Bibliotheca Polyglotta

§11 nirātmaniḥsatvanirjīvaniṣpudgalānāṃ śūnyatānimittāpraṇihitānabhisaṃskārāṇāṃ bodhimaṇḍāhārakāṇāṃ dharmacakrapravartakānāṃ devanāgayakṣagandharvasaṃstutapraśastānāṃ saddharmavaṃśānupaccherttḥṇāṃ dharmagañjasaṃdhārakānāṃ dharmāgrapūjāvatīrṇānāṃ sarvāryajanaparigṛhītānāṃ sarvabodhisatvacaryāpraśāsakānāṃ bhūtārthadharmapratisaṃcitāvatārāṇāṃ dharmoddānānityaduḥkhānātmaśāntanirjātānāṃ duḥśīlaujoghaṭṭakānāṃ sarvaparapravādikudṛṣṭyupalambhābhiniviṣṭatrāsakarāṇāṃ sarvabuddhapraśastānāṃ saṃsāravipakṣāṇāṃ nirvāṇasukhasaṃdarśakānām | evaṃrūpāṇāṃ sūtrāntānāṃ yā deśanā saṃprakāśanā dhāraṇā pratyavekṣaṇā saddharmasaṃgrahaḥ, iyam ucyate dharmapūjeti |

非人非命非女非男如空無相無願無為道地之行法輪之際天人百千所共歎譽法藏多度含受眾人明宣諸佛菩薩道行為入有義法之正要下於無常苦空非身戒無所犯一切彼轉見為怖畏師仰諸佛睹夫生死而不與同現滅度安習如是像眾經微言分別惟觀而以受法是為法之供養

無我無人無眾生無壽命空無相無作無起能令眾生坐於道場而轉法輪諸天龍神乾闥婆等所共歎譽能令眾生入佛法藏攝諸賢聖一切智慧說眾菩薩所行之道依於諸法實相之義明宣無常苦空無我寂滅之法能救一切毀禁眾生諸魔外道及貪著者能使怖畏諸佛賢聖所共稱歎背生死苦示涅槃樂十方三世諸佛所說若聞如是等經信解受持讀誦以方便力為諸眾生分別解說顯示分明守護法故是名法之供養

辯內無我外無有情於二中間無壽命者無養育者畢竟無有補特伽羅性空無相無願無作無起相應能引妙覺能轉法輪天龍藥叉健達縛等咸共尊重稱歎供養引導眾生大法供養圓滿眾生大法祠祀一切聖賢悉皆攝受開發一切菩薩妙行真實法義之所歸依最勝無礙由斯而起詳說諸法無常有苦無我寂靜發生四種法嗢拖南遣除一切慳貪毀禁瞋恨懈怠妄念惡慧驚怖一切外道邪論惡見執著開發一切有情善法增上勢力摧伏一切惡魔軍眾諸佛聖賢共所稱歎能除一切生死大苦能示一切涅槃大樂三世十方諸佛共說於是經典若樂聽聞信解受持讀誦通利思惟觀察甚深義趣令其顯著施設安立分別開示明了現前復廣為他宣揚辯說方便善巧攝護正法如是一切名法供養

bdag med pa | sems can med pa | srog med pa | gaṅ zag med pa | stoṅ pa nyid daṅ | mtshan ma med pa daṅ | smon pa med pa daṅ | mṅon par ’du mi byed pa daṅ | ma skyes pa daṅ | ma byuṅ ba daṅ ldan pa | byaṅ chub kyi snyiṅ po sgrub pa | chos kyi ’khor lo rab tu bskor ba | 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 dbaṅ po rnams kyis rab tu bstod ciṅ bsṅags pa | dam pa’i chos kyi rigs rgyun mi gcod pa | chos kyi mdzod ’dzin pa | chos kyi mchod pa’i mchog la źugs pa | ’phags pa’i skye bo thams cad kyis yoṅs su gzuṅ ba | byaṅ chub sems dpa’i spyod pa thams cad yaṅ dag par ston pa | yaṅ dag pa’i don gyi chos so sor yaṅ dag par rig pa la ’jug pa | chos kyi mdo mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | źi ba las ṅes par byuṅ ba | ser sna can daṅ | tshul khrims ’chal ba daṅ | gnod sems can daṅ | le lo can daṅ | brjed ṅas pa daṅ | śes rab ’chal pa spa ’goṅ ba | phas kyi rgol ba daṅ | lta ba ṅan pa daṅ | dmigs pa la mṅon par źen pa thams cad spoṅ bar byed pa | saṅs rgyas thams cad kyis bstod pa | ’khor ba’i phyogs kyi gnyen po | mya ṅan las ’das pa’i bde ba yaṅ dag par ston pa de lta bu’i mdo sde rnams gaṅ yaṅ dag par ston pa daṅ | ’chaṅ ba daṅ | so sor rtog pa daṅ | dam pa’i chos kun sdud pa de ni chos kyi mchod pa źes bya’o ||

"’They contain the message of selflessness, living-beinglessness, lifelessness, personlessness, voidness, signlessness, wishlessness, nonperformance, nonproduction, and nonoccurrence. "’ They make possible the attainment of the seat of enlightenment and set in motion the wheel of the Dharma. They are approved and praised by the chiefs of the gods, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas. They preserve unbroken the heritage of the holy Dharma, contain the treasury of the Dharma, and represent the summit of the Dharma-worship. They are upheld by all holy beings and teach all the bodhisattva practices. They induce the unmistaken understanding of the Dharma in its ultimate sense. They certify that all things are impermanent, miserable, selfless, and peaceful, thus epitomizing the Dharma. They cause the abandonment of avarice, immorality, malice, laziness, forgetfulness, foolishness, and jealousy, as well as bad convictions, adherence to objects, and all opposition. They are praised by all the Buddhas. They are the medicines for the tendencies of mundane life, and they authentically manifest the great happiness of liberation. To teach correctly, to uphold, to investigate, and to understand such Scriptures, thus incorporating into one’s own life the holy Dharma - that is the "Dharma-worship."

