Inconceivable Skill in Liberative Art
不可思議的方便善巧
2.1At that time, there lived in the great city of Vaiśālī a certain Licchavi, Vimalakīrti by name. Having served the ancient buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of retention and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative art, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahāyāna, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the buddhas and was respected by Śakra, Brahmā, and all the Lokapālas. In order to develop living beings with his skill in liberative art, he lived in the great city of Vaiśālī.
2.1那時，在大城毘舍離住著一位離車人，名叫維摩詰。他曾經侍奉過古代的諸佛，通過尊敬他們、供養他們而生出了善根。他獲得了忍辱波羅蜜，也具備了說法的能力。他掌握了大神通。他獲得了持明力和無畏。他戰勝了所有的魔鬼和對手。他洞悉了法的深奧之道。他通過般若波羅蜜而得到了解脫。他將自己的證悟與方便善巧融為一體，擅長知曉眾生的思想和行為。了知他們根機的強弱，具有無比的說法才能，他能夠恰當地對每一個人宣說法。他精進地修習大乘，理解它並以高超的智慧完成了自己的任務。他以佛陀的風範而活，他高超的智慧就像大海一樣廣闊。他受到所有諸佛的讚揚、尊敬和推許，也受到帝釋天、梵天和所有護世天王的敬重。為了用方便善巧來開化眾生，他住在大城毘舍離。
2.2His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. [F.182.a] He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.
2.2他的財富取之不盡，用來救濟貧困和無依無靠的人。他持守清淨的持戒波羅蜜，是為了保護那些不守戒律的人。他修習忍辱波羅蜜和自我控制，是為了調和那些憤怒、殘忍、暴力和粗暴的眾生。他發出光芒般的精進，是為了激勵懶惰的人。他修持禪定、正念和冥想，是為了幫助心智困擾的人。他證得決定性的般若波羅蜜，是為了救助愚昧的人。
2.3He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable outsider teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.
2.3他穿著在家人的白色衣服，卻生活得像出家修行者一樣清淨無瑕。他住在家中，卻超越了欲界、色界和無色界。他有兒子、妻子和女侍者，卻始終保持貞潔。他看似被僕人簇擁著，卻生活在孤寂之中。他看似被珠寶裝飾著，卻時刻具備相好莊嚴。他看似在飲食，卻常以禪定的滋味為養分。他出現在運動場和賭場，但目的始終是要度化執著於遊戲和賭博的人。他拜訪外道的名師，卻始終對佛陀保持堅定不移的忠誠。他通曉世間和出世間的學問以及密法，卻常樂於法的喜樂。他混跡於各種人群中，卻被尊為眾人之首。
2.4In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To educate living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Individual Vehicle and to engage them in the Mahāyāna, he appeared among listeners and teachers of the Dharma. [F.182.b] To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the drinking-houses.
2.4為了與人和諧相處，他與長者、中年人和年輕人相交往，但總是以符合法的方式說話。他從事各種各樣的生意，卻對利潤和財產毫無興趣。為了教育眾生，他會出現在十字路口和街角，為了保護他們，他參與政府事務。為了使人們放棄獨覺乘，引導他們進入大乘，他出現在聽聞法和教導法的人群中。為了開發兒童，他到訪所有的學校。為了示現欲望的弊害，他甚至進入妓院。為了使沉溺於酒的人建立正念，他進入所有的酒館。
2.5He was honored as the merchant among merchants because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the brahmin among brahmins because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a chamberlain in the royal harem because he brought the young ladies to spiritual maturity.
2.5他因為示現了法的優先性而被商人尊敬為商人之中的第一人。他因為放棄了所有權的侵略性而被地主尊敬為地主之中的第一人。他因為培養了忍辱波羅蜜、決心和堅毅而被戰士尊敬為戰士之中的第一人。他因為壓制了驕傲、虛榮和傲慢而被婆羅門尊敬為婆羅門之中的第一人。他因為按照法來調理政府的職能而被官員尊敬為官員之中的第一人。他因為轉變了王子們對皇家享樂和主權的執著而被王子尊敬為王子之中的第一人。他因為將年輕女性帶向靈性成熟而被皇宮女侍者的主人尊敬為其中的第一人。
2.6He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Śakra among Śakras because he showed them the temporality of their lordship. He was honored as the Brahmā among Brahmās because he showed them the special excellence of gnosis. He was honored as the Lokapāla among Lokapālas because he fostered the development of all living beings.
2.6他與普通人相融洽是因為他欣賞普通福德的殊勝性。他在帝釋天中受到尊敬是因為他向他們示現了他們統治的無常性。他在梵天中受到尊敬是因為他向他們示現了智慧的特殊殊勝性。他在護世天王中受到尊敬是因為他培養了所有眾生的發展。
Thus lived the Licchavi Vimalakīrti in the great city of Vaiśālī, endowed with an infinite knowledge of skill in liberative arts.
