Bibliotheca Polyglotta

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.

.

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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