | lo tsh’a ba ban de chos ñid tshul khrims kyis bsgyur cing źus te gtan la phab pa | |

END OF THE VIMALAKīRTINIRDEŚASŪTRA

. .

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