T14n0474_佛說維摩詰經
大正藏第 14 冊 No. 0474 佛說維摩詰經
No. 474 [Nos. 475, 476]
佛說維摩詰經卷上(維摩詰所說不思議法門之稱一名佛法普入道門三昧經)
吳月氏優婆塞支謙譯
佛國品第一
聞如是：
一時，佛游于維耶離奈氏樹園，與大比丘眾俱，比丘八千。菩薩三萬二千，皆神通菩薩，一切大聖能隨俗化，佛所住者皆已得住，為法城塹護持正法，為師子吼十方聞聲，眾人不請祐而安之，興隆三寶能使不絕，皆已降棄魔行仇怨，一切所化莫不信解，皆度死地脫無掛礙，不失辯才，其念及定總持諸寶，悉成其所。佈施、調意、自損、戒、忍、精進、一心、智慧，善權已下，得無所著。不起法忍，阿惟越致法輪已轉，隨眾人相為現慧德，在諸眾為正導，以無畏而不動，已成福祐慧之分部，已得相好能自嚴飾，色像第一；舍世間財，志行高妙，名稱普至，有金剛志，得佛聖性；以法感人，為雨甘露，曉眾言音，所說如流，其聲清凈，入微妙法；見生死本，眾厄已斷，度諸恐畏，為師子吼，不以多言，其講說法，乃如雷震，無有量，已過量；以道寶之智，導為大師，以知足之行，現遠佛聲及法功德，博入諸道順化眾生，說無比正佛之智慧；以十
【現代漢語翻譯】 現代漢語譯本 《佛說維摩詰經》捲上 (又名《維摩詰所說不思議法門之稱一名佛法普入道門三昧經》)
吳月氏優婆塞支謙譯
佛國品第一
我聽到的是這樣的：
一時，佛陀在維耶離（Vaishali，古印度城市名）奈氏樹園（Amra garden）游化，與眾多大比丘在一起，有八千比丘。還有三萬二千菩薩，都是具有神通的菩薩，都是能夠隨順世俗教化的大聖者。凡是佛陀所居住的地方，他們都已經安住其中，如同法城的城墻和護城河一樣護持正法，如同獅子吼一樣，聲音傳遍十方。人們沒有請求，他們也能給予安樂，使佛法僧三寶興盛而不絕。他們都已經降伏並捨棄了魔的行徑和仇恨，一切被他們教化的人沒有不信解的，都已脫離生死之地，沒有牽掛和障礙，不失去辯才，他們的念力、定力能總持一切法寶，都能成就他們所愿。佈施、調伏心意、自我犧牲、持戒、忍辱、精進、一心、智慧，以及善巧方便等，都已經達到無所執著的境界。他們證得不起法忍，阿惟越致（Avaivartika，不退轉）法輪已經轉動，隨順眾生的根器而示現智慧功德，在眾人之中成為正道的引導者，以無畏之心而不動搖，已經成就福德和智慧的圓滿，已經獲得三十二相和八十種好，能夠莊嚴自身，色身相貌第一；捨棄世間財物，志向和行為高尚而玄妙，名稱普遍傳揚，具有金剛般的意志，獲得佛的聖性；以佛法感化世人，如同降下甘露，通曉眾生的語言，所說之法如流水般流暢，聲音清凈，深入微妙之法；見到生死的根本，各種苦難已經斷除，脫離各種恐懼，發出獅子吼，不以多言，他們的講經說法，如同雷鳴般震動，沒有限量，已經超越了限量；以道寶的智慧，引導眾生，成為大師，以知足的修行，示現遠離佛的聲音和佛法的功德，廣泛進入各種道法，順應教化眾生，宣說無比正等正覺的佛之智慧；以十種力量...
【English Translation】 English version The Vimalakirti Sutra Spoken by the Buddha, Volume 1 (also known as The Sutra on the Inconceivable Dharma Door Spoken by Vimalakirti, also named The Samadhi Sutra on the Universal Entrance to the Dharma of the Buddha)
Translated by Upasaka Zhi Qian of Yuezhi (an ancient people in Central Asia)
Chapter 1: The Buddha Land
Thus have I heard:
At one time, the Buddha was wandering in the Amra garden (mango grove) of Vaishali (an ancient city in India), together with a large assembly of bhikshus (monks), eight thousand bhikshus in all. There were also thirty-two thousand bodhisattvas, all of whom were bodhisattvas with supernatural powers, all great sages capable of adapting to worldly customs to teach and transform beings. Wherever the Buddha resided, they had already settled there, protecting and upholding the True Dharma like the walls and moats of a Dharma city, roaring like lions, their voices heard in all directions. Without being asked, they could bestow peace and joy, causing the Triple Jewel (Buddha, Dharma, Sangha) to flourish without ceasing. They had already subdued and abandoned the actions and hatred of Mara (demon), and all those who were taught by them had no doubt or misunderstanding, all having escaped the realm of death, free from attachments and obstacles, not losing their eloquence, their mindfulness and samadhi (meditative absorption) able to uphold all Dharma treasures, all able to accomplish their wishes. Giving, taming the mind, self-sacrifice, precepts, patience, diligence, one-pointedness, wisdom, and skillful means, etc., had all reached the state of non-attachment. They attained the non-arising Dharma-kshanti (acceptance), the wheel of Avaivartika (non-retrogression) had already turned, manifesting wisdom and virtue according to the capacities of sentient beings, becoming guides of the right path in the midst of the assembly, unshakable with fearlessness, having already accomplished the perfection of merit and wisdom, having already obtained the thirty-two major marks and eighty minor characteristics, able to adorn themselves, their physical appearance being the foremost; renouncing worldly wealth, their aspirations and conduct being lofty and profound, their names universally known, possessing diamond-like will, attaining the holy nature of the Buddha; transforming people with the Dharma, like showering sweet dew, understanding the languages of sentient beings, the Dharma they spoke flowing like a stream, their voices pure, entering into the subtle Dharma; seeing the root of birth and death, all sufferings already severed, escaping all fears, roaring like lions, not with many words, their preaching of the Dharma like thunder, immeasurable, having already surpassed measure; with the wisdom of the Dharma Jewel, guiding sentient beings, becoming great masters, with the practice of contentment, manifesting the sound of being far from the Buddha and the merits of the Dharma, widely entering all paths, adapting to transform sentient beings, expounding the incomparable, perfectly enlightened wisdom of the Buddha; with the ten powers...
力、無畏、佛十八法，往度惡道諸墮塹者；其生五道，為大醫王，以慧以善，救眾生病，應病與藥，令得服行。無量善事皆悉得，無量佛國皆嚴凈，無量佛慧皆修學，明智之講皆聽聞，明者之跡皆履行，慧之德本隨次興，深法之要皆已入，三昧無量能悉成，佛力無畏，一切具足。
其名曰：正觀菩薩，見正邪菩薩，定化王菩薩，法自在菩薩，法造菩薩，光造菩薩，光凈菩薩，大凈菩薩，辯積菩薩，寶積菩薩，寶掌菩薩，寶印手菩薩，常舉手菩薩，常下手菩薩，常慘菩薩，常笑菩薩，喜根菩薩，喜王菩薩，正愿至菩薩，虛空藏菩薩，寶甚持菩薩，寶首菩薩，寶池菩薩，寶水菩薩，水光菩薩，舍無業菩薩，智積菩薩，燈王菩薩，制魔菩薩，造化菩薩，明施菩薩，上審菩薩，相積嚴菩薩，師子雷音菩薩，石磨王菩薩，眾香手菩薩，眾手菩薩，常應菩薩，不置遠菩薩，善意諫菩薩，蓮華凈菩薩，大勢至菩薩，窺音菩薩，梵水菩薩，𤁷水菩薩，寶幢菩薩，勝邪菩薩，嚴土菩薩，金結菩薩，珠結菩薩，慈氏菩薩，濡首菩薩，其三萬二千菩薩，皆如此上首者也。
復有萬婆羅門，皆如編髮等，從四方境界來詣佛所而聽法。一切諸天各與其眾，俱來會聚此。彼天帝萬二千釋從四方來，與他大尊神妙之天，及諸龍神、揵沓和
【現代漢語翻譯】 現代漢語譯本： 他們具備佛的十種力量、四種無畏、以及佛的十八不共法，前往救度那些墮入惡道的眾生；他們轉生於五道之中，如同偉大的醫王，用智慧和善良，救治眾生的疾病，根據不同的病情給予相應的藥物，使他們能夠服用並遵循。他們獲得無量的善事，莊嚴清凈無量的佛國，修學無量的佛慧，聽聞明智的講法，遵循明者的足跡，智慧的德行逐漸興盛，深入領悟深奧佛法的精要，能夠成就無量的三昧，圓滿具備佛的十種力量和四種無畏。
他們的名字是：正觀菩薩（以正確的觀點觀察的菩薩），見正邪菩薩（能辨別正邪的菩薩），定化王菩薩（以禪定教化眾生的菩薩），法自在菩薩（于佛法中得自在的菩薩），法造菩薩（創造佛法的菩薩），光造菩薩（創造光明的菩薩），光凈菩薩（光明清凈的菩薩），大凈菩薩（非常清凈的菩薩），辯積菩薩（積累辯才的菩薩），寶積菩薩（積累珍寶的菩薩），寶掌菩薩（手掌中有珍寶的菩薩），寶印手菩薩（手持寶印的菩薩），常舉手菩薩（經常舉手的菩薩），常下手菩薩（經常放手的菩薩），常慘菩薩（經常悲憫的菩薩），常笑菩薩（經常微笑的菩薩），喜根菩薩（以喜悅為根本的菩薩），喜王菩薩（喜悅之王），正愿至菩薩（發正愿到達彼岸的菩薩），虛空藏菩薩（如虛空般能容納一切的菩薩），寶甚持菩薩（非常持有珍寶的菩薩），寶首菩薩（以珍寶為首的菩薩），寶池菩薩（擁有珍寶池的菩薩），寶水菩薩（擁有珍寶水的菩薩），水光菩薩（擁有水光的菩薩），舍無業菩薩（捨棄一切惡業的菩薩），智積菩薩（積累智慧的菩薩），燈王菩薩（如燈之王的菩薩），制魔菩薩（制伏邪魔的菩薩），造化菩薩（創造變化的菩薩），明施菩薩（明智地佈施的菩薩），上審菩薩（以上等的智慧審察的菩薩），相積嚴菩薩（以各種相好莊嚴自身的菩薩），師子雷音菩薩（擁有如獅子般雷鳴的聲音的菩薩），石磨王菩薩（如石磨之王的菩薩），眾香手菩薩（手中有各種香的菩薩），眾手菩薩（擁有眾多手的菩薩），常應菩薩（經常應化的菩薩），不置遠菩薩（不捨棄遠方的菩薩），善意諫菩薩（以善意勸諫的菩薩），蓮華凈菩薩（如蓮花般清凈的菩薩），大勢至菩薩（擁有大勢力的菩薩），窺音菩薩（觀察聲音的菩薩），梵水菩薩（擁有梵水的菩薩），𤁷水菩薩（擁有𤁷水的菩薩），寶幢菩薩（擁有珍寶幢的菩薩），勝邪菩薩（戰勝邪惡的菩薩），嚴土菩薩（莊嚴國土的菩薩），金結菩薩（以金為結的菩薩），珠結菩薩（以珍珠為結的菩薩），慈氏菩薩（以慈悲為姓的菩薩，即彌勒菩薩），濡首菩薩（以濡濕的頭髮為特徵的菩薩），這三萬二千位菩薩，都是像以上這些菩薩為首的。
又有上萬名婆羅門，都像編髮外道一樣，從四面八方來到佛陀所在的地方聽聞佛法。一切諸天各自帶領他們的眷屬，都來這裡集會。那些天帝，一萬二千釋提桓因（帝釋天），從四面八方趕來，以及其他大尊神妙之天，以及諸龍神、乾闥婆（天上的樂神）。
【English Translation】 English version: They possess the ten powers of the Buddha, the four fearlessnesses, and the eighteen unique qualities of a Buddha, going forth to deliver those beings who have fallen into evil paths; being born in the five realms, they are like great physicians, using wisdom and goodness to cure the diseases of sentient beings, administering medicine according to their illnesses, enabling them to take it and follow its guidance. They obtain immeasurable good deeds, adorn and purify immeasurable Buddha lands, cultivate and learn immeasurable Buddha wisdom, listen to the teachings of the wise, follow the footsteps of the enlightened, the virtues of wisdom gradually flourish, they have deeply entered the essentials of the profound Dharma, and are able to accomplish immeasurable samadhis, fully possessing the Buddha's powers and fearlessnesses.