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§12 punar aparaṃ kulaputra dharmapūjā yā dhārmeṣu dharmanidhyaptiḥ, dharmapratipattiḥ, pratītyasamutpādānulomatā, sarvāntadṛṣṭivigamaḥ, ajātānutpādakṣāntiḥ, nairātmyaniḥsatvatāvatāraḥ, hetupratyayāvirodhaḥ, avigrahaḥ, avivādaḥ, amamatvam, mamakāravigamaḥ, arthapratiśaraṇatā na vyañjanapratiśaraṇatā, jñanapratiśaraṇatā na vijñanapratiśaraṇatā, nītārthasūtrāntapratiśaraṇatā na neyārthasaṃvṛtyabhiniveśaḥ, dharmatāpratiśaraṇatā na pudgaladṛṣṭyupalambho na grāhyābhiniviṣṭatā, yathāvaddharmānugamaḥ, anālayapraveśaḥ, ālayasamudghātaḥ, avidyāvyupaśamo yāvaj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsavyupaśamaḥ | evaṃ ca dvādaśāṅgaṃ pratītyasamutpādam avekṣyate, akṣayābhinirhāreṇa cābhinirharati, satvāvekṣayā ca dṛṣṭinirapekṣaḥ | iyam api kulaputra ucyate ’nuttarā dharmapūjeti |

又族姓子法供養者為聞法生法法轉成緣起隨順離諸際見為如不生不起法忍非身非人為上因緣無違無受如無所諍以捨我作而依於義不以嚴好以隨聖典而依於慧不為文飾處處入義而依於經不習非義以所懷戢而依於法不用人所見得諸法無受入無處所滅於不明滅於行滅於識名色六入更樂痛愛受有生老死苦一切以滅如是滅如是觀十二因緣起以不可盡而受微妙人所視見而以不視是族姓子名為無上法之供養

又於諸法如說修行隨順十二因緣離諸邪見得無生忍決定無我無有眾生而於因緣果報無違無諍離諸我所依於義不依語依於智不依識依了義經不依不了義經依於法不依人隨順法相無所入無所歸無明畢竟滅故諸行亦畢竟滅乃至生畢竟滅故老死亦畢竟滅作如是觀十二因緣無有盡相不復起見是名最上法之供養

復次月蓋法供養者謂於諸法如法調伏及於諸法如法修行隨順緣起離諸邪見修習無生不起法忍悟入無我及無有情於諸因緣無違無諍不起異議離我我所無所攝受依趣於義不依於文依趣於智不依於識依趣了義所說契經終不依於不了義說世俗經典而生執著依趣法性終不依於補特伽羅見有所得如其性相悟解諸法入無藏攝滅阿賴耶息除無明乃至老死息除愁歎憂苦熱惱觀察如是十二緣起無盡引發常所引發願諸有情捨諸見趣如是名為上法供養

rigs kyi bu gźan yaṅ chos kyi mchod pa ni gaṅ chos la chos su ṅes par sems pa | chos la chos bźin nan tan byed pa | rten ciṅ ’brel par ’byuṅ bar mthun pa | mthar lta ba thams cad daṅ bral ba | skye ba med pa | ’byuṅ ba med pa la bzod pa | bdag med pa | sems can med par ’jug pa | rgyu daṅ rkyen daṅ mi ’gal ba daṅ | ’thab ba med pa | rtsod pa med pa | ṅa yi ba med pa | ṅar ’dzin pa daṅ bral ba | don la rton gyi tshig ’bru la mi rton pa | ye śes la rton gyi rnam par śes pa la mi rton pa | ṅes pa’i don gyi mdo sde la rton gyi draṅ ba’i don kun rdzob la mṅon par ma źen pa | chos nyid la rton gyi gaṅ zag tu lta ba dmigs par ’dzin pa la mṅon par ma źen pa | saṅs rgyas kyi chos nyid ji lta ba bźin du khoṅ du chud pa | kun gźi med par ’jug pa | kun gźi yaṅ dag par ’joms pa | ma rig pa rnam par źi ba nas | rga śi daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ | ’khrug pa’i bar du rnam par źi źiṅ de ltar rten ciṅ ’brel par ’byuṅ ba’i yan lag bcu gnyis la ’di lta ste | sems can la lta ba zad mi śes par mṅon par sgrub pas mṅon par sgrub ciṅ lta ba rnams la mi lta ba ’di ni | rigs kyi bu bla na med pa’i chos kyi mchod pa źes bya’o ||

"’Furthermore, noble son, the Dharma-worship consists of determining the Dharma according to the Dharma; applying the Dharma according to the Dharma; being in harmony with relativity; being free of extremist convictions; attaining the tolerance of ultimate birthlessness and nonoccurrence of all things; realizing selflessness and living-beinglessness; refraining from struggle about causes and conditions, without quarreling, or disputing; not being possessive; being free of egoism; relying on the meaning and not on the literal expression; relying on gnosis and not on consciousness; relying on the ultimate teachings definitive in meaning and not insisting on the superficial teachings interpretable in meaning; relying on reality and not insisting on opinions derived from personal authorities; realizing correctly the reality of the Buddha; realizing the ultimate absence of any fundamental consciousness; and overcoming the habit of clinging to an ultimate ground. Finally, attaining peace by stopping everything from ignorance to old age, death, sorrow, lamentation, misery, anxiety, and trouble, (and realizing that living beings know no end to their views) concerning these twelve links of dependent origination; and realizing that living beings know no end to their views (concerning these twelve links of dependent origination;) then, noble son, when you do not hold to any view at all, it is called the unexcelled Dharma-worship.’

