Bibliotheca Polyglotta

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.

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§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.

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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

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§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.

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§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.

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§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.

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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

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§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.

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§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. "’

.

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.

.

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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