Their names are: Right View Bodhisattva (Bodhisattva who observes with right view), Seeing Right and Wrong Bodhisattva (Bodhisattva who can distinguish between right and wrong), Samadhi Transformation King Bodhisattva (Bodhisattva who transforms beings through samadhi), Dharma自在 Bodhisattva (Bodhisattva who is自在 in the Dharma), Dharma Creation Bodhisattva (Bodhisattva who creates the Dharma), Light Creation Bodhisattva (Bodhisattva who creates light), Light Purity Bodhisattva (Bodhisattva of light and purity), Great Purity Bodhisattva (Bodhisattva of great purity), Eloquence Accumulation Bodhisattva (Bodhisattva who accumulates eloquence), Treasure Accumulation Bodhisattva (Bodhisattva who accumulates treasures), Treasure Palm Bodhisattva (Bodhisattva with treasures in his palm), Treasure Seal Hand Bodhisattva (Bodhisattva holding a treasure seal in his hand), Constantly Raising Hand Bodhisattva (Bodhisattva who constantly raises his hand), Constantly Lowering Hand Bodhisattva (Bodhisattva who constantly lowers his hand), Constantly Compassionate Bodhisattva (Bodhisattva who is constantly compassionate), Constantly Smiling Bodhisattva (Bodhisattva who is constantly smiling), Joy Root Bodhisattva (Bodhisattva whose root is joy), Joy King Bodhisattva (King of joy), Right Vow Attainment Bodhisattva (Bodhisattva who attains the other shore through right vows), Akasagarbha Bodhisattva (Bodhisattva who is like the space, able to contain everything), Treasure Great Holding Bodhisattva (Bodhisattva who greatly holds treasures), Treasure Head Bodhisattva (Bodhisattva with treasures as his head), Treasure Pool Bodhisattva (Bodhisattva who possesses a treasure pool), Treasure Water Bodhisattva (Bodhisattva who possesses treasure water), Water Light Bodhisattva (Bodhisattva who possesses water light), Abandoning No Karma Bodhisattva (Bodhisattva who abandons all evil karma), Wisdom Accumulation Bodhisattva (Bodhisattva who accumulates wisdom), Lamp King Bodhisattva (Bodhisattva like the king of lamps), Subduing Demon Bodhisattva (Bodhisattva who subdues demons), Creation Bodhisattva (Bodhisattva who creates transformations), Bright Giving Bodhisattva (Bodhisattva who gives wisely), Supreme Examination Bodhisattva (Bodhisattva who examines with supreme wisdom), Appearance Accumulation Adornment Bodhisattva (Bodhisattva who adorns himself with various appearances), Lion's Roar Thunder Sound Bodhisattva (Bodhisattva with a lion-like thunderous voice), Stone Mill King Bodhisattva (Bodhisattva like the king of stone mills), Multitude of Incense Hands Bodhisattva (Bodhisattva with hands full of various incenses), Multitude of Hands Bodhisattva (Bodhisattva with numerous hands), Constantly Responding Bodhisattva (Bodhisattva who constantly responds), Not Abandoning Distant Bodhisattva (Bodhisattva who does not abandon those far away), Well-Intentioned Admonishing Bodhisattva (Bodhisattva who admonishes with good intentions), Lotus Purity Bodhisattva (Bodhisattva who is as pure as a lotus), Mahasthamaprapta Bodhisattva (Bodhisattva of great power), Peeping Sound Bodhisattva (Bodhisattva who observes sounds), Brahma Water Bodhisattva (Bodhisattva who possesses Brahma water), 𤁷 Water Bodhisattva (Bodhisattva who possesses 𤁷 water), Treasure Banner Bodhisattva (Bodhisattva who possesses a treasure banner), Victory Over Evil Bodhisattva (Bodhisattva who overcomes evil), Adorned Land Bodhisattva (Bodhisattva who adorns the land), Golden Knot Bodhisattva (Bodhisattva with a golden knot), Pearl Knot Bodhisattva (Bodhisattva with a pearl knot), Maitreya Bodhisattva (Bodhisattva of loving-kindness, i.e., Maitreya), Wet Head Bodhisattva (Bodhisattva characterized by wet hair), these thirty-two thousand Bodhisattvas are all led by the above-mentioned Bodhisattvas.
Furthermore, there were ten thousand Brahmins, all like those with braided hair, coming from the four directions to the Buddha's place to listen to the Dharma. All the devas, each with their retinue, gathered here. Those Deva Kings, twelve thousand Sakras (Indra), came from the four directions, along with other great and venerable divine devas, as well as the dragon gods and Gandharvas (celestial musicians).
、阿須倫、迦留羅、甄陀羅，摩睺勒等，並其眾皆來會。諸比丘、比丘尼、優婆塞、優婆夷，並其眾會坐。彼時，佛與若干百千之眾，眷屬圍繞，而為說經。其從須彌方外來者，四面雲集，一切眾會皆坐自然師子之座。
於是維耶離國有長者子，名羅鄰那竭，漢言曰寶事，與五百長者子俱，皆有決于無上正真之道，持七寶蓋來詣佛所，稽首佛足，以其寶蓋，共覆佛上。佛之威神，令一寶蓋，覆此三千大千佛國。於是世界諸來大眾，皆見寶蓋覆此三千世界，諸須彌目鄰、大目鄰山、雪山、寶山、黑山、鐵圍山、大鐵圍山，悉現於寶蓋中。此三千世界，大海江河，川流泉源，及上日月星辰，天宮龍宮，諸尊神宮，悉現於寶蓋中。十方諸佛佛國嚴凈，及十方佛在所說法，皆現於寶蓋中，悉遙見聞。一切魔眾得未曾有，禮佛而立。國界若干，莫不目見。
童子寶事，即于佛前以偈贊曰：
「清凈金華眼明好， 凈教滅意度無極， 凈除欲疑稱無量， 愿禮沙門寂然跡。 既見大聖三界將， 現我佛國特清明， 說最法言決眾疑， 虛空神天得聞聽。 經道講授諸法王， 以法佈施解說人， 法鼓導善現上義， 稽首法王此極尊。 說名不有亦不無， 以因緣故諸法生， 非我不造
【現代漢語翻譯】 現代漢語譯本： 阿修羅（Asura，非天），迦樓羅（Garuda，金翅鳥），緊那羅（Kinnara，人非人），摩睺羅伽（Mahoraga，大蟒神）等，以及他們的眷屬都來集會。諸位比丘、比丘尼、優婆塞、優婆夷，以及他們的眷屬都入座。當時，佛陀與成百上千的大眾眷屬圍繞，為他們宣說佛經。那些從須彌山（Mount Sumeru）方外來的大眾，從四面八方雲集而來，所有集會的大眾都坐在自然形成的獅子座上。 這時，維耶離國（Vaishali）有一位長者之子，名叫羅鄰那竭（Ratnakara），漢譯為寶事，與五百位長者之子一同前來，他們都對無上正真之道有堅定的信念。他們手持七寶華蓋來到佛陀所在之處，頂禮佛足，用這些寶蓋共同覆蓋在佛陀上方。佛陀的威神之力，使得一個寶蓋就能覆蓋這三千大千佛國。於是，這個世界從各方來的大眾，都看見寶蓋覆蓋著這三千世界，諸如須彌山、目鄰山（Mucilinda）、大目鄰山、雪山、寶山、黑山、鐵圍山（Cakravada）、大鐵圍山，都顯現在寶蓋之中。這三千世界的大海、江河、川流、泉源，以及上方的日月星辰、天宮龍宮、諸位尊神的神宮，都顯現在寶蓋之中。十方諸佛的佛國莊嚴清凈，以及十方諸佛所在之處所宣說的佛法，都顯現在寶蓋之中，所有人都遙遙地看見和聽見。一切魔眾獲得了前所未有的體驗，向佛陀禮拜而立。各個國界的人們，沒有誰不是親眼看見這些景象。 童子寶事，就在佛陀面前用偈頌讚嘆道： 『清凈金色的眼眸明亮美好， 用清凈的教法滅除意念，度化無邊眾生， 清凈地去除慾望和疑惑，稱揚無量的功德， 愿我禮敬沙門寂靜的足跡。 已經見到大聖是三界的導師， 顯現我的佛國特別清明， 宣說最殊勝的法言，決斷眾人的疑惑， 虛空中的神天都能聽聞。 用佛經教導講授諸法之王， 用法來佈施，為人們解說， 法鼓引導向善，顯現至上的意義， 稽首禮敬法王，您是至極尊貴。 所說的名既不是有也不是無， 因為因緣的緣故，諸法才得以生起， 不是我所創造』
【English Translation】 English version: The Asuras (non-gods), Garudas (golden winged birds), Kinnaras (half-human, half-bird creatures), Mahoragas (great serpent deities), and their retinues all came to the assembly. Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and their retinues were seated. At that time, the Buddha, surrounded by hundreds of thousands of followers, was expounding the scriptures. Those who came from beyond Mount Sumeru gathered from all directions, and all the assembly were seated on naturally formed lion thrones. Then, in the city of Vaishali, there was a son of a wealthy man named Ratnakara, which translates to 'Treasure Affair' in Chinese, who came with five hundred sons of wealthy men. They all had firm faith in the unsurpassed and truly enlightened path. Holding seven-jeweled canopies, they came to where the Buddha was, prostrated themselves at the Buddha's feet, and together covered the Buddha with the canopies. The Buddha's majestic power caused one jeweled canopy to cover this three-thousand great thousand Buddha-world. Thereupon, the masses from all directions in this world saw the canopy covering this three-thousand world, and all the mountains such as Mount Sumeru, Mucilinda, Great Mucilinda Mountain, Snow Mountain, Treasure Mountain, Black Mountain, Cakravada (Iron Ring Mountain), and Great Iron Ring Mountain, all appeared within the canopy. The oceans, rivers, streams, and springs of this three-thousand world, as well as the sun, moon, stars, heavenly palaces, dragon palaces, and the palaces of all the honored deities above, all appeared within the canopy. The pure and adorned Buddha-lands of the Buddhas in the ten directions, and the Dharma expounded by the Buddhas in the ten directions, all appeared within the canopy, and everyone could see and hear them from afar. All the hosts of Mara (demons) gained what they had never experienced before, and stood bowing to the Buddha. There was no realm that did not witness these scenes. The boy Ratnakara then praised the Buddha with verses in front of the Buddha: 'Pure golden eyes, bright and beautiful, With pure teachings, extinguish thoughts and liberate the boundless, Purely remove desires and doubts, praising immeasurable merits, I vow to pay homage to the silent footprints of the Shramana (ascetic). Having seen the Great Sage, the leader of the three realms, Revealing my Buddha-land, especially pure and clear, Speaking the most supreme Dharma words, resolving the doubts of all, The gods and deities in the sky can hear. Using scriptures to teach and instruct the kings of Dharma, Giving Dharma as alms, explaining to people, The Dharma drum guides towards goodness, revealing the supreme meaning, I bow in reverence to the King of Dharma, you are supremely honored. What is spoken is neither existent nor non-existent, Because of causes and conditions, all dharmas arise, Not created by me.'