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§13 iti hi devānām indra sa somacchatro rājakumāras tasya bhagavato bhaiṣajyarājasya tathāgatasyāntikād imāṃ dharmapūjāṃ śrutvānulomikīṃ dharmakṣāntiṃ pratilabhate sma | yathāprāvṛtaiś ca vastrābharaṇais taṃ bhagavantaṃ chādayati, evaṃ vācam abhāṣat: ahaṃ bhagavan utsahe tathāgatasya saddharmaparigrahāya saddharmapūjākaraṇatāyai saddharmaṃ parirakṣitum | tasya me bhagavāṃs tathādhiṣṭhānaṃ karotu | yathāhaṃ nihatamārapratyarthiko bhagavataḥ saddharmaṃ parigṛhnīyām |

如是天帝太子善宿從藥王佛聞法供養便得順忍即解寶衣以覆佛上而言曰余以堪任於如來滅後奉受正法作法供養擁護是道惟願如來加哀豎立令我得降魔怨取佛正法

佛告天帝王子月蓋從藥王佛聞如是法得柔順忍即解寶衣嚴身之具以供養佛白佛言世尊如來滅後我當行法供養守護正法願以威神加哀建立令我得降魔怨修菩薩行

佛告天帝王子月蓋從藥王佛聞說如是上法供養得順法忍即脫寶衣諸莊嚴具奉施供養藥王如來白言世尊我願於佛般涅槃後攝受正法作法供養護持正法唯願如來以神通力哀愍加威令得無難降伏魔怨護持正法修菩薩行

lha’i dbaṅ po de ltar rgyal bu zla gdugs de bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de las chos kyi mchod pa de lta bu thos pa daṅ rjes su mthun pa’i chos kyi bzod pa thob bo || gos daṅ rgyan ci thogs pa rnams bcom ldan ’das de la phul nas tshig ’di skad ces smras so || bcom ldan ’das de bźin gśegs pa yoṅs su mya ṅan las ’das kyaṅ dam pa’i chos yoṅs su gzuṅ ba daṅ | dam pa’i chos la mchod pa bgyi ba’i slad du bdag dam pa’i chos yoṅs su gzuṅ bar spro’o || bcom ldan ’das ji ltar bdag gis bdud daṅ phyir rgol ba rnams bcom nas bcom ldan ’das dam pa’i chos yoṅs su ’dzin par ’gyur ba de ltar de bźin gśegs pas byin gyi brlab par gsol |

"Prince of gods, when the prince Candracchattra had heard this definition of Dharma-worship from the Tathāgata Bhaiṣajyarāja, he attained the conformative tolerance of ultimate birthlessness; and, taking his robes and ornaments, he offered them to the Buddha Bhaiṣajyarāja, saying, ’When the Tathāgata will be in ultimate liberation, I wish to defend his holy Dharma, to protect it, and to worship it. May the Tathāgata grant me his supernatural blessing, that I may be able to conquer Māra and all adversaries and to incorporate in all my lives the holy Dharma of the Buddha!’

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tasya sa tathāgato ’dhyāśayaṃ viditvā vyākṛtavān paścime kāle saddharmanagarapālarakṣāyai |

彼佛知其內性即說曰末後汝當守護法城

佛知其深心所念而記之曰汝於末後守護法城

藥王如來既知月蓋增上意樂便記之曰汝於如來般涅槃後能護法城

de bźin gśegs pas de’i bsam pa mkhyen nas phyi ma’i dus phyi ma’i tshe na dam pa’i chos kyi groṅ khyer skyoṅ źiṅ sruṅ ba daṅ | yoṅs su ’dzin par ’gyur bar luṅ bstan to ||

"The Tathāgata Bhaiṣajyarāja, knowing the high resolve of Candracchattra, prophesied to him that he would be, at a later time, in the future, the protector, guardian, and defender of the city of the holy Dharma.

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§14 sa khalu punar devānām indra somacchatro rājakumāras tasya tathāgatasya tiṣṭhata eva śraddhayāgārād anagārikāṃ pravrajitaḥ sann ārabdhavīryo viharati sma kuśaleṣu dharmeṣu | tenārabdhavīryeṇa kuśaladharmapratiṣṭhitena na cirāt pañcābhijñā utpāditāḥ | gatiṃgataś ca dhāraṇīnām abhūd anācchedyapratibhānaḥ | sa tasya bhagavataḥ parinirvṛtasyābhijñādhāraṇībalena paripūrṇān daśāntarakalpāṃs tasya bhagavato bhaiṣajyarājasya tathāgatasya pravṛttaṃ dharmacakram anuvartayati sma | tena khalu punar devānām indra somacchatreṇa bhikṣuṇā saddharmaparigrahābhiyuktena daśakoṭīśatāni satvānām avaivartikāni kṛtāny abhūvann anuttarāyāṃ samyakṣaṃbodhau, caturdaśa ca prāṇiniyutāni śrāvakapratyekabuddhayānikāni, apramāṇāś ca satvāḥ svargopagāḥ kṛtāḥ |

於是善宿從見世尊以家之信捨家受道勤修德本精進不久即立善法起五神通得入諸道之持不斷辯才遂於世尊般泥曰後以智慧力至滿十劫藥王如來所轉法施隨而分布於時善宿比丘化十億人使立大道十四垓人解弟子乘餘無量人得生天上

天帝時王子月蓋見法清淨聞佛授記以信出家修集善法精進不久得五神通逮菩薩道得陀羅尼無斷辯才於佛滅後以其所得神通總持辯才之力滿十小劫藥王如來所轉法輪隨而分布月蓋比丘以守護法勤行精進即於此身化百萬億人於阿耨多羅三藐三菩提立不退轉十四那由他人深發聲聞辟支佛心無量眾生得生天上