離車維摩詰就這樣住在大城毘舍離，具足了無量的方便善巧智慧。
2.7At that time, out of this very skill in liberative art, Vimalakīrti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the brahmins, the householders, the businessmen, [F.183.a] the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaiśālī and called on the invalid. When they arrived, Vimalakīrti taught them the Dharma, beginning his discourse from the actuality of the four main elements:
2.7當時，維摩詰以此方便善巧，示現生病的樣子。為了問候他的病情，國王、官員、諸位領主、青年、婆羅門、居士、商人、城鎮居民、鄉村居民，以及數千其他眾生從毘舍離大城出發，前往探望這位病患。他們到達後，維摩詰為他們宣說法，從四大的實相開始進行開示：
2.8“Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. This body is like a ball of foam, unable to bear any pressure. It is like a water bubble, not remaining very long. It is like a mirage, born from the appetites of the passions. It is like the trunk of the plantain tree, having no core. Alas! This body is like a machine, a nexus of bones and tendons. It is like a magical illusion, consisting of falsifications. It is like a dream, being an unreal vision. It is like a reflection, being the image of former actions. It is like an echo, being dependent on conditioning. It is like a cloud, being characterized by turbulence and dissolution. It is like a flash of lightning, being unstable, and decaying every moment. The body is ownerless, being the product of a variety of conditions.
2.8「朋友們，這個身體是如此的無常、脆弱、不值得信賴和軟弱。它是如此的空洞、易壞、短暫、痛苦、充滿疾病，而且容易變化。因此，我的朋友們，既然這個身體只是眾多疾病的容器，智慧的人不會依靠它。這個身體像一個泡沫球，無法承受任何壓力。它像水泡一樣，不能持久。它像海市蜃樓一樣，由煩惱的欲望產生。它像芭蕉樹幹一樣，沒有實質。唉！這個身體像機器一樣，是骨骼和肌腱的聯繫。它像魔術幻象一樣，由虛假的東西組成。它像夢一樣，是虛幻的景象。它像倒影一樣，是過去業行的影像。它像迴響一樣，取決於條件。它像雲彩一樣，具有變化和消散的特徵。它像閃電一樣，不穩定，每一刻都在衰退。身體是無主的，是各種條件的產物。」
2.9“This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and nonsubstantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and illusions. [F.183.b] It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain—certain only is its end in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively. Therefore, you should be repelled by such a body. You should despair of it and should arouse your admiration for the body of the Tathāgata.
2.9"這個身體遲鈍如土地；無我如水；無生命如火；無人格如風；無實質如虛空。這個身體是虛幻的，乃是四大的聚合。它是空的，既不以自我存在，也不為自我所有。它是無知覺的，猶如草木、牆壁、土塊和幻象。它是無感覺的，如風車般被驅動。它是污穢的，乃是膿液和糞便的堆積。它是虛假的，注定會破裂毀滅，儘管被塗抹按摩。它為四百零四種疾病所困擾。它如古井，不斷被衰老所淹沒。它的壽命永不確定——唯一確定的是死亡的終結。這個身體是蘊、界和處的組合，分別可比於殺手、毒蛇和空城。因此，你們應該對這樣的身體感到厭惡。你們應該放棄對它的執著，應該對如來的法身升起讚嘆之心。"
2.10“Friends, the body of a tathāgata is the body of Dharma, born of gnosis. The body of a tathāgata is born of the stores of merit and wisdom. It is born of morality, of concentration, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of the ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative art. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the gathering of all good qualities. [F.184.a] It is born of truth. It is born of reality. It is born of conscious awareness.
2.10「諸位朋友，如來的身體是法身，由智慧所生。如來的身體由福德和智慧的積聚而生。它由持戒波羅蜜、禪定、般若波羅蜜、解脫門，以及解脫的知識和智慧而生。它由慈、悲悲、喜和捨而生。它由佈施、守戒和自我約束而生。它由十善道的道路而生。它由忍辱和溫和而生。它由透過堅定努力而種植的善根而生。它由禪定、解脫門、禪那和等持而生。它由學問、智慧和方便而生。它由三十七道品而生。它由止和觀而生。它由十力、四無所畏和十八不共法而生。它由所有波羅蜜而生。它由各種學問和神通而生。它由捨棄所有惡質和聚集所有善質而生。它由真理而生。它由實相而生。它由正念覺知而生。」
2.11“Friends, the body of a tathāgata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment.”
2.11「諸位朋友，如來的身體是由無數的善業所生成的。你們應該將願望轉向這樣的身體，為了消除一切眾生煩惱的疾病，你們應該發起追求無上圓滿菩提的心。」
2.12While the Licchavi Vimalakīrti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.
2.12當離車維摩詰如此為前來問候他的疾病的人們說法時，有許多成千上萬的眾生發起了無上圓滿菩提的心願。