彼不知， 如佛清凈無惡形。 始在佛樹力降魔， 得甘露滅覺道成， 以無心意而現行， 一切異學伏其名。 三轉法輪于大千， 受者修正質行清， 天人得見從解法， 為現三寶於世間。 佛所說法開化人， 終已無求常寂然， 上智愍度老死畏， 當禮法海德無邊。 供養事者如須彌， 無誡與誡等以慈， 所演如空念普行， 孰聞佛名不敬承？ 今奉能仁此慈蓋， 于中現我三千世， 諸天龍神所居宮， 犍沓和等及閱叉。 以知世間諸所有， 十力哀現是變化， 眾睹希有皆嘆佛， 稽首極尊大智現。」
童子寶事說此偈贊佛已，以恭肅敬意，長跪叉手，白佛言：「此五百童子，皆有決于無上正真之道，愿聞得佛國土清凈。佛惟解說如來佛國清凈之行。」
於是佛告寶事曰：「童子！諦聽！善思念之，吾當為汝解說如來菩薩佛國清凈。」於是寶事與諸大眾受教而聽。
佛言：「童子！蚑行喘息人物之土，則是菩薩佛國。所以者何？菩薩欲教化眾生，是故攝取佛國；欲使佛國人民盡奉法律，故取佛國；欲使佛國人民入佛上智，故取佛國；欲使佛國人民見聖典之事而以發意，故取佛國。所以者何？欲導利一切人民，令生佛國。譬如有
【現代漢語翻譯】 現代漢語譯本 他們不瞭解，佛（Buddha）具有清凈無染的完美形態。 最初在菩提樹（Bodhi tree）下以強大的力量降伏魔軍（Mara），獲得甘露（Amrita）般的寂滅，成就覺悟之道（Bodhi）。 以無為的心境展現行為，一切外道異學都敬畏他的名聲。 在廣闊的世界中三次轉動法輪（Dharma wheel），接受教誨的人修正自身，品行變得清凈。 天人和人類得以見到佛法，從而理解佛法，為世間展現佛（Buddha）、法（Dharma）、僧（Sangha）三寶（Three Jewels）。 佛所說的法開啟教化世人，最終達到無所求的常寂境界。 以最高的智慧憐憫救度眾生脫離老死的恐懼，應當禮敬這如法海般無邊無際的功德。 供養佛的功德如同須彌山（Mount Sumeru）般高大，無論持戒與否，都以慈悲對待。 佛所演說的法如同虛空般普遍施行，誰聽聞佛的名號而不敬重信奉呢？ 現在我奉獻能仁（Shakyamuni Buddha）這慈悲的寶蓋，其中顯現我三千世界（Trisahasra-Mahasahasra-Lokadhatu）， 諸天（Devas）、龍神（Nagas）所居住的宮殿，以及乾闥婆（Gandharvas）等和閱叉（Yakshas）。 因為佛知道世間所有的一切，以十力（Ten Powers of a Buddha）慈悲地展現這些變化。 大眾看到這稀有景象都讚歎佛，頂禮膜拜這至高無上的大智慧的顯現。
童子寶事（Ratnakara）說完這些偈頌讚美佛后，以恭敬肅穆的心意，長跪合掌，對佛說：『這五百個童子，都決心追求無上正真之道（Anuttara-Samyak-Sambodhi），希望聽聞如何才能得到清凈的佛國（Buddha-kshetra）。佛陀啊，請您解說如來（Tathagata）佛國清凈的修行。』
於是佛告訴寶事說：『童子！仔細聽！好好思考，我將為你解說如來菩薩（Bodhisattva）佛國清凈的道理。』於是寶事和所有大眾接受教誨，專心聽講。
佛說：『童子！一切爬行、喘息的生物所居住的土地，就是菩薩的佛國。為什麼這麼說呢？因為菩薩想要教化眾生，所以攝取佛國；想要使佛國的人民都奉行法律（Dharma），所以攝取佛國；想要使佛國的人民進入佛的最高智慧，所以攝取佛國；想要使佛國的人民見到聖典的事蹟而因此發菩提心，所以攝取佛國。為什麼這麼說呢？因為菩薩想要引導利益一切人民，讓他們往生佛國。譬如說有
【English Translation】 English version They do not know that the Buddha (Buddha) has a pure and immaculate perfect form. Initially, under the Bodhi tree (Bodhi tree), he subdued the army of Mara (Mara) with great power, obtained the nectar (Amrita) of extinction, and attained the path of enlightenment (Bodhi). He manifests actions with a selfless mind, and all heretical doctrines fear his name. He turned the Dharma wheel (Dharma wheel) three times in the vast world, and those who receive the teachings correct themselves and their conduct becomes pure. Gods and humans are able to see the Dharma and thus understand it, revealing the Three Jewels (Three Jewels) of Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha) to the world. The Dharma spoken by the Buddha opens and transforms people, ultimately reaching a state of constant stillness with no desires. With supreme wisdom, he compassionately saves beings from the fear of old age and death, and one should pay homage to this boundless merit like an ocean of Dharma. The merit of offering to the Buddha is as great as Mount Sumeru (Mount Sumeru), and whether one observes precepts or not, one treats all with compassion. The Dharma expounded by the Buddha is universally practiced like the void, who hears the name of the Buddha and does not respectfully believe in it? Now I offer this compassionate canopy of the Able One (Shakyamuni Buddha), in which appears my three thousand worlds (Trisahasra-Mahasahasra-Lokadhatu), The palaces where the Devas (Devas) and Nagas (Nagas) reside, as well as the Gandharvas (Gandharvas) and Yakshas (Yakshas). Because the Buddha knows all that exists in the world, he compassionately manifests these transformations with the Ten Powers (Ten Powers of a Buddha). The masses, seeing this rare sight, all praise the Buddha, bowing in reverence to this manifestation of supreme wisdom.
After the boy Ratnakara (Ratnakara) spoke these verses praising the Buddha, with a respectful and solemn mind, he knelt with his palms together and said to the Buddha: 'These five hundred boys are all determined to pursue the Unsurpassed Perfect Enlightenment (Anuttara-Samyak-Sambodhi), and wish to hear how to obtain a pure Buddha-land (Buddha-kshetra). Buddha, please explain the practice of purifying the Buddha-land of the Tathagata (Tathagata).'
Then the Buddha said to Ratnakara: 'Boy! Listen carefully! Think well, and I will explain to you the principle of purifying the Buddha-land of the Tathagata Bodhisattva (Bodhisattva).' Then Ratnakara and all the assembly received the teaching and listened attentively.
The Buddha said: 'Boy! The land where all crawling, breathing creatures live is the Buddha-land of the Bodhisattva. Why is this so? Because the Bodhisattva wants to teach and transform sentient beings, therefore he takes hold of the Buddha-land; he wants to make the people of the Buddha-land all follow the Dharma (Dharma), therefore he takes hold of the Buddha-land; he wants to make the people of the Buddha-land enter the Buddha's supreme wisdom, therefore he takes hold of the Buddha-land; he wants to make the people of the Buddha-land see the deeds of the sacred scriptures and thus arouse Bodhicitta, therefore he takes hold of the Buddha-land. Why is this so? Because the Bodhisattva wants to guide and benefit all people, so that they may be reborn in the Buddha-land. For example, there is'
人慾度空中造立宮室，終不能成。如是，童子！菩薩欲度人民，故愿取佛國；愿取佛國者，非於空也。童子！當知菩薩以無求於國故，于佛國得道，以不言我教照人民，生於佛土；菩薩以善性於國故，于佛國得道，能成眾善，為人重任，生於佛土；菩薩弘其道意故，于佛國得道，恒以大乘正立人民，得有佛土；菩薩佈施為國故，于佛國得道，一切佈施施諸人民，生於佛土；菩薩持戒為國故，于佛國得道，周滿所愿，以十善行合聚人民，生於佛土；菩薩忍辱為國故，于佛國得道，有三十二相而自嚴飾，以其忍行調正人民，生於佛土；菩薩精進為國故，于佛國得道，以諸德本善修勤力合聚人民，生於佛土；菩薩禪思為國故，于佛國得道，已知所念正安人民，生於佛土；菩薩智慧為國故，于佛國得道，能以正導成就人民，生於佛土；菩薩行四等心為國故，于佛國得道，慈悲喜護，護諸人民，生於佛土；菩薩行四恩為國故，于佛國得道，惠施仁愛利人等利，一切救濟合聚人民生，于佛土；菩薩行善權方便故，于佛國得道，一切行權攝人為善，生於佛土；菩薩行三十七道品之法故，于佛國得道，以根、力、覺、意勉進人民，生於佛土；菩薩分流法化故，于佛國得道，一切示現賢善之行，得見佛土；菩薩說除八難故，于佛國得道，
【現代漢語翻譯】 現代漢語譯本 想要在空中建造宮殿，最終是不可能成功的。同樣地，童子（指年輕的菩薩）！菩薩想要度化人民，所以發願取得佛國（Buddha-kshetra）；發願取得佛國，不是在虛空中實現的。童子！應當知道菩薩因為對國家沒有私求，所以在佛國得道，因為不宣揚『我的』教義來照亮人民，而生於佛土；菩薩因為對國家懷有善性，所以在佛國得道，能夠成就各種善行，成為人民的重要依靠，而生於佛土；菩薩弘揚其道義，所以在佛國得道，總是以大乘（Mahayana）正法來引導人民，從而獲得佛土；菩薩因為爲了國家而佈施，所以在佛國得道，將一切佈施施予人民，而生於佛土；菩薩因為爲了國家而持戒，所以在佛國得道，圓滿所有願望，以十善行（Dasa-kusala）來凝聚人民，而生於佛土；菩薩因為爲了國家而忍辱，所以在佛國得道，以三十二相（Dvātrimśadvara-laksana）莊嚴自身，用忍辱的行為調伏人民，而生於佛土；菩薩因為爲了國家而精進，所以在佛國得道，用各種功德根本善修勤奮的力量來凝聚人民，而生於佛土；菩薩因為爲了國家而禪思，所以在佛國得道，已經知道用正念來安定人民，而生於佛土；菩薩因為爲了國家而修習智慧，所以在佛國得道，能夠用正道來成就人民，而生於佛土；菩薩因為爲了國家而行四等心（Catur-apramana），所以在佛國得道，以慈、悲、喜、舍之心，守護所有人民，而生於佛土；菩薩因為爲了國家而行四恩（Catur-samgraha-vastu），所以在佛國得道，以惠施、仁愛、利人等利益，一切救濟來凝聚人民，而生於佛土；菩薩因為行善巧方便，所以在佛國得道，用一切善巧方便來攝受人民向善，而生於佛土；菩薩因為行三十七道品（Bodhipaksika-dharma）之法，所以在佛國得道，用根、力、覺、意來勉勵人民精進，而生於佛土；菩薩分流法化，所以在佛國得道，以一切示現賢善的行為，得以見到佛土；菩薩宣說去除八難（Asta-pratibimba）的法門，所以在佛國得道
【English Translation】 English version It is impossible to build palaces in the sky. Similarly, O youth (referring to a young Bodhisattva)! A Bodhisattva wishes to liberate people, therefore he vows to attain a Buddha-field (Buddha-kshetra); vowing to attain a Buddha-field is not achieved in emptiness. O youth! You should know that a Bodhisattva attains enlightenment in a Buddha-field because he has no selfish desires for the country, and he is born in a Buddha-land because he does not proclaim 'my' teachings to illuminate the people; a Bodhisattva attains enlightenment in a Buddha-field because he possesses a virtuous nature towards the country, and he is born in a Buddha-land because he can accomplish all kinds of good deeds and become an important support for the people; a Bodhisattva promotes his righteous intentions, therefore he attains enlightenment in a Buddha-field, and he always guides the people with the Great Vehicle (Mahayana) Dharma, thereby obtaining a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices generosity for the sake of the country, and he bestows all generosity upon the people, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he upholds the precepts for the sake of the country, and he fulfills all his vows, and unites the people with the ten wholesome actions (Dasa-kusala), and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices patience for the sake of the country, and he adorns himself with the thirty-two major marks (Dvātrimśadvara-laksana), and tames the people with his patient conduct, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices diligence for the sake of the country, and he unites the people with the roots of virtue and diligent effort, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices meditation for the sake of the country, and he already knows how to pacify the people with right mindfulness, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he cultivates wisdom for the sake of the country, and he can guide the people to success with the right path, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices the four immeasurables (Catur-apramana) for the sake of the country, and he protects all the people with loving-kindness, compassion, joy, and equanimity, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices the four means of conversion (Catur-samgraha-vastu) for the sake of the country, and he unites the people with generosity, loving speech, beneficial action, and equality, and all kinds of aid, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices skillful means, and he uses all skillful means to guide the people towards goodness, and is born in a Buddha-land; a Bodhisattva attains enlightenment in a Buddha-field because he practices the thirty-seven factors of enlightenment (Bodhipaksika-dharma), and he encourages the people to advance with the roots, powers, awakening factors, and paths, and is born in a Buddha-land; a Bodhisattva disseminates the Dharma, therefore he attains enlightenment in a Buddha-field, and he is able to see the Buddha-land by demonstrating all virtuous and wholesome actions; a Bodhisattva preaches the Dharma of removing the eight difficulties (Asta-pratibimba), therefore he attains enlightenment in a Buddha-field