時彼王子得聞授記歡喜踊躍即於藥王如來住世聖法教中以清淨信棄捨家法趣於非家既出家已勇猛精進修諸善法勤修善故出家未久獲五神通至極究竟得陀羅尼無斷妙辯藥王如來般涅槃後以其所得神通智力經十中劫隨轉如來所轉法輪月蓋苾芻滿十中劫隨轉法輪護持正法勇猛精進安立百千俱胝有情令於無上正等菩提得不退轉教化十四那庾多生令於聲聞獨一覺乘心善調順方便引導無量有情令生天上

lha’i dbaṅ po de nas rgyal bu zla gdugs de de bźin gśegs pa de bźugs bźin du dad pas khyim nas khyim med par rab tu byuṅ ste | de brtson ’grus brtsams śiṅ dge ba’i chos la rab tu gnas nas riṅ po ma lon par mṅon par śes pa lṅa ba skyed de | gzuṅs rnams rtogs khoṅ du chud par gyur to || de spobs pa rgyun mi chad pa thob pas bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de yoṅs su mya ṅan las ’das kyaṅ mṅon par śes pa daṅ | gzuṅs kyi stobs kyis bcom ldan ’das de bźin gśegs pa sman gyi rgyal po des chos kyi ’khor lo rab tu bskor ba bźin du bar gyi bskal pa bcu’i bar du rjes su bskor to || lha’i dbaṅ po de ltar dge sloṅ zla gdugs dam pa’i chos yoṅs su gzuṅ ba la mṅon par brtson pas sems can bye ba brgya phrag bcu ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par byas par gyur to | | srog chags khrag khrig bźi bcu ni nyan thos daṅ | raṅ saṅs rgyas kyi theg pa la btul lo | | sems can tshad med pa rnams ni mtho ris su skye bar byas so | |

Then, prince of gods, the prince Candracchattra, out of his great faith in the Tathāgata, left the household life in order to enter the homeless life of a monk Having made great effort and being well established in virtue, he soon produced the five superknowledges, understood the incantations, and obtained the invincible eloquence. When the Tathāgata Bhaiṣajyarāja attained ultimate liberation, Candracchattra, on the strength of his superknowledges and by the power of his incantations, made the wheel of the Dharma turn just as the Tathāgata Bhaiṣajyarāja had done and continued to do so for ten short aeons. "Prince of gods, while the monk Candracchattra was exerting himself thus to protect the holy Dharma, thousands of millions of living beings reached the stage of irreversibility on the path to unexcelled, perfect enlightenment, fourteen billion living beings were disciplined in the vehicles of the disciples and solitary sages, and innumerable living beings took rebirth in the human and heavenly realms.

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§15 syāt khalu punas te devānām indra anyaḥ sa tena kālena tena samayena ratnacchatro nāma rājābhūc cakravartī, na khalu punas te devānām indra evaṃ draṣṭavyam | tat kasmād dhetoḥ | ratnārciḥ sa tathāgatas tena kālena tena samayena ratnacchatro nāma rājābhūc cakravartī | yat punas tad rājño ratnacchatrasya putrasahasram abhūt | ime te bhādrakalpikā bodhisatvā abhūvan | yad iha bhadrakalpe paripūrṇaṃ buddhasahasram utpatsyate yataś catvāra utpannāḥ śeṣā utpatsyante, krakucchandapramukhā yāvad rocaparyavasānāḥ, roco nāma tathāgataḥ paścimako bhaviṣyati |

如是天帝在昔異時王寶蓋者於今得佛名寶成如來其太子善宿者則吾是也其餘諸子於是賢劫皆得如來至真等正覺此賢劫中千佛興者是也從鳩留先為始作佛至樓由如來為最後得

天帝時王寶蓋豈異人乎今現得佛號寶炎如來其王千子即賢劫中千佛是也從迦羅鳩孫駄為始得佛最後如來號曰樓至

佛告天帝彼時寶蓋轉輪王者豈異人乎勿生疑惑莫作異觀所以者何應知即是寶焰如來其王千子即賢劫中有千菩薩次第成佛四已出世餘在當來最初成佛名迦洛迦孫[馬*犬]如來最後成佛名曰盧至

lha’i dbaṅ po de’i tshe de’i dus na rin chen gdugs źes bya ba’i ’khor los bsgyur ba’i rgyal por gyur pa de gźan yin pa snyam du ’dzin na lha’i dbaṅ po khyod kyis de ltar mi blta’o || de ci’i phyir źe na | rin chen ’od ’phro de bźin gśegs pa de’i tshe de’i dus na rin chen gdugs źes bya ba’i ’khor los bsgyur ba’i rgyal por gyur to || rgyal po rin chen gdugs de’i bu stoṅ yod pa de dag ni da ltar gyi bskal pa bzaṅ po’i byaṅ chub sems dpa’ ’di dag yin te | gaṅ bskal pa bzaṅ po ’di la saṅs rgyas stoṅ tshaṅ bar ’byuṅ ba’o || de las bźi ni saṅs rgyas log pa dad sel la sogs pa sṅon du byuṅ ste | lhag ma rnams kyaṅ ’byuṅ bar ’gyur ro || ’khor ba ’jig la sogs pa snaṅ mdzad la thug pa’i bar du ste | tha mar ni de bźin gśegs pa snaṅ mdzad ces bya ba ’byuṅ ṅo ||

"Perhaps, prince of gods, you are wondering or experiencing some doubt about whether or not, at that former time, the King Ratnacchattra was not some other than the actual Tathāgata Ratnarcis. You must not imagine that, for the present Tathāgata Ratnarcis was at that time, in that epoch, the universal monarch Ratnacchattra. As for the thousand sons of the King Ratnacchattra, they are now the thousand bodhisattvas of the present blessed aeon, during the course of which one thousand Buddhas will appear in the world. Among them, Krakucchanda and others are already born, and those remaining will still be born, from Kakutsunda up to the Tathāgata Roca, who will be the last to be born.

