Bibliotheca Polyglotta

§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.

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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.

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§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.

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§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.

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§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.

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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

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§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

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§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

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§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.

. . . .

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