一切為斷惡道眾難而有佛土；菩薩自覺不譏彼受故，于佛國得道，斷諸邪受而有佛土；菩薩凈修十善之行故，于佛國得道，而不離偶大財梵行，誠諦之語，免於惡道，言以柔軟，不別眷屬，恒與善俱，無有嫉慢，除忿怒意，以正見誨人，生於佛土。如是，童子！菩薩以應此行，便有名譽；已有名譽，便生善處；已生善處，便受其福；已受其福，便能分德；已能分德，便行善權；已行善權，則佛國凈；已佛國凈，則人物凈；已人物凈，則有凈智；已有凈智，則有凈教；已有凈教，則受清凈。如是，童子！菩薩欲使佛國清凈，當以凈意作如應行。所以者何？菩薩以意凈故，得佛國凈。」
賢者舍利弗，承佛威神，心念是語：「以意凈故得佛國凈，我世尊本為菩薩時，意豈不凈，而是佛國不凈若此？」
佛知其意，即報言：「云何，舍利弗！我日月凈，不見色者，豈日月過耶？」
對曰：「不也。非日月過。」
佛言：「此，舍利弗！咎在眾人無有智慧，不見如來佛國嚴凈，非如來咎。此，舍利弗！我佛國凈，汝又未見。」
編髮梵志謂舍利弗言：「惟，賢者！莫呼是佛國以為不凈。我見釋迦文佛國嚴凈，譬如彼清明天宮。」
舍利弗言：「我見此中亦有雜糅，其大陸地則有黑山石沙
【現代漢語翻譯】 現代漢語譯本：一切爲了斷除惡道眾生的苦難，才會有清凈的佛土；菩薩自覺修行，不譏諷他人所受的果報，因此在清凈的佛國得道，斷除各種邪惡的果報，才會有清凈的佛土；菩薩清凈地修習十善之行，因此在清凈的佛國得道，並且不離棄佈施、大財、梵行（清凈的行為），說誠實的話，免於墮入惡道，言語柔和，不偏袒眷屬，恒常與善良為伴，沒有嫉妒和傲慢，去除憤怒的意念，以正確的見解教誨他人，就能往生到清凈的佛土。像這樣，童子！菩薩如果能夠按照這些去做，就會獲得名譽；已經獲得名譽，就會往生到好的地方；已經往生到好的地方，就會承受福報；已經承受福報，就能分享功德；已經能夠分享功德，就能施行善巧方便；已經施行善巧方便，那麼佛國就會清凈；佛國清凈了，那麼眾生也會清凈；眾生清凈了，那麼就會有清凈的智慧；有了清凈的智慧，那麼就會有清凈的教法；有了清凈的教法，那麼就能接受清凈的果報。像這樣，童子！菩薩想要使佛國清凈，應當以清凈的意念去做相應的行為。為什麼呢？菩薩因為意念清凈的緣故，才能得到佛國的清凈。」 賢者舍利弗（釋迦牟尼佛的十大弟子之一），憑藉佛的威神之力，心中想道：『因為意念清凈的緣故才能得到佛國的清凈，我世尊釋迦牟尼佛過去作為菩薩的時候，意念難道不清凈嗎，可是這個佛國為什麼不清凈到這個地步呢？』 佛知道舍利弗的心中所想，就告訴他說：『怎麼樣，舍利弗！太陽和月亮是清凈的，如果有人看不見東西，難道是太陽和月亮的過錯嗎？』 舍利弗回答說：『不是的。不是太陽和月亮的過錯。』 佛說：『這樣，舍利弗！過錯在於眾生沒有智慧，看不見如來佛國的莊嚴清凈，不是如來的過錯。這樣，舍利弗！我的佛國是清凈的，你還沒有看見罷了。』 編髮梵志（一種外道修行者）對舍利弗說：『喂，賢者！不要說這個佛國不清凈。我看見釋迦文佛（釋迦牟尼佛）的佛國莊嚴清凈，就像清凈光明的清明天宮一樣。』 舍利弗說：『我看見這個世界中也有混雜不清凈的地方，比如大陸地上就有黑山、石沙……』
【English Translation】 English version: All Buddha-lands exist to cut off the suffering of beings in evil realms; Bodhisattvas, being consciously cultivated and not criticizing the suffering others receive, attain enlightenment in Buddha-lands, cutting off all evil retributions, thus Buddha-lands exist; Bodhisattvas purely cultivate the ten virtuous deeds, thus attaining enlightenment in Buddha-lands, without abandoning giving, great wealth, pure conduct (Brahma-carya), truthful speech, avoiding evil realms, speaking gently, not favoring relatives, always associating with goodness, without jealousy or arrogance, eliminating anger, and instructing others with right views, thus being born in Buddha-lands. Thus, young man! Bodhisattvas, by acting accordingly, gain fame; having fame, they are born in good places; having been born in good places, they receive blessings; having received blessings, they can share merit; being able to share merit, they practice skillful means; having practiced skillful means, the Buddha-land becomes pure; when the Buddha-land is pure, the beings are pure; when the beings are pure, there is pure wisdom; when there is pure wisdom, there is pure teaching; when there is pure teaching, one receives purity. Thus, young man! Bodhisattvas, wishing to purify the Buddha-land, should act accordingly with pure intention. Why? Because Bodhisattvas, due to the purity of their intention, attain the purity of the Buddha-land.' The worthy Shariputra (one of the ten great disciples of Shakyamuni Buddha), relying on the Buddha's majestic power, thought in his heart: 'Because purity of intention leads to the purity of the Buddha-land, when my World-Honored One Shakyamuni Buddha was a Bodhisattva in the past, was his intention not pure? Why is this Buddha-land not pure to this extent?' The Buddha, knowing Shariputra's thoughts, immediately said: 'How is it, Shariputra! Are the sun and moon pure? If someone cannot see, is it the fault of the sun and moon?' Shariputra replied: 'No, it is not the fault of the sun and moon.' The Buddha said: 'Thus, Shariputra! The fault lies with beings who lack wisdom and cannot see the adornment and purity of the Tathagata's Buddha-land, not with the Tathagata. Thus, Shariputra! My Buddha-land is pure, you simply have not seen it yet.' The braided-hair ascetic (a type of non-Buddhist practitioner) said to Shariputra: 'O worthy one! Do not call this Buddha-land impure. I see Shakyamuni Buddha's (Shakyamuni Buddha) Buddha-land adorned and pure, like the pure and bright Clear Heaven Palace.' Shariputra said: 'I see that there are also mixed and impure places in this world, such as black mountains and stony sands on the mainland...'
穢惡充滿。」
編髮答曰：「賢者以聞雜惡之意、不猗凈慧視佛國耳。當如菩薩等意清凈，倚佛智慧，是以見佛國皆清凈。」
於是佛即以足指按地，此三千大千世界皆為震動，若干百千珍寶積嚴，處處校飾，譬如眾寶羅列凈好，如來境界無量嚴凈於是悉現。一切魔眾嘆未曾有，而皆自見坐寶蓮華。佛告舍利弗：「汝且觀此佛國嚴凈？」
對曰：「唯然。本所不見，本所不聞，今佛國土好凈悉現。」
「然，舍利弗！我佛國如是，為當度不肖人故，如來隨此多怒害者現佛國異。譬如諸天同金缽食，其福多者，舉手自凈。如是，舍利弗！若人意清凈者，便自見諸佛佛國清凈。」
當佛現此佛土嚴凈之時，八萬四千人發無上正真道意，長者子寶事並五百童子皆得柔順法忍。佛現神足，於是國土莫不欣然，各得其所。弟子行者，天與人三萬二千，遠塵離垢，諸法法眼生；其八千人漏盡意解。
維摩詰所說經善權品第二
是時，維耶離大城中有長者名曰維摩詰(漢言無垢稱)，在先佛已造行修善，本得法忍，已得辯才，神通不戲，得無所畏，降魔勞怨，深入微妙，出於智度無極，善權方便，博入諸道，令得所愿。人根名德，生而具足，造成大道，所作事勝，佛聖善行，皆已得立，
【現代漢語翻譯】 現代漢語譯本： 『充滿了污穢和邪惡。』 編髮回答說：『賢者是因為心中雜有邪惡的想法，不依靠清凈的智慧來看待佛國罷了。應當像菩薩那樣意念清凈，依靠佛的智慧，因此才能見到佛國都是清凈的。』 於是佛立即用腳趾按壓地面，這三千大千世界都為之震動，無數百千種珍寶堆積裝飾，處處都經過精心的修飾，就像各種珍寶羅列在一起，非常美好清凈，如來的境界無量莊嚴清凈，於是全部顯現出來。一切魔眾都驚歎從未見過這樣的景象，並且都看到自己坐在寶蓮花上。佛告訴舍利弗（Śāriputra）：『你且看看這佛國的莊嚴清凈？』 舍利弗回答說：『是的。原本沒有見到，原本沒有聽聞，現在佛的國土美好清凈全部顯現。』 『是的，舍利弗（Śāriputra）！我的佛國就是這樣，爲了度化那些不賢良的人，如來隨著這些多嗔恨惱害的人而示現不同的佛國。譬如諸天用同一個金缽吃飯，福報多的人，舉手就能使食物自然潔凈。像這樣，舍利弗（Śāriputra）！如果人的意念清凈，就能自己見到諸佛和佛國都是清凈的。』 當佛顯現這佛土莊嚴清凈的時候，八萬四千人發起了無上正真道意（Anuttarā-samyak-saṃbodhi-citta），長者子寶事和五百童子都得到了柔順法忍。佛顯現神通，於是國土上的人沒有不欣然的，各自得到了自己所希望的。弟子修行者，天人和人三萬二千人，遠離塵垢，生起了諸法法眼；其中八千人斷盡了煩惱，心意解脫。 《維摩詰所說經·善權品》第二 這時，在維耶離（Vaiśālī）大城中有一位長者，名叫維摩詰（Vimalakīrti，漢譯為無垢稱），他在過去的佛面前已經修行善業，原本就已得到法忍，已經得到辯才，神通不是用來嬉戲的，得到了無所畏懼，降伏了魔眾的勞累和怨恨，深入了微妙的境界，超越了智慧的極限，善於運用權巧方便，廣泛進入各種道法，使眾生得到所愿。人的根器、名聲和德行，生來就具備，成就了大道，所做的事情殊勝，佛和聖人的善行，都已經建立。
【English Translation】 English version: 'Full of filth and evil.' Bianshe replied: 'The worthy one perceives it with a mind filled with evil thoughts, not relying on pure wisdom to view the Buddha-land. One should be like the Bodhisattvas, with pure intentions, relying on the wisdom of the Buddha, and thus see that all Buddha-lands are pure.' Then the Buddha immediately pressed the ground with his toe, and this three-thousand great thousand world trembled. Countless hundreds of thousands of precious jewels were piled up for adornment, and everywhere was meticulously decorated, like various treasures arranged together, extremely beautiful and pure. The immeasurable and adorned pure realm of the Tathagata was then fully revealed. All the demon hosts marveled at what they had never seen before, and all saw themselves sitting on jeweled lotus flowers. The Buddha said to Śāriputra: 'You should observe the adornment and purity of this Buddha-land?' Śāriputra replied: 'Yes. What was originally unseen and unheard is now fully revealed—the beautiful and pure Buddha-land.' 'Indeed, Śāriputra! My Buddha-land is like this. For the sake of saving those who are unworthy, the Tathagata manifests different Buddha-lands according to those who are full of anger and harm. For example, when the gods eat from the same golden bowl, those with more merit can purify the food simply by raising their hands. Likewise, Śāriputra! If a person's mind is pure, they will naturally see that all Buddhas and Buddha-lands are pure.' When the Buddha manifested this adorned and pure Buddha-land, eighty-four thousand people aroused the mind of Anuttarā-samyak-saṃbodhi-citta (unsurpassed, right, and perfect enlightenment), the son of the elder, Bao Shi, along with five hundred children, all attained the forbearance of gentleness and compliance with the Dharma. The Buddha manifested his supernatural powers, and thus everyone in the land was delighted, each obtaining what they desired. Among the disciples and practitioners, thirty-two thousand from gods, humans, and others, were freed from dust and defilement, and the Dharma-eye of all dharmas arose; eight thousand of them exhausted their outflows and were liberated in mind. Vimalakīrti Nirdeśa Sūtra, Chapter 2: Skillful Means At that time, in the great city of Vaiśālī, there was an elder named Vimalakīrti (meaning 'Immaculate Glory' or 'Stainless Fame' in Sanskrit). He had already cultivated good deeds in the presence of past Buddhas, originally attained the forbearance of the Dharma, already obtained eloquence, did not use supernatural powers for amusement, attained fearlessness, subdued the weariness and resentment of demons, deeply entered the subtle realms, transcended the limits of wisdom, was skilled in expedient means, broadly entered various paths, enabling beings to obtain their wishes. His roots, reputation, and virtue were complete from birth, he accomplished the Great Path, his deeds were supreme, and the good deeds of Buddhas and saints were all established.