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syāt khalu punas te devānām indra evam anyaḥ sa tena kālena tena samayena somacchatro nāma rājakumāro ’bhūd yena tasya bhagavato bhaiṣajyarājasya tathāgatasya saddharmaḥ parigṛhīta iti | na khalu punas ta evaṃ draṣṭavyam | tat kasmād dhetoḥ | ahaṃ sa tena kālena tena samayena somacchatro nāma rājakumāro ’bhūvam | tad anenāpi te deavendra paryāyeṇaivaṃ veditavyam | yāvatyas tathāgatānāṃ pūjāḥ, dharmapūjā tāsām agryākhyāyate, jyeṣṭhā śreṣṭhā varā pravarā praṇītottarā niruttarākhyāyata iti | tasmād iha devānām indra dharmapūjayā māṃ pūjayata, mā āmiṣapūjayā | dharmasatkāreṇa māṃ satkuruta, mā āmiṣasatkāreṇa |

如是天帝當知此要昔者我身於諸如來行法供養得為上化為長化為願化為無上無比之化是故天帝當以知此法之供養供養於佛維摩詰經囑累彌勒品第十四

月蓋比丘即我身是如是天帝當知此要以法供養於諸供養為上為最第一無比是故天帝當以法之供養供養於佛維摩詰所說經囑累品第十四

彼時護法月蓋王子豈異人乎即我身是天帝當知我說一切於諸佛所設供養中其法供養最尊最勝最上最妙最為無上是故天帝欲於佛所設供養者當法供養無以財物說無垢稱經囑累品第十四

lha’i dbaṅ po de’i tshe de’i dus na bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de’i dam pa’i chos yoṅs su bzuṅ ba rgyal bu zla gdugs źes bya ba de gźan yin pa snyam du ’dzin na khyod kyis de ltar mi blta’o || de ci’i phyir źe na | lha’i dbaṅ po ṅa de’i tshe de’i dus na rgyal bu zla gdugs źes bya bar gyur te | lha’i dbaṅ po rnam graṅs ’dis kyaṅ ’di ltar rig par bya ste | lha’i dbaṅ po ji tsam na de bźin gśegs pa rnams la mchod pa’i naṅ na chos kyi mchod pa ni mchog ces bya’o | | mchog daṅ | dam pa daṅ | mchog rab daṅ | gya nom pa daṅ | bla ma daṅ | bla na med pa źes bya’o || lha’i dbaṅ po de lta bas na ṅa la zaṅ ziṅ gis ma mchod par chos kyi mchod pas mchod cig | ṅa la zaṅ ziṅ gis bsti staṅ ma byed chos kyi bsti staṅ gis ri mor gyis śig |

"Perhaps, prince of gods, you are asking yourself if, in that life, in that time, the Prince Candracchattra who upheld the Holy Dharma of Lord Tathāgata Bhaiṣajyarāja was not someone other than myself. But you must not imagine that, for I was, in that life, in that time, the Prince Candracchattra. Thus it is necessary to know, prince of gods, that among all the worships rendered to the Tathāgata, the Dharma-worship is the very best. Yes, it is good, eminent, excellent, perfect, supreme, and unexcelled. And therefore, prince of gods, do not worship me with material objects but worship me with the Dharma-worship! Do not honor me with material objects but honor me by honor to the Dharma!"

. . . . . . . . .

§16 tatra bhagavān maitreyaṃ bodhisatvam āmantrayate sma: imāṃ te ’haṃ maitreya asaṃkhyeyakalpakoṭīsamudānītām anuttarāṃ samyakṣaṃbodhim anuparīndāmi, yathema evaṃrūpā dharmaparyāyā yuṣmadadhiṣṭhānena parigraheṇa tathāgatasya parinirvṛtasya paścime kāle paścime samaye jambūdvīpe vaistārikā bhaveyuḥ, nāntardhīyeran | tat kasmād dhetoḥ | bhaviṣyanti maitreya anāgate ’dhvani kulaputrāḥ kuladuhitaraś ca devanāgayakṣagandharvāś cāvaropitakuśalā anuttarāṃ samyakṣaṃbodhiṃ saṃprasthitāḥ | te ’śravaṇād asya dharmaparyāyasya mā parihāsyanta iti | imān evaṃrūpān sūtrāntāñ śrutvātīva prema ca prasādaṃ ca pratilapsyante, mūrdhnā ca pratigrahīṣyanti | teṣāṃ tvaṃ maitreya tathārūpāṇāṃ kulaputrāṇāṃ kuladuhitḥṇāṃ cānurakṣāyā imān evaṃrūpān sūtrāntāṃs tasmin kāle vaistārikān kuryāḥ |

彼時佛語彌勒菩薩言彌勒是名為無數億劫習佛道品汝隨分布受是像經佛所建立如來滅後廣博此道所以者何後世得者族姓子族姓女天龍神揵沓和當下德本其於前勝已作無上正真道行而未得聞受此法者聞是輩經必甚愛樂當頂受此佛之要道又汝彌勒當利是輩諸族姓子於是當為布現是經文

於是佛告彌勒菩薩言彌勒我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法付囑於汝如是輩經於佛滅後末世之中汝等當以神力廣宣流布於閻浮提無令斷絕所以者何未來世中當有善男子善女人及天龍鬼神乾闥婆羅剎等發阿耨多羅三藐三菩提心樂于大法若使不聞如是等經則失善利如此輩人聞是等經必多信樂發希有心當以頂受隨諸眾生所應得利而為廣說

爾時佛告慈氏菩薩吾今以是無量無數百千俱胝那庾多劫所集無上正等菩提所流大法付囑於汝如是經典佛威神力之所住持佛威神力之所加護汝於如來般涅槃後五濁惡世亦以神力住持攝受於贍部洲廣令流布無使隱滅所以者何於未來世有善男子或善女人天龍藥叉健達縛等已種無量殊勝善根已於無上正等菩提心生趣向勝解廣大若不得聞如是經典即當退失無量勝利若彼得聞如是經典必當信樂發希有心歡喜頂受我今以彼諸善男子善女人等付囑於汝汝當護念令無障難於是經典聽聞修學亦令如是所說法門廣宣流布

