Bibliotheca Polyglotta

維摩詰所說經不思議品第六

說無垢稱經不思議品第六

6. The Inconceivable Liberation

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

賢者舍利弗心念無床座是菩薩大弟子當於何坐

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

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

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

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

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

維摩詰知其意即謂言云何賢者為法來耶求床座也

長者維摩詰知其意語舍利弗言云何仁者為法來耶求床座耶

時無垢稱知舍利子心之所念便即語言唯舍利子為法來耶求床坐耶

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

. . . . . . . . . .

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

維摩詰言文殊師利就師子座與諸菩薩上人俱坐當自立身如彼座像

爾時維摩詰語文殊師利就師子座與諸菩薩上人俱坐當自立身如彼座像

時無垢稱語妙吉祥就師子座與諸菩薩及大聲聞如所敷設俱可就座當自變身稱師子座

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

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

. .

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

其得神通菩薩即自變形為四萬二千由延坐師子座其邊菩薩大弟子皆不能昇

其得神通菩薩即自變形為四萬二千由旬坐師子座諸新發意菩薩及大弟子皆不能昇

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

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

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

. . .

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

維摩詰言唯舍利弗就師子座

爾時維摩詰語舍利弗就師子座

時無垢稱語舍利子仁者云何不昇此座

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

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

. .

āha: na śaknomi satpuruṣa niṣattum uccāni pragṛhitāni cemāni siṃhāsanāni |

舍利弗言族姓子此座為高廣吾不能昇

舍利弗言居士此座高廣吾不能昇

舍利子言此座高廣吾不能昇

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

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

.

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

維摩詰言賢者為須彌燈王如來作禮然後可坐

維摩詰言唯舍利弗為須彌燈王如來作禮乃可得坐

無垢稱言唯舍利子宜應禮敬山燈王佛請加神力方可得坐

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

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

. .

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

於是邊菩薩大弟子即為須彌燈王如來作禮便得坐師子座

於是新發意菩薩及大弟子即為須彌燈王如來作禮便得坐師子座

時大聲聞咸即禮敬山燈王佛請加神力便即能昇師子之座端嚴而坐

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

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

. .

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

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

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

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

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

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

. . . . .

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

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

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

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

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

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

. . . . . . . .

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

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

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

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

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

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

. . . . . .

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

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

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

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

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

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

. . . . . .

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

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

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

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

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

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

. . . . .

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

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

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

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

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

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

. . . . . . . . .

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

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

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

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

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

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

. . . . . . .

§16 evam aciṃtyavimokṣapratiṣṭhito bodhisatvaḥ sarvasatvāni cakravartyādirūpāṇy adhitiṣṭhet |

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

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

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

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

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

. . .

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

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

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

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

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

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

. . . . . .

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

舍利弗我今略說菩薩不可思議解脫之力若廣說者窮劫不盡

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

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

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

. . .

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

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

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

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

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

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

. . . . . . . . . .

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

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

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

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

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

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

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

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

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

譬如龍象蹴踏非驢所堪是名住不可思議解脫菩薩智慧方便之門

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

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

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

. . . .

acintyavimokṣasaṃdarśanaparivartaḥ pañcamaḥ

維摩詰經卷上維摩詰經卷下

說此法時八千菩薩得入菩薩方便善巧智力所入不可思議解脫境界說無垢稱經卷第四

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

. . . .

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