Bibliotheca Polyglotta

§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.

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§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. "’

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§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;

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§74 sarvajñajñānānubodhanasarvakuśaladharmābhinirhṛtaḥ sarvabodhipakṣyadharmasamudgamaḥ

一切智覺一切善法具足不斷以道品正法懷來一切

以得一切智慧一切善法起於一切助佛道法

以隨覺悟一切智智一切善法資糧行相引發證行一切所修菩提分法

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

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

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

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

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

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

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

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

. . .

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

我時甚自雅奇得與正士高行者會便解頸百千珠瓔以上之不肯取我言取是而有所悅自可

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

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

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

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

. . . .

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

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

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

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

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

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

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§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.’ "

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

國中貧人見此變化聞彼佛語皆發無上正真道意故我不任詣彼問疾

城中一最下乞人見是神力聞其所說皆發阿耨多羅三藐三菩提心故我不任詣彼問疾

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

de nas groṅ khyer gyi dbul po des cho ’phrul de mthoṅ | chos bstan pa de yaṅ thos nas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

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

. . . . . .

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

如是一切菩薩各稱其所說不任詣彼

如是諸菩薩各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾

是諸菩薩各各向佛說其本緣讚述大士無垢稱言皆曰不任詣彼問疾

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

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

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śrāvakabodhisatvavisarjanapraśno nāma tṛtīyaḥ parivartaḥ ||

維摩詰經卷上

說無垢稱經卷第二

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

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維摩詰所說經諸法言品第五

文殊師利問疾品第五

問疾品第五

5. The Consolation of the Invalid

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