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po byams pa la bka’ stsal pa | byams pa ṅas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub bskal pa bye ba graṅs med par yaṅ dag par bsgrubs pa ’di khyod la gtad do || ci nas phyi ma’i dus phyi ma’i tshe chos kyi rnam graṅs ’di lta bu khyod kyi byin gyi rlabs kyis yoṅs su bzuṅ bas ’dzam bu’i gliṅ du rgyas par ’gyur źiṅ ma nub par gyis śig | de ci’i phyir źe na | byams pa ma ’oṅs pa’i dus na rigs kyi bu pho’am | rigs kyi bu mo daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin dge ba’i rtsa ba bskyed pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la yaṅ dag par źugs pa de dag chos kyi rnam graṅs ’di ma thos pas nyams par gyur ta re | ’di lta bu’i mdo sde thos nas śin tu dga’ źiṅ dad pa rnyed par ’gyur ba daṅ | sbyi bos len par ’gyur ba’i rigs kyi bu daṅ | rigs kyi bu mo de dag bsruṅ ba’i phyir | byams pa khyod kyis de’i dus na mdo sde ’di lta bu ’di rgyas par gyis śig |

Then the Lord Śākyamuni said to the bodhisattva Maitreya, the great spiritual hero, "I transmit to you, Maitreya, this unexcelled, perfect enlightenment which I attained only after innumerable millions of billions of aeons, in order that, at a later time, during a later life, a similar teaching of the Dharma, protected by your supernatural power, will spread in the world and will not disappear. Why? Maitreya, in the future there will be noble sons and daughters, devas, nagas, yakṣas, gandharvas, and asuras, who, having planted the roots of virtue, will produce the spirit of unexcelled, perfect enlightenment. If they do not hear this teaching of the Dharma, they will certainly lose boundless advantages and even perish. But if they hear such a teaching, they will rejoice, will believe, and will accept it upon the crowns of their heads. Hence, in order to protect those future noble sons and daughters, you must spread a teaching such as this!

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§17 dve ime maitreya bodhisatvānāṃ mudre | katame dve | vicitrapadavyañjanaprasādamudrā ca gambhīradharmanayānuttrāsayathābhūtāvatārapraveśamudrā ca | ime maitreya bodhisatvānāṃ dve mudre | tatra maitreya ye bodhisatvā vicitrapadavyañjanaprasādagurukāḥ, ta ādikarmikā bodhisatvā veditavyāḥ | ye punar imaṃ maitreya gambhīraṃ sūtrāntam arūpalepaṃ yamakavyatyastanihārapadapuṭaprabhedaṃ pravartayiṣyanti śrosyanty adhimokṣyante vedayiṣyanti, ime bodhisatvāś ciracaritabrahmacaryā veditavyāḥ |

菩薩有二印何謂二有喜雜句嚴飾之印有入深法妙化之印彼若好喜雜句飾者當知是為阿夷恬菩薩輩也若得是深經書受廣行不以數數有畏聞之能傳當知是菩薩為久修梵行

彌勒當知菩薩有二相何謂為二一者好於雜句文飾之事二者不畏深義如實能入若好雜句文飾事者當知是為新學菩薩若於如是無染無著甚深經典無有恐畏能入其中聞已心淨受持讀誦如說修行當知是為久修道行

慈氏當知略有二種菩薩相印何等為二一者信樂種種綺飾文詞相印二者不懼甚深法門如其性相悟入相印若諸菩薩尊重信樂綺飾文詞當知是為初學菩薩若諸菩薩於是甚深無染無著不可思議自在神變解脫法門微妙經典無有恐畏聞已信解受持讀誦令其通利廣為他說如實悟入精進修行得出世間清淨信樂當知是為久學菩薩

byams pa byaṅ chub sems dpa’ rnams kyi phyag rgya ni ’di gnyis te | gnyis gaṅ źe na | tshig daṅ | tshig ’bru sna tshogs la dad pa’i phyag rgya daṅ | chos kyi tshul zab mos mi skrag ciṅ | yaṅ dag pa nyid ji lta ba bźin du ’jug pa’i phyag rgya ste | byams pa de gnyis ni byaṅ chub sems dpa’ rnams kyi phyag rgya’o || byams pa de la byaṅ chub sems dpa’ gaṅ dag tshig daṅ | tshig ’bru sna tshogs la dad ciṅ lhur len pa de dag ni las daṅ po pa yin te | tshaṅs par spyad nas riṅ po ma lon par rig par bya’o || byams pa gaṅ dag mdo sde zab mo ma gos pa phrugs pa daṅ | snrel źi’i rgyud kyi tshig daṅ | rim pa rab tu dbye ba ’di ’don pa daṅ | nyan pa daṅ | mos pa daṅ | ston par ’gyur ba’i byaṅ chub sems dpa’ dag ni riṅ du tshaṅs par spyod par rig par bya’o ||

"Maitreya, there are two gestures of the bodhisattvas. What are they? The first gesture is to believe in all sorts of phrases and words, and the second gesture is to penetrate exactly the profound principle of the Dharma without being afraid. Such are the two gestures of the bodhisattvas. Maitreya, it must be known that the bodhisattvas who believe in all sorts of words and phrases, and apply themselves accordingly, are beginners and not experienced in religious practice. But the bodhisattvas who read, hear, believe, and teach this profound teaching with its impeccable expressions reconciling dichotomies and its analyses of stages of development these are veterans in the religious practice.

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§18 tatra maitreya dvābhyāṃ kāraṇābhyām ādikarmikā bodhisatvā ātmānaṃ kṣiṇvanti | na ca gambhīreṣu dharmeṣu nidhyaptiṃ gacchanti | katamābhyāṃ dvābhyām | aśrutapūrvāṃś ca gambhīrān sūtrāntāñ śrutvottrasyanti | saṃśayaprāptāś ca bhavanti, nānumodante | uttari ca pratikṣipante: ya ete ’smābhiḥ pūrvaṃ na śrutapūrvāḥ kuta ime ’dhunāgatāḥ | ye ca te kulaputrā gambhīradharmasūtrāntadhārakā gambhīradharmabhājanā gambhīradharmadeśayitāraḥ, tān na sevante na bhajante na paryupāsante, agauravāś ca teṣu bhavanti, antarāntarā ca teṣām avarṇam api niścārayanti | ābhyāṃ maitreya dvābhyāṃ kāraṇābhyām ādikarmikā bodhisatvā ātmānaṃ kṣiṇvanti | na ca gambhīreṣu dharmeṣu nidhyaptiṃ gacchanti |