覺意如海，而皆已入。諸佛咨嗟，弟子、釋、梵、世主所敬。欲度人故，居維耶離，矜行權道。資財無量，救攝貧民；以善方便，攝諸惡戒；以忍調行，攝諸恚怒；白衣精進，攝懈怠者；禪定正受，攝迷惑意；得智慧律，攝諸邪智。雖為白衣，奉持沙門至賢之行；居家為行，不止無色；有妻子婦，自隨所樂常修梵行；雖有家屬，常如閑居；現視嚴身，被服飲食，內常如禪。若在博弈戲樂，輒以度人；受諸異道，導以佛教不離聖典；因諸世間俗教善語，以法樂而樂之。一切見敬，為供養中最；所有耆舊，能喜世間一切治生諧偶；雖獲俗利，不以喜悅。游諸四衢，普持法律；入于王藏，諸講法眾；輒身往視，不樂小道；諸好學者，輒身往勸，誘開童蒙；入諸淫種，除其欲怒；入諸酒會，能立其志。入長者種，正長者意，能使樂法；入居士種，正居士意，能除其貪；入君子種，正君子意，能使忍和；入梵志種，正梵志意，使行高遠；入人臣中，正群臣意，為作端首使入正道；入帝王子，能正其意，以孝寬仁率化薄俗；入貴人中，能為雅樂，化正宮女；入庶人中，軟意愍傷，為興福力；入帝釋中，正帝釋意，為自在者，示現無常；入梵天中，正梵天意，能現梵殊勝之慧；入四天王，正天王意，能使擁護一切天下。
如是
【現代漢語翻譯】 現代漢語譯本： 他的覺悟深邃如海，一切都已經融入其中。諸佛都讚歎他，弟子、釋（帝釋天）、梵（梵天）、世主都尊敬他。爲了度化眾生，他居住在維耶離（吠舍離，古印度城市），以慈悲之心行使權宜之法。 他擁有無量的資財，救濟和收容貧困的百姓；用善良的方便法門，攝受各種犯惡戒的人；用忍辱和調伏的行為，攝受各種嗔恚和憤怒；以在家居士的身份精進修行，攝受那些懈怠的人；以禪定和正受，攝受那些迷惑的心意；獲得智慧之律，攝受各種邪惡的智慧。雖然身為在家居士，卻奉行出家沙門最賢善的行為；以居家的方式修行，卻不止於無色界定的境界；雖有妻子，卻隨順自己的意願常常修持梵行；雖然有家屬，卻常常像獨居一樣；外表上注重儀容，穿著打扮和飲食，內心卻常常處於禪定之中。如果身處博弈嬉戲的場合，就總是想辦法度化他人；接受各種外道的思想，引導他們進入佛教，但不離開佛教的聖典；藉助世間俗教的善言，用佛法的快樂來使他們快樂。一切人都尊敬他，認為他是供養中最殊勝的；所有年老的人，都能從他那裡得到世間一切治理生計的和諧方法；即使獲得世俗的利益，也不因此而感到喜悅。他遊走于各個街市，普遍地宣揚佛法；進入王宮的藏寶之處，以及各種講法的集會；總是親自前往觀看，不樂於小乘的法門；對於各種好學的學生，總是親自前往勸勉，誘導和開啟那些年幼無知的人；進入各種淫慾的場所，去除他們的慾望和憤怒；進入各種酒會，能夠堅定他們的意志。進入長者之家，端正長者的心意，使他們樂於佛法；進入居士之家，端正居士的心意，能夠去除他們的貪婪；進入君子之家，端正君子的心意，能夠使他們忍辱和睦；進入婆羅門之家，端正婆羅門的心意，使他們修行高遠；進入人臣之中，端正群臣的心意，為他們做榜樣，使他們進入正道；進入帝王王子之中，能夠端正他們的心意，用孝道和寬仁來感化那些輕薄的習俗；進入貴族之中，能夠用高雅的音樂，感化端正宮女；進入平民之中，用柔和的心意憐憫和傷感，為他們興建福力；進入帝釋天之中，端正帝釋天的心意，為那些自在者，示現無常的道理；進入梵天之中，端正梵天的心意，能夠展現梵天殊勝的智慧；進入四大天王之中，端正天王的心意，能夠使他們擁護一切天下。 像這樣。
【English Translation】 English version: His enlightenment is as profound as the sea, and all has been integrated into it. All the Buddhas praise him, and disciples, Śakra (ruler of the devas), Brahmā (creator god), and world rulers respect him. In order to liberate beings, he resides in Vaiśālī (ancient Indian city), compassionately employing expedient means. He possesses immeasurable wealth, rescuing and sheltering impoverished people; with skillful and kind methods, he gathers in those who have broken evil precepts; with patience and disciplined conduct, he gathers in all anger and wrath; as a white-robed layman, he diligently practices, gathering in the lazy; with meditation and right samādhi, he gathers in confused minds; having obtained the wisdom of the precepts, he gathers in all evil wisdom. Although he is a layman, he upholds the most virtuous conduct of a śrāmaṇa (wandering ascetic); practicing at home, he does not stop at the realm of non-form; though he has a wife, he constantly cultivates brahmacharya (celibacy) according to his own pleasure; though he has a family, he is always as if living in solitude; outwardly, he pays attention to his appearance, clothing, and food, but inwardly, he is always in meditation. If he is in a gambling or entertainment setting, he always finds a way to liberate others; accepting various heterodox teachings, he guides them into Buddhism without departing from the sacred scriptures; using the good words of worldly customs, he delights them with the joy of the Dharma. All people respect him, considering him the most excellent of offerings; all the elders can obtain from him harmonious methods for managing worldly affairs; even if he obtains worldly benefits, he is not delighted by them. He wanders through the streets, universally upholding the laws; he enters the treasury of the king, and various assemblies for preaching the Dharma; he always goes to see them in person, not delighting in the small vehicle; for all diligent students, he always goes to encourage them in person, guiding and enlightening the young and ignorant; he enters various places of lust, removing their desires and anger; he enters various drinking parties, able to establish their will. He enters the homes of elders, correcting the elders' minds, enabling them to delight in the Dharma; he enters the homes of householders, correcting the householders' minds, able to remove their greed; he enters the homes of gentlemen, correcting the gentlemen's minds, enabling them to be patient and harmonious; he enters the homes of Brahmins, correcting the Brahmins' minds, enabling them to practice lofty and far-reaching conduct; he enters among the ministers, correcting the ministers' minds, acting as a model for them, enabling them to enter the right path; he enters among the emperors and princes, able to correct their minds, using filial piety and benevolence to transform those with frivolous customs; he enters among the nobles, able to use elegant music to transform and correct the palace women; he enters among the common people, with gentle compassion and sorrow, building up the power of blessings for them; he enters among the Śakras (ruler of the devas), correcting the Śakras' minds, for those who are at ease, showing the impermanence of things; he enters among the Brahmās (creator god), correcting the Brahmās' minds, able to manifest the Brahmās' extraordinary wisdom; he enters among the Four Heavenly Kings, correcting the Heavenly Kings' minds, able to enable them to protect all under heaven. Thus it is.
，長者維摩詰不可稱說善權方便無所不入，其以權道，現身有疾。以其疾故，國王、大臣、長者、居士、群臣、太子並餘眾輩，從而問疾者無數千人。其往者，維摩詰輒為說，是四大身為死亡法，言：「諸仁者！是身無常，為無強，為無力，為無堅，為苦，為老，為病，為多痛畏。諸仁者！如此身，明智者所不怙。是身如聚沫，澡浴強忍；是身如泡，不得久立；是身如野馬，渴愛疲勞；是身如芭蕉，中無有堅；是身如幻，轉受報應；是身如夢，其現恍惚；是身如影，行照而現；是身如響，因緣變失；是身如霧，意無靜相；是身如電，為分散法；是身無主，為如地；是身非身，為如火；是身非命，為如風；是身非人，為如水；是身非有，四大為家；是身為空，無我無性無命無人；是身無我，我者轉離；是身如束薪，筋纏如立；是身非真，但巧風合；是身為荒，不凈腐積；是身為虛偽，而復速朽，為磨滅法；是身為災，一增百病；是身老為怨，以老苦極；是身為窮道，為要當死。諸仁者！此可患厭，當發清凈不淫之行，如佛法身，吾等當學。佛法身者，從福祐生，佛身者，從智生，從戒品、定品、慧品、解品、度知見品生，從慈悲喜護生，從佈施調意自損生，從忍辱仁愛柔和生，從強行精進功德生，從禪解定意正受生，從
【現代漢語翻譯】 現代漢語譯本： 長者維摩詰（Vimalakirti，一位在家菩薩的名字）以不可思議的善巧方便，無所不入。他運用權宜之法，示現自身有疾病。因為他生病的原因，國王、大臣、長者、居士（在家信徒）、各位官員、太子以及其他許多人，前來問候他病情的人數以千計。對於前來探望的人，維摩詰總是為他們說法，闡述這由四大（地、水、火、風）組成的身體終將走向死亡的法則，他說：『各位仁者！這個身體是無常的，沒有力量，沒有堅固，充滿痛苦，會衰老，會生病，會遭受各種痛苦和恐懼。各位仁者！這樣的身體，明智的人是不會依仗的。這個身體就像一堆泡沫，需要通過洗浴才能勉強維持；這個身體就像水泡，不能長久存在；這個身體就像野馬，因渴愛而疲憊不堪；這個身體就像芭蕉樹，內部沒有堅實之處；這個身體就像幻術，不斷承受果報；這個身體就像夢境，所呈現的景象虛幻不定；這個身體就像影子，隨著行為而顯現；這個身體就像回聲，因緣變化而消失；這個身體就像霧氣，內心沒有平靜的狀態；這個身體就像閃電，是容易消散的；這個身體沒有主人，就像大地一樣；這個身體不是真正的身體，就像火焰一樣；這個身體不是真正的生命，就像風一樣；這個身體不是真正的人，就像水一樣；這個身體不是真實的存在，四大是它的組成部分；這個身體是空性的，沒有我、沒有自性、沒有生命、沒有人；這個身體沒有我，所謂的『我』是不斷變化的；這個身體就像一捆柴火，用筋纏繞才能勉強立住；這個身體不是真實的，只是巧妙地由風組合而成；這個身體是荒蕪的，充滿不凈之物和腐爛的堆積；這個身體是虛假的，而且迅速朽壞，是終將磨滅的；這個身體是災難的根源，一旦增加就會引發各種疾病；這個身體衰老是令人怨恨的，因為衰老帶來極大的痛苦；這個身體是窮途末路，終將面臨死亡。各位仁者！對此應該感到厭惡，應當發起清凈不淫的修行，學習如佛的法身。佛的法身，是從福德和庇佑中產生的；佛的身，是從智慧中產生的，從戒品（道德）、定品（禪定）、慧品（智慧）、解品（解脫）、度知見品（正確的知見）中產生的，從慈悲喜捨（四無量心）中產生的，從佈施、調伏心意、自我犧牲中產生的，從忍辱、仁愛、柔和中產生的，從努力修行、精進功德中產生的，從禪定、解脫、正念正受中產生的，從… '
【English Translation】 English version: The elder Vimalakirti (Vimalakirti, name of a lay bodhisattva) possessed inconceivable skillful means and entered into all realms without obstruction. He employed expedient methods to manifest himself as being ill. Because of his illness, the king, ministers, elders, lay practitioners, officials, princes, and numerous others came to inquire about his condition, numbering in the thousands. To those who came to visit, Vimalakirti would always expound the Dharma, explaining that this body composed of the four elements (earth, water, fire, and wind) is subject to the law of death, saying: 'Virtuous ones! This body is impermanent, without strength, without firmness, full of suffering, subject to aging, sickness, and various pains and fears. Virtuous ones! Such a body is not relied upon by the wise. This body is like a mass of foam, barely maintained by bathing; this body is like a bubble, unable to last long; this body is like a wild horse, exhausted by craving; this body is like a banana tree, without any solidity inside; this body is like an illusion, constantly receiving karmic retribution; this body is like a dream, its appearances are fleeting and uncertain; this body is like a shadow, appearing according to actions; this body is like an echo, disappearing due to changing conditions; this body is like mist, the mind without a state of stillness; this body is like lightning, easily scattered; this body has no owner, like the earth; this body is not a true body, like fire; this body is not true life, like wind; this body is not a true person, like water; this body is not a true existence, the four elements are its family; this body is emptiness, without self, without nature, without life, without person; this body is without self, the so-called 'self' is constantly changing; this body is like a bundle of firewood, held together by tendons; this body is not real, merely a skillful combination of wind; this body is desolate, filled with impure things and decaying accumulations; this body is false and quickly decays, destined to perish; this body is the source of calamity, increasing and causing various diseases; this body's aging is hateful, because aging brings great suffering; this body is a dead end, inevitably facing death. Virtuous ones! You should be disgusted with this, and should generate pure, non-lustful practice, learning the Dharma body of the Buddha. The Dharma body of the Buddha arises from blessings and protection; the body of the Buddha arises from wisdom, arising from the precepts (morality), samadhi (meditation), wisdom (prajna), liberation, right knowledge and vision, arising from loving-kindness, compassion, joy, and equanimity (the four immeasurables), arising from generosity, taming the mind, self-sacrifice, arising from patience, loving-kindness, gentleness, arising from diligent practice, energetic merit, arising from dhyana, liberation, right mindfulness and right reception, arising from...'