復有四事阿夷恬用空耗何謂四所未聞經聞之驚疑不作勸助專增為亂吾未曾聞此從何來若族姓子甚解深法樂說微妙不從受習雖近不敬專於中作毀行是為四阿夷恬為空耗不得至深法忍

彌勒復有二法名新學者不能決定於甚深法何等為二一者所未聞深經聞之驚怖生疑不能隨順毀謗不信而作是言我初不聞從何所來二者若有護持解說如是深經者不肯親近供養恭敬或時於中說其過惡有此二法當知是為新學菩薩為自毀傷不能於深法中調伏其心

慈氏當知略由四緣初學菩薩為自毀傷不能獲得甚深法忍何等為四一者初聞昔所未聞甚深經典驚怖疑惑不生隨喜二者聞已誹謗輕毀言是經典我昔未聞從何而至三者見有受持演說此深法門善男子等不樂親近恭敬禮拜四者後時輕慢憎嫉毀辱誹謗由是四緣初學菩薩為自毀傷不能獲得甚深法忍

byams pa de la las daṅ po pa’i byaṅ chub sems dpa’ ni rgyu gnyis kyis bdag la rma ’byin te | chos zab mo la ṅes par sems par mi ’gyur ro || gnyis gaṅ źe na | sṅon ma thos pa’i mdo sde zab mo thos na skrag ciṅ the tshom du gyur nas rjes su yi raṅs par mi byed ciṅ | ’di lta bur bdag cag gis sṅon ma thos na de gaṅ nas ’oṅs źes spoṅ bar byed do || rigs kyi bu gaṅ dag mdo sde zab mo ’dzin pa daṅ | chos zab mo’i snod du gyur pa daṅ | chos zab mo ston pa de dag la mi sten | mi ’grogs | bsnyen bkur mi byed ciṅ | de dag la bsti staṅ mi byed par gyur te | bar bar du de dag la mi snyan par yaṅ brjod do || rgyu de gnyis kyis las daṅ po pa’i byaṅ chub sems dpa’ bdag nyid la rma ’byin te chos zab mo la ṅes par mi rtog pa’o | |

"Maitreya, there are two reasons the beginner bodhisattvas hurt themselves and do not concentrate on the profound Dharma. What are they? Hearing this profound teaching never before heard, they are terrified and doubtful, do not rejoice, and reject it, thinking, ’Whence comes this teaching never before heard?’ They then behold other noble sons accepting, becoming vessels for, and teaching this profound teaching, and they do not attend upon them, do not befriend them, do not respect them, and do not honor them, and eventually they go so far as to criticize them. These are the two reasons the beginner bodhisattvas hurt themselves and do not penetrate the profound Dharma.

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§19 dvābhyāṃ maitreya kāraṇābhyāṃ gambhīrādhimuktiko bodhisatva ātmānaṃ kṣiṇoti | na cānutpattikeṣu dharmeṣu kṣāntiṃ pratilabhate | katamābhyāṃ dvābhyām | tāṃś cādikarmikān aciracaritān bodhisatvān avamanyate paribhavati na grāhayati na vivecayati nānuśāsti | tayaiva ca gambhīrādhimuktyā śikṣāyām agauravo bhavati | lokāmiṣadānena ca satvān anugṛhṇāti, na dharmadānena | ābhyāṃ maitreya dvābhyāṃ kāraṇābhyāṃ gambhīrādhimuktiko bodhisatva ātmānaṃ kṣiṇoti | na ca kṣipram anutpattikeṣu dharmeṣu kṣāntiṃ pratilabhate |

又彌勒有二行菩薩雖解深法猶以空耗何謂二習在邊方不恒其行檀智蔑人不受不誦亦不追求自有甚解學深法者則以輕慢貪濁懷嫉不能納人亦不法施是為二雖解深法猶以空耗不能疾近不起法忍

彌勒復有二法菩薩雖信解深法猶自毀傷而不能得無生法忍何等為二一者輕慢新學菩薩而不教誨二者雖解深法而取相分別是為二法

慈氏當知略由四緣信解甚深法門菩薩為自毀傷不能速證無生法忍何等為四一者輕蔑發趣大乘未久修行初學菩薩二者不樂攝受誨示教授教誡三者甚深廣大學處不深敬重四者樂以世間財施攝諸有情不樂出世清淨法施由是四緣信解甚深法門菩薩為自毀傷不能速證無生法忍

rgyu gnyis kyis zab mo la mi mos pa’i byaṅ chub sems dpa’ bdag nyid la rma ’byin te | ma skyes pa’i chos la yaṅ bzod pa thob par mi ’gyur ro || gnyis gaṅ źe na | las daṅ po pa spyad nas riṅ po ma lon pa’i byaṅ chub sems dpa’ rnams la brnyas śiṅ khyad du gsod pa de ’dzin du mi ’jug | mi ’byed | mi ston pa daṅ | gaṅ zab mo la śin tu ma dad pas bslab pa la ri mo mi byed ciṅ ’jig rten gyi zaṅ ziṅ sbyin pas ni sems can la phan ’dogs śiṅ chos kyi sbyin pas ma yin te | byams pa zab mo la mos pa’i byaṅ chub sems dpa’ rgyu ’di gnyis kyis bdag nyid la rma ’byin te | mi skye ba’i chos la bzod pa yaṅ myur du thob par mi ’gyur ro ||

"There are two reasons the bodhisattvas who do aspire to the profound Dharma hurt themselves and do not attain the tolerance of the ultimate birthlessness of things. What are these two? These bodhisattvas despise and reproach the beginner bodhisattvas, who have not been practicing for a long time, and they do not initiate them or instruct them in the profound teaching. Having no great respect for this profound teaching, they are not careful about its rules. They help living beings by means of material gifts and do not help them by means of the gift of the Dharma. Such, Maitreya, are the two reasons the bodhisattvas who aspire to the profound Dharma hurt themselves and will not quickly attain the tolerance of the ultimate birthlessness of all things."