智度無極聞德生，從善權方便智謀生，從一切諸度無極生，從三十七道品生，從神通生，從止觀生，從十力生，從四無所畏生，從佛十八法生，從斷一切惡法生，從一切善法合會生，從諦生，從誠生，不可計清凈行為成如來身。如是，仁者！當自勖勉，欲除一切病者，當發行大道。」如是，維摩詰為諸問疾者如應說法，令無數千人發無上正真道意。
維摩詰所說經弟子品第三
於是，長者維摩詰自念：「寢疾于床，唸佛在心。」佛亦悅可是長者，便告賢者舍利弗：「汝行詣維摩詰問疾。」
舍利弗白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔常宴坐他樹下，時維摩詰來謂我言：『唯！舍利弗！不必是坐為宴坐也。賢者！坐當如法不於三界現身意，是為宴坐；不于內意有所住，亦不于外作二觀，是為宴坐；立於禪以滅意現諸身，是為宴坐；於六十二見而不動，於三十七品而觀行；于生死勞垢而不造，在禪行如泥洹。若賢者如是坐，如是立，是為明曉如來坐法。』時我，世尊！聞是法，默而止，不能加報，故我不任詣彼問疾。」
佛告賢者大目犍連：「汝行詣維摩詰問疾。」
目犍連白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔為諸少年居士說法，時維摩詰來謂我言：『賢者
【現代漢語翻譯】 現代漢語譯本：智慧的圓滿來自聽聞佛法，善巧方便的智慧謀略由此而生，一切諸波羅蜜的圓滿由此而生，三十七道品由此而生，神通由此而生，止觀由此而生，十力由此而生，四無所畏由此而生，佛的十八不共法由此而生，斷除一切惡法由此而生，一切善法的彙集由此而生，真諦由此而生，誠實由此而生，不可計量的清凈行為成就如來之身。所以，各位仁者！應當自我勉勵，想要去除一切疾病，就應當發起修習大乘佛道。』就這樣，維摩詰為前來問病的人們，根據他們的情況說法，使得無數千人發起了無上正等正覺之心。
《維摩詰所說經·弟子品》第三
於是，長者維摩詰心想：『我雖然臥病在床，但心中憶念著佛。』佛也知道這位長者的心意，於是告訴賢者舍利弗：『你前去維摩詰那裡問候他的病情。』
舍利弗對佛說：『我不能勝任前去問候他的病情。這是什麼原因呢？我記得過去我常常在其他樹下靜坐，當時維摩詰前來對我說：『喂！舍利弗！不一定是坐著才是靜坐。賢者！靜坐應當如法，不於三界顯現身意，這才是靜坐；不在內心有所執住，也不在外境上作二種觀想，這才是靜坐；安住于禪定而滅除意念，顯現諸種身形，這才是靜坐；對於六十二種邪見而不動搖，對於三十七道品而如實觀行；對於生死輪迴的勞苦污垢而不造作，在禪定中修行如同進入涅槃。如果賢者你這樣坐，這樣站立，這才算是真正明瞭如來的坐法。』當時，世尊！我聽了這些話，沉默不語，不能加以辯駁，所以我不勝任前去問候他的病情。』
佛告訴賢者大目犍連：『你前去維摩詰那裡問候他的病情。』
目犍連對佛說：『我不能勝任前去問候他的病情。這是什麼原因呢？我記得過去我為一些年輕的在家居士說法，當時維摩詰前來對我說：『賢者
【English Translation】 English version: 'The perfection of wisdom arises from hearing the Dharma, skillful and expedient wisdom arises from it, the perfection of all the Paramitas arises from it, the Thirty-seven Limbs of Enlightenment arise from it, supernormal powers arise from it, cessation and contemplation arise from it, the Ten Powers arise from it, the Four Fearlessnesses arise from it, the Buddha's Eighteen Unique Qualities arise from it, the cutting off of all evil dharmas arises from it, the assembly of all good dharmas arises from it, truth arises from it, sincerity arises from it, immeasurable pure conduct accomplishes the body of the Tathagata. Therefore, virtuous ones! You should encourage yourselves. If you wish to remove all illnesses, you should set forth on the Great Path.' In this way, Vimalakirti, for those who came to inquire about his illness, taught the Dharma according to their needs, causing countless thousands of people to generate the mind of unsurpassed, right, and perfect enlightenment.
The Vimalakirti Nirdesa Sutra, Chapter 3: Disciples
Then, the elder Vimalakirti thought to himself: 'Although I am lying sick in bed, my mind is mindful of the Buddha.' The Buddha also knew the elder's mind, and so he said to the worthy Shariputra: 'Go to Vimalakirti and inquire about his illness.'
Shariputra said to the Buddha: 'I am not capable of going to inquire about his illness. Why is that? I remember that in the past I was often sitting in meditation under a tree, when Vimalakirti came and said to me: 'Hey! Shariputra! It is not necessarily sitting that is meditation. Worthy one! Sitting should be in accordance with the Dharma, not manifesting body and mind in the Three Realms, this is meditation; not dwelling on any internal thoughts, nor making dualistic observations on external objects, this is meditation; abiding in dhyana and extinguishing thoughts, manifesting various bodies, this is meditation; being unmoved by the sixty-two views, observing and practicing the thirty-seven limbs of enlightenment; not creating the toilsome defilements of samsara, practicing in dhyana as if in nirvana. If, worthy one, you sit like this, stand like this, then you truly understand the Tathagata's way of sitting.' At that time, World Honored One! When I heard these words, I remained silent and could not reply, so I am not capable of going to inquire about his illness.'
The Buddha said to the worthy Maha Maudgalyayana: 'Go to Vimalakirti and inquire about his illness.'
Maha Maudgalyayana said to the Buddha: 'I am not capable of going to inquire about his illness. Why is that? I remember that in the past I was teaching the Dharma to some young laymen, when Vimalakirti came and said to me: 'Worthy one
！莫為居家白衣說法如賢者所說。欲說法者，當爲如法。如法者，離人垢，以不我為離染塵，不有命為離生死，不處人為本末，斷如滅相，不以淫為無掛礙，至不老為諸作斷，以隨食為離諸損，而一切救如空，等為無適莫，以無吾為除吾作，以無識心為離識心，以無倫為無有比，以因緣相為入無等，以法情正學正諸情，以如事入應無所入。憶識信而皆為立，終始不動，不動則六無猗，不望于眾人，當來無住，空為正止，無相為惟行，無愿為離淵，不自舉不自容，為離起分而無家，眼耳鼻口身心已過無所住，亦不無心住，已得無知為離眾行法。賢者！為如此，何說為說法？法說者為等句，聞者當等聞。說不如等句者，彼為非說，為非聞，為未。譬若幻士為幻人說法，當建是意以為說法。隨人本德所應，當善見為現智，以大悲不癡妄為成大乘，于佛有反覆，內性清凈，不斷三寶，樂以是說法說。』說是語時，世尊！八百居士發無上正真道意。我無此辯，是故不任詣彼問疾。」
佛告賢者大迦葉：「汝行詣維摩詰問疾。」
迦葉白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔于貧聚而行乞，時維摩詰來謂我言：『如賢者，有大哀，舍大姓，從貧乞。當知，已等法施普施於所行，已能不食哀故從乞。如不以言
【現代漢語翻譯】 現代漢語譯本：『不要像賢者那樣為在家的俗人說法。想要說法，應當如法。如法就是，遠離人的污垢，以『無我』來遠離染污，以『無命』來遠離生死，不以人為根本，斷滅一切表象，不以淫慾為無掛礙，以達到不老為斷絕一切造作，以隨緣飲食為遠離各種損害，並且一切救助都如虛空，平等對待沒有偏頗，以『無吾』來去除自我的造作，以『無識心』來遠離有分別的意識，以『無倫』來達到無可比擬的境界，以因緣的顯現來進入無等的狀態，以符合佛法的真情實感來端正學習，端正各種情慾，以如實的方式進入，不應有所執著。憶念、認識、信念都要建立起來，自始至終不動搖，不動搖就能六根無所依傍，不期望于眾人，未來沒有停留，以空性為真正的止息，以無相為唯一的修行，以無愿為遠離深淵，不自我抬高也不自我貶低，爲了遠離起始的分別而沒有家，眼、耳、鼻、舌、身、意已經過去，沒有停留之處，也不以無心為停留之處，已經獲得無知，從而遠離各種行為法則。賢者！像這樣，說什麼才是說法？法說就是平等之句，聽者應當平等地聽聞。說法不如平等之句，那就是非說法，非聽聞，未通達。譬如幻術師為幻化出來的人說法，應當建立這樣的意念來作為說法。隨著人們原本的德行所應得的，應當善於觀察，展現智慧，以大慈悲不癡迷妄想來成就大乘，對於佛法有反覆的思量，內在的自性清凈，不斷絕三寶，樂於用這樣的說法來宣說。』說完這些話的時候，世尊！八百位居士發起了無上正等正覺之心。我沒有這樣的辯才，所以不能勝任去那裡問候疾病。』 佛告訴賢者大迦葉：『你去維摩詰那裡問候疾病。』 迦葉對佛說：『我不能勝任去那裡問候疾病。為什麼呢？記得我以前在貧民窟里乞食，當時維摩詰來對我說：『像賢者您這樣，有大慈悲心，捨棄了富貴人家，向貧窮的人乞食。應當知道，已經平等地用法佈施普遍施予所行之處，已經能夠不為哀憐的緣故而乞食。如果不以言語...』
【English Translation】 English version: 『Do not preach the Dharma to laypeople as the wise do. If you wish to preach the Dharma, you should do so according to the Dharma. To be according to the Dharma is to be free from the defilements of people, to be free from contamination by taking 『no-self』 as a guide, to be free from birth and death by taking 『no-life』 as a guide, not to take people as the basis, to cut off all appearances as if they were extinguished, not to take lust as unhindered, to take reaching non-aging as the cessation of all actions, to take following food as being free from all harm, and to regard all salvation as empty, to treat all equally without preference, to remove self-creation by taking 『no-ego』, to be free from discriminating consciousness by taking 『no-mind』, to be incomparable by taking 『no-comparison』, to enter the state of unequaledness by taking the appearance of dependent origination, to rectify learning and emotions with Dharma-like feelings, and to enter things as they are without clinging. Memory, knowledge, and faith should all be established, unwavering from beginning to end. If unwavering, the six senses will have nothing to rely on, not expecting anything from the masses, with no dwelling in the future, taking emptiness as the true cessation, taking no-form as the only practice, taking no-desire as being free from the abyss, neither exalting oneself nor belittling oneself, being without a home in order to be free from the divisions of origin, the eyes, ears, nose, tongue, body, and mind have passed without dwelling anywhere, nor dwelling in no-mind, having attained no-knowledge in order to be free from all practices of the Dharma. Wise one! In this way, what is called preaching the Dharma? Preaching the Dharma is equal words, and listeners should listen equally. If preaching is not like equal words, then it is not preaching, not listening, and not understanding. It is like a magician preaching to illusory people, one should establish this intention as preaching the Dharma. According to the inherent virtue that people deserve, one should be good at observing and manifesting wisdom, accomplishing the Great Vehicle with great compassion and without delusion, repeatedly contemplating the Buddha Dharma, with inner nature pure, not cutting off the Three Jewels, and joyfully using such Dharma to preach.』 When these words were spoken, World Honored One! Eight hundred laypeople aroused the mind of unsurpassed, right, and perfect enlightenment. I do not have such eloquence, therefore I am not capable of going there to inquire about his illness.』 The Buddha said to the wise Mahākāśyapa (Great Kashyapa): 『Go to Vimalakīrti (Pure Fame) and inquire about his illness.』 Kāśyapa (Great Kashyapa) said to the Buddha: 『I am not capable of going there to inquire about his illness. Why? I remember that I used to go begging in a poor village, and Vimalakīrti (Pure Fame) came and said to me: 『Like the wise one, you have great compassion, abandoning the great clan and begging from the poor. You should know that you have already equally given the Dharma, universally giving to all places you go, and you are already able to beg not for the sake of pity. If not with words...』
若住空聚，所入聚中，欲度男女，所入城邑，知其種姓，輒詣劣家所行乞，于諸法無所受。若見色如盲等，所聞聲如響等，所嗅香如風等，所食味不以識得，細滑無更樂，于識法如幻。如今，耆年！已過八邪，八解正受，以正定越邪定。以是所乞敬一切人，亦以奉敬諸佛賢聖，然後自食。如是食者，為非眾勞亦非無勞，不有定意亦無所立，不在生死不住滅度。如賢者食所乞與者，為非無福，亦非大福，為非耗減，亦非長益，是為正依佛道，不依弟子之道。賢者！如是，為不以癡妄食國中施。』時我，世尊！聞其說是，至未曾有，一切菩薩當爲作禮。斯有家名，乃以此辯勸發道意。吾從是來，希復立人為弟子緣一覺行，每事勸人學無上正真之道，故我不任詣彼問疾。」
佛告長老須菩提：「汝行詣維摩詰問疾。」
須菩提白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔入其舍欲乞食，時維摩詰取我缽盛滿飯，謂我言：『設使，賢者！于食等者，諸法得等；諸法等者，得眾施等。如是行乞，為可取彼。若賢者，不絕淫怒癡，亦不與俱一切常，若不知己身，已得一行，為非不明，非趣有愛，非得明度，亦非極罪，正解已解。不解不縛，不四諦見非不見諦，不得道，不凡人，不凡法語，不為真非不真，一切無
【現代漢語翻譯】 現代漢語譯本：如果居住在空曠的村落，進入村落中，想要度化男女，進入城邑中，瞭解他們的種姓，就去低下的家庭乞食，對於一切法都不執著。如果看見色塵就像盲人一樣，聽見聲音就像迴響一樣，嗅到香氣就像風一樣，吃食物不以意識來分辨，不追求細滑的觸感，對於意識到的法就像幻象一樣。現在，耆年（指維摩詰）！已經超越了八邪，進入了八解正受，以正定超越了邪定。因此，用乞食所得的食物尊敬一切人，也用它來供奉諸佛賢聖，然後自己才吃。像這樣吃飯，既不是徒勞無功也不是毫無作用，不執著于固定的意念也沒有任何執著，不在生死輪迴中也不停留在涅槃寂滅。像賢者（指維摩詰）那樣吃乞食所得的食物，對於佈施者來說，既不是沒有福報，也不是很大的福報，既不會耗損也不會增長，這是真正依循佛道，而不是依循弟子之道。賢者！像這樣，才不是用愚癡和妄想來消耗國家的佈施。』當時我，世尊（指釋迦牟尼佛）！聽到他這樣說，感到非常震驚，一切菩薩都應當向他作禮。這個人有家室，卻能用這樣的辯才勸導啓發道心。我自從那次之後，希望再立人為弟子，因為他覺悟到了一切行為的根源，每件事都勸人學習無上正真之道，所以我不能勝任去他那裡問候疾病。」 佛告訴長老須菩提：「你去維摩詰那裡問候疾病。」 須菩提對佛說：「我不能勝任去他那裡問候疾病。為什麼呢？我記得以前去他家乞食，當時維摩詰拿我的缽盛滿飯，對我說：『假設，賢者（指須菩提）！對於食物平等看待，那麼對於一切法也能平等看待；對於一切法平等看待，就能得到眾生的平等佈施。像這樣乞食，才可以接受別人的供養。如果賢者，不能斷絕淫慾、嗔怒、愚癡，也不與一切常法同在，如果不知道自己的身心，已經得到了一行三昧，那不是不明智嗎？不是趨向于有愛嗎？不是得到了明度嗎？也不是達到了極罪，而是正確地理解了已經理解的。不理解就不會被束縛，不以四諦的見解來看待也不是不以四諦的見解來看待，不得道，不是凡人，不是凡人的言語，不是真實也不是不真實，一切都是無常的。』
【English Translation】 English version: 'If dwelling in an empty village, upon entering a village, desiring to liberate men and women, upon entering a city, knowing their caste, one should go to the homes of the lowly to beg for food, without attachment to any dharma. If seeing form is like a blind person, hearing sound is like an echo, smelling fragrance is like wind, tasting flavor is not discerned by consciousness, not seeking subtle and smooth pleasures, regarding the dharma of consciousness as an illusion. Now, Venerable One (referring to Vimalakirti)! You have transcended the eight wrong practices, entered the eight liberations and correct samadhi, using correct concentration to surpass wrong concentration. Therefore, use the food obtained from begging to respect all people, and also use it to offer to all Buddhas and sages, and then eat it yourself. Eating in this way is neither futile nor without purpose, neither clinging to fixed intentions nor establishing anything, neither in samsara nor abiding in nirvana. Like a wise person (referring to Vimalakirti) eating food obtained from begging, for the giver, it is neither without merit nor great merit, neither diminishing nor increasing, this is truly relying on the Buddha's path, not relying on the path of disciples. Wise one! In this way, one is not consuming the offerings of the country with ignorance and delusion.』 At that time, I, World Honored One (referring to Shakyamuni Buddha)! Hearing him say this, felt unprecedented astonishment, all Bodhisattvas should pay homage to him. This person has a family, yet he can use such eloquence to encourage and inspire the aspiration for enlightenment. Since then, I have hoped to establish people as disciples, because he awakened to the root of all actions, and in every matter, he encourages people to learn the unsurpassed and truly correct path, therefore I am not capable of visiting him to inquire about his illness.」 The Buddha told the Elder Subhuti: 「Go to Vimalakirti to inquire about his illness.」 Subhuti said to the Buddha: 「I am not capable of visiting him to inquire about his illness. Why? I remember once going to his house to beg for food, at that time Vimalakirti took my bowl and filled it with rice, and said to me: 『Suppose, Wise One (referring to Subhuti)! If one regards food equally, then one can regard all dharmas equally; if one regards all dharmas equally, then one can receive the equal offerings of all beings. Begging for food in this way is acceptable to receive offerings from others. If, Wise One, one cannot sever lust, anger, and delusion, nor be with all that is constant, if one does not know one's own body and mind, and has already attained the Samadhi of One Practice, is that not unwise? Is that not tending towards attachment to existence? Is that not attaining clarity? Is that not reaching the ultimate sin, but rather correctly understanding what has already been understood. Not understanding is not being bound, not seeing the Four Noble Truths is not not seeing the Truths, not attaining the path, not an ordinary person, not ordinary words, not true nor untrue, all is impermanent.』
法行離法之想。不見佛，不聞法，是亦有師不蘭迦葉、摩訶離瞿耶婁、阿夷專基耶今離、波休迦旃、先比盧特、尼犍子等。又，賢者！彼師說猗為道，從是師者，為住諸見，為墮邊際，不及佛處，為歸八難，為在眾勞，不信之垢，不得離生死之道；然其于眾人，亦為他人想。若賢者，為他人想如彼者，則非祐除也。其施賢者，為還眾魔共一手，作眾勞侶。於一切人若影想者，其住如謗諸佛，毀諸經，不依眾經不得滅度矣。當以如是，行取乞耶？』時我，世尊！得此惘然，不識是何言？當何說？便置缽出其舍。維摩詰言：『唯，須菩提！取缽勿懼。云何賢者，如來以想而言說乎？何為以懼？』我言：『不也。』維摩詰言：『想為幻而自然，賢者不曰一切法一切人皆自然乎？至於智者，不以明著，故無所懼。悉舍文字，于字為解脫，解脫相者，則諸法也。』當其，世尊！說是語時，二百天人得法眼凈，故我不任詣彼問疾。」
佛告邠耨文陀尼子：「汝行詣維摩詰問疾。」
邠耨白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔在他方大樹下，為阿夷行比丘說死畏之法，時維摩詰來謂我言：『欲何置此人，何以教此比丘？無乃反戾此摩尼之心，是已為下正行。又不當以不視人根而說其意也。當取使無瘡，莫便
【現代漢語翻譯】 現代漢語譯本：『法行離法之想』，就是修行佛法時，要超越對佛法的執著。『不見佛，不聞法』，就是不執著于佛的形象和佛法的言語，這樣的人，和那些外道老師，如不蘭迦葉（Purana Kassapa，六師外道之一）、摩訶離瞿耶婁（Makkhali Gosala，六師外道之一）、阿夷專基耶今離（Ajita Kesakambali，六師外道之一）、波休迦旃（Pakudha Kaccayana，六師外道之一）、先比盧特（Sanjaya Belatthiputta，六師外道之一）、尼犍子（Nigantha Nataputta，耆那教創始人）等，又有什麼區別呢？ 『又，賢者！彼師說猗為道，從是師者，為住諸見，為墮邊際，不及佛處，為歸八難，為在眾勞，不信之垢，不得離生死之道；然其于眾人，亦為他人想。若賢者，為他人想如彼者，則非祐除也。其施賢者，為還眾魔共一手，作眾勞侶。於一切人若影想者，其住如謗諸佛，毀諸經，不依眾經不得滅度矣。當以如是，行取乞耶？』又說，那些老師所說的依靠是道，跟隨他們的學生，會執著于各種見解，落入極端，無法達到佛的境界，最終會陷入八難（沒有機會聽聞佛法的八種障礙），處於無盡的煩惱之中，被不信的污垢所染，無法脫離生死輪迴。而且他們看待眾生，也只是把他們當成『他人』。如果賢者您也像他們一樣把眾生看作『他人』，那就不是真正的解脫。您對他們的施捨，實際上是幫助眾魔，與他們一同製造更多的煩惱。如果對一切人都抱有虛幻的『影想』，那就是在誹謗諸佛，詆譭經典，不依靠正確的經典，就無法獲得解脫。難道您要用這樣的方式去乞食嗎？』 『時我，世尊！得此惘然，不識是何言？當何說？便置缽出其舍。』當時，世尊！我聽了這些話，感到非常茫然，不知道他到底在說什麼，也不知道該如何回答，於是就放下缽，離開了他的住所。 『維摩詰言：『唯，須菩提！取缽勿懼。云何賢者，如來以想而言說乎？何為以懼？』維摩詰說：『須菩提，拿回你的缽，不要害怕。賢者，如來會用虛妄的『想』來宣說佛法嗎？你又有什麼好害怕的呢？』 『我言：『不也。』維摩詰言：『想為幻而自然，賢者不曰一切法一切人皆自然乎？至於智者，不以明著，故無所懼。悉舍文字，于字為解脫，解脫相者，則諸法也。』我說：『不會的。』維摩詰說：『『想』是虛幻的，但也是自然存在的，賢者您不是說過一切法、一切人都是自然存在的嗎？對於有智慧的人來說，不會執著于表面的文字，所以沒有什麼好害怕的。應該完全放下對文字的執著，從文字中獲得解脫，而解脫的真正含義，就是一切諸法的實相。』 『當其，世尊！說是語時，二百天人得法眼凈，故我不任詣彼問疾。』當時，世尊！當維摩詰說這些話的時候，有兩百位天人獲得了清凈的法眼，所以我認為自己沒有能力去探望他的疾病。』
佛告邠耨文陀尼子（Binnu-mandani-putra，人名）: 『汝行詣維摩詰問疾。』佛告訴邠耨文陀尼子：『你去探望維摩詰的疾病。』
邠耨白佛言：『我不堪任詣彼問疾。所以者何？憶念我昔在他方大樹下，為阿夷行比丘說死畏之法，時維摩詰來謂我言：『欲何置此人，何以教此比丘？無乃反戾此摩尼之心，是已為下正行。又不當以不視人根而說其意也。當取使無瘡，莫便』邠耨文陀尼子對佛說：『我沒有能力去探望他的疾病。原因是什麼呢？我記得以前在其他地方的大樹下，為一位阿夷行（Ajivika，古印度的一個苦行教派）比丘宣說關於死亡恐懼的佛法時，維摩詰來對我說：『你想要把這個人安置在哪裡？為什麼要教這位比丘佛法？這樣做難道不是違背了他原本的摩尼（Mani，寶珠）之心嗎？這是一種低劣的修行方式。而且，你不應該在不瞭解對方根器的情況下就隨意宣說佛法。應該選擇沒有傷口的地方下手，不要』