. . . . . . . . . .

§20 evam ukte maitreyo bodhisatvo bhagavantam etad avocat: āścaryaṃ bhagavan yāvat subhāṣitaṃ bhagavataḥ | vayaṃ bhagavan etāṃś ca doṣān vivarjayiṣyāmaḥ | imāṃ ca tathāgatasyāsaṃkhyeyakalpakoṭīniyutaśatasahasrasamudānītām anuttarāṃ samyakṣaṃbodhiṃ parirakṣiṣyāmo dhārayiṣyāmaḥ | teṣāṃ cānāgatānāṃ kulaputrāṇāṃ kuladuhitṛṇāṃ bhājanībhūtānām imān evaṃrūpān sūtrāntān hastagatān kariṣyāmaḥ | smṛtiṃ caiṣām upasaṃhariṣyāmo yayā smṛtyemān evaṃrūpān sūtrāntān rocayiṣyanty udgrahīṣyanti paryavāpsyanti dhārayiṣyanti pravartayiṣyanti likhiṣyanti pareṣāṃ ca vistareṇa deśayiṣyanti | teṣāṃ ca vayaṃ bhagavan upastambhaṃ kariṣyāmaḥ | ye ca khalu punar bhagavan tasmin kāla imān evaṃrupān sūtrāntān rocayiṣyanti pravartayiṣyanti | veditavyam etad bhagavan maitreyasya bodhisatvasyādhiṣṭhānam iti |

於是彌勒菩薩白佛言未曾有唯然世尊至於如來之善言吾當遠離如此之惡以護如來無數億劫道品之習若賢者子心入是輩經者當令手得恣所念取若念受持如是輩經傳示同學廣說分明其時世尊得如是經樂喜相傳者當知此輩菩薩為彌勒所建立也

彌勒菩薩聞說是已白佛言世尊未曾有也如佛所說我當遠離如斯之惡奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法若未來世善男子善女人求大乘者當令手得如是等經與其念力使受持讀誦為他廣說世尊若後末世有能受持讀誦為他說者當知皆是彌勒神力之所建立

慈氏菩薩聞佛語已歡喜踊躍而白佛言世尊所說甚為希有如來所言甚為微妙如佛所示菩薩過失我當悉皆究竟遠離如來所有無量無數百千俱胝那庾多劫所集無上正等菩提所流大法我當護持令不隱滅若未來世諸善男子或善女人求學大乘是真法器我當令其手得如是甚深經典與其念力令於此經受持讀誦究竟通利書寫供養無倒修行廣為他說世尊後世於是經典若有聽聞信解受持讀誦通利無倒修行廣為他說當知皆是我威神力住持加護

de skad ces bka’ stsal pa daṅ | bcom ldan ’das la byaṅ chub sems dpa’ byams pas ’di skad ces gsol to || bcom ldan ’das kyis ji skad du legs par gsuṅs pa ni bcom ldan ’das ṅo mtshar to || bcom ldan ’das legs so || bcom ldan ’das bdag gis da slan chad noṅs pa ’di dag spaṅ bar bgyi’o || de bźin gśegs pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub bskal ba bye ba khrag khrig brgya stoṅ graṅs ma mchis pa nas yaṅ dag par bsgrubs pa ’di bsruṅ bar bgyi’o || gzuṅ bar bgyi’o || ma ’oṅs pa’i rigs kyi bu pho daṅ | rigs kyi bu mo snod du gyur pa de dag la mdo sde ’di lta bu lag tu son par bgyi’o || dran pa gaṅ gis ’di ’dra ba’i mdo sde ’di lta bu la mos pa daṅ | ’dzin pa daṅ | ’chaṅ ba daṅ | kun chub bar bgyid pa daṅ | ’dzud pa daṅ | yi ger ’dri ba daṅ | gźan dag la yaṅ rgya cher ’chad par ’gyur ba’i dran pa nye bar bsgrub par bgyi’o || bcom ldan ’das bdag gis de dag brtan par bgyi’o || bcom ldan ’das de’i dus na ’di lta bu’i mdo sde ’di la mos pa daṅ | rab tu ’jug par ’gyur ba de ni | bcom ldan ’das byaṅ chub sems dpa’ byams pa’i byin gyis rlabs lags par rig bar bgyi’o ||

Thus having been taught, the bodhisattva Maitreya said to the Buddha, "Lord, the beautiful teachings of the Tathāgata are wonderful and truly excellent. Lord, from this time forth, I will avoid all such errors and will defend and uphold this attainment of unexcelled, perfect enlightenment by the Tathāgata during innumerable hundreds of thousands of millions of billions of aeons! In the future, I will place in the hands of noble sons and noble daughters who are worthy vessels of the holy Dharma this profound teaching. I will instill in them the power of memory with which they may, having believed in this teaching, retain it, recite, it, penetrate its depths, teach it, propagate it, write it down, and proclaim it extensively to others. "Thus I will instruct them, Lord, and thus it may be known that in that future time those who believe in this teaching and who enter deeply into it will be sustained by the supernatural blessing of the bodhisattva Maitreya."

. . . . . . . . . .

atha bhagavān maitreyasya bodhisatvasya sādhukāram adāt: sādhu sādhu maitreya, subhāṣitā ta iyaṃ vāk | anumodate tathāgato ’nujānāti ca subhāsitam |

佛言善哉善哉彌勒如來代喜善說是言

佛言善哉善哉彌勒如汝所說佛助爾喜

世尊告曰善哉善哉汝為極善乃能隨喜如來善說攝受護持如是正法

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ byams pa la legs so źes bya ba byin nas legs so legs so || byams pa khyod kyi tshig de ni legs par smras te | de bźin gśegs pa yaṅ khyod kyis legs par smras pa de la rjes su yi raṅ ba gnaṅ bar mdzad do ||

Thereupon the Buddha gave his approval to the bodhisattva Maitreya: "Excellent! Excellent! Your word is well given! The Tathāgata rejoices and commends your good promise."

. . .

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