【English Translation】 English version: 『To practice the Dharma while being detached from the notion of Dharma』 means to transcend attachment to the Dharma itself when cultivating it. 『Not seeing the Buddha, not hearing the Dharma』 means not being attached to the Buddha's image and the words of the Dharma. How are such people different from those non-Buddhist teachers like Purana Kassapa (one of the Six Heretical Teachers), Makkhali Gosala (one of the Six Heretical Teachers), Ajita Kesakambali (one of the Six Heretical Teachers), Pakudha Kaccayana (one of the Six Heretical Teachers), Sanjaya Belatthiputta (one of the Six Heretical Teachers), and Nigantha Nataputta (founder of Jainism)? 『Furthermore, O worthy one! Those teachers say that reliance is the path. Those who follow them cling to various views, fall into extremes, cannot reach the Buddha's realm, return to the Eight Difficulties (eight obstacles that prevent one from hearing the Dharma), remain in endless toil, and are stained by the dirt of disbelief, unable to escape the cycle of birth and death. Moreover, they regard all beings as 『others.』 If you, O worthy one, also regard beings as 『others』 like them, then it is not true liberation. Your offerings to them actually assist the demons and create more troubles together. If one holds illusory 『shadow thoughts』 towards all people, it is like slandering all Buddhas, destroying the scriptures, and one cannot attain liberation without relying on the correct scriptures. Is this how you intend to beg for alms?』 『At that time, O World-Honored One! I was bewildered by these words, not knowing what he meant or what to say. So, I put down my bowl and left his house.』 At that time, O World-Honored One! After hearing these words, I felt very confused, not knowing what he was talking about or how to respond. So, I put down my bowl and left his residence. 『Vimalakirti said, 『O Subhuti! Take back your bowl and do not be afraid. How could the Tathagata (another name for Buddha) speak with notions? Why be afraid?』 Vimalakirti said, 『Subhuti, take back your bowl and do not be afraid. Worthy one, would the Tathagata use illusory 『thoughts』 to expound the Dharma? What is there to be afraid of?』 『I said, 『No.』 Vimalakirti said, 『Thoughts are illusory yet natural. Worthy one, have you not said that all dharmas and all people are natural? As for the wise, they do not cling to superficial words, so there is nothing to fear. Completely abandon attachment to words, and find liberation in words. The true meaning of liberation is the true nature of all dharmas.』 I said, 『No, he wouldn't.』 Vimalakirti said, 『Thoughts are illusory but also naturally existing. Worthy one, haven't you said that all dharmas and all people exist naturally? For the wise, they do not cling to the surface of words, so there is nothing to fear. You should completely let go of attachment to words, and obtain liberation from words, and the true meaning of liberation is the true nature of all dharmas.』 『At that time, O World-Honored One! When he spoke these words, two hundred devas (heavenly beings) attained the purity of the Dharma Eye, so I do not consider myself capable of visiting him to inquire about his illness.』 At that time, O World-Honored One! When Vimalakirti spoke these words, two hundred devas attained the pure Dharma Eye, so I feel that I am not capable of visiting him to inquire about his illness.』
The Buddha said to Binnu-mandani-putra (name of a person): 『Go and inquire about Vimalakirti's illness.』 The Buddha told Binnu-mandani-putra: 『Go and visit Vimalakirti's illness.』
Binnu said to the Buddha: 『I am not capable of visiting him to inquire about his illness. Why? I remember that once, under a large tree in another place, I was explaining the Dharma of the fear of death to a Ajivika (an ancient ascetic sect in India) bhikkhu (Buddhist monk), when Vimalakirti came and said to me: 『Where do you want to place this person? Why are you teaching this bhikkhu the Dharma? Isn't this contrary to his original Mani (jewel) heart? This is an inferior practice. Furthermore, you should not speak about its meaning without seeing the person's roots. You should choose a place without wounds, do not』
內壞於灶，在大生死，可使入跡，莫專導以自守之。又此，賢者！諸比丘在大道已有決，如何忘其道意，而發起以弟子行乎？』是時，維摩詰即如其像三昧正受，念是比丘宿命，已於五百佛立德本，在無上正真道已分佈，因其道意而為解說。即時，諸比丘稽首禮維摩詰足。已為說如是法，皆得不退轉。自從是來，我念：『弟子未觀察人者，不可為說法。所以者何？不能常定意根，原知本德，如佛世尊。』故我不任詣彼問疾。」
佛告長老迦旃延：「汝行詣維摩詰問疾。」
迦旃延白佛言：「我不堪任詣彼問疾。所以者何？憶念昔者佛為兩比丘粗現軌跡，已便入室，吾於後為其說經中要言：無常之義、苦義、空義、非身之義。時維摩詰來謂我言：『惟！迦旃延！無以待行有起之義為說法也。若，賢者！都不生不增生，不起不滅，是為無常義；五陰空無所起，以知是是苦義；於我不我而不二，是非身義；不然不滅，為都滅終始滅，是為空義。』彼說是時，其比丘本漏意解，故我不任詣彼問疾。」
佛告長老阿那律：「汝行詣維摩詰問疾。」
阿那律白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔於他處經行，見有梵天名凈復凈，與千梵俱來詣我，稽首作禮問我言：『幾何阿那律天眼所見？』
{ "translations": [ "現代漢語譯本：", "『內心如同破敗的灶臺，身處巨大的生死輪迴之中，或許可以引導他們進入修行的道路，但不要讓他們只專注于自我的守護。而且，賢者！這些比丘在大道上已經有了決斷，怎麼能忘記他們原本的道心，反而發起弟子之行呢？』當時，維摩詰立刻進入如其像三昧（如其像三昧：一種禪定狀態），憶念這些比丘的宿命，他們已經在五百尊佛前建立了功德之本，在無上正真之道上已經有所分佈，因此順應他們的道心為他們解說。當時，這些比丘叩拜維摩詰的腳。維摩詰為他們說了這樣的法，他們都得到了不退轉（不退轉：修行達到一定程度，不會退回之前的狀態）。自從那件事之後，我便認為：『對於那些沒有觀察人能力的弟子，不可以為他們說法。』為什麼呢？因為他們不能常常安定意根，瞭解人的原本德行，如同佛世尊一樣。』所以我不勝任去那裡問候他的疾病。」， "", "佛告訴長老迦旃延（迦旃延：佛陀的十大弟子之一）：「你去維摩詰那裡問候他的疾病。」", "", "迦旃延對佛說：「我不勝任去那裡問候他的疾病。為什麼呢？我記得以前佛陀為兩位比丘稍微顯現了修行的軌跡，之後便進入室內，我在後面為他們講解經中的重要含義：無常的含義、苦的含義、空的含義、非身的含義。當時維摩詰來對我說：『喂！迦旃延！不要以等待行為生起的含義來作為說法。如果，賢者！都不生不增生，不起不滅，這就是無常的含義；五陰（五陰：構成人身的五種要素，即色、受、想、行、識）空無所起，因此知道這就是苦的含義；對於我與非我而不二，這就是非身的含義；不然不滅，為都滅終始滅，這就是空的含義。』他這樣說的時候，那兩位比丘原本的煩惱都解脫了，所以我不勝任去那裡問候他的疾病。」", "", "佛告訴長老阿那律（阿那律：佛陀的十大弟子之一）：「你去維摩詰那裡問候他的疾病。」", "", "阿那律對佛說：「我不勝任去那裡問候他的疾病。為什麼呢？我記得以前我在其他地方經行（經行：一種禪修方式），見到一位梵天（梵天：色界天的天神）名叫凈復凈，與一千位梵天一同來到我這裡，叩拜作禮問我說：『阿那律的天眼（天眼：一種超自然的能力）能看到多遠？』" ], "english_translations": [ "English version:", "『The inner being is like a broken stove, caught in the great cycle of birth and death. One might guide them onto the path, but do not let them focus solely on self-preservation. Moreover, worthy ones! These Bhikshus (Bhikshus: Buddhist monks) have already made a decision on the Great Path. How can they forget their original intention and instead initiate the practice of discipleship?』 At that time, Vimalakirti immediately entered the Samadhi (Samadhi: a state of meditative consciousness) of Suchness, recalling the past lives of these Bhikshus, that they had established roots of merit before five hundred Buddhas, and had already distributed themselves on the Unsurpassed True Path. Therefore, he explained to them in accordance with their original intention. Immediately, the Bhikshus bowed and paid homage at Vimalakirti's feet. Having heard such Dharma (Dharma: the teachings of the Buddha), they all attained non-retrogression (non-retrogression: a state where one will not fall back from their progress on the path). Since then, I have thought: 『One should not preach the Dharma to disciples who are unable to observe people.』 Why? Because they cannot constantly stabilize their mind and understand the original virtues of people, as the Buddha, the World Honored One, does.』 Therefore, I am not capable of visiting him to inquire about his illness.」", "", "The Buddha said to the Elder Katyayana (Katyayana: one of the ten great disciples of the Buddha): 「Go to Vimalakirti and inquire about his illness.」", "", "Katyayana said to the Buddha: 「I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, the Buddha briefly revealed the path of practice to two Bhikshus and then entered the room. Afterwards, I explained to them the essential meanings in the Sutras (Sutras: Buddhist scriptures): the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of non-self. At that time, Vimalakirti came and said to me: 『Hey! Katyayana! Do not use the meaning of waiting for actions to arise as the Dharma. If, worthy one! There is no birth, no increase of birth, no arising, no ceasing, this is the meaning of impermanence; the five Skandhas (Skandhas: the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) are empty and without origin, therefore know that this is the meaning of suffering; in neither 'I' nor 'not-I' is there duality, this is the meaning of non-self; neither existing nor ceasing, being complete cessation, ultimate cessation, and beginning cessation, this is the meaning of emptiness.』 When he said this, the original defilements of those Bhikshus were liberated. Therefore, I am not capable of visiting him to inquire about his illness.」", "", "The Buddha said to the Elder Anuruddha (Anuruddha: one of the ten great disciples of the Buddha): 「Go to Vimalakirti and inquire about his illness.」", "", "Anuruddha said to the Buddha: 「I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, while I was walking elsewhere, I saw a Brahma (Brahma: a deity in the Form Realm) named Pure and Purified, who came to me with a thousand Brahmas, bowed and paid homage, and asked me: 『How far can Anuruddha see with his divine eye (divine eye: a supernatural ability)?』" ] }
我答言：『仁者！吾於是三千大千佛國，如於掌中觀寶冠耳。』時維摩詰來謂我言：『云何，賢者！眼為受身相耶？無受相耶？假使有受身相，則與外五通等；若無受相，無受相者，無計數則不有見。』我時默然。彼諸梵聞其言，至未曾有，即為作禮而問言：『世孰復有天眼？』維摩詰言：『有佛世尊常在三昧，禪志不戲，悉見諸佛國，不自稱說。』於是，眾中五百梵，具足發無上正真道意已，皆忽然不現，故我不任詣彼問疾。」
佛告長老優波離：「汝行詣維摩詰問疾。」
優波離白佛言：「我不堪任詣彼問疾。所以者何？憶念昔者，有兩比丘未踐跡，以為恥，將詣如來，過問我言：『吾，賢者！未踐跡誠以為恥，欲往見佛，愿賢者解其意。』吾則為之現說法語。時維摩詰來謂我言：『唯，優波離！莫釋以所誨而詭其行也。又，賢者！未踐跡者，不內住不外計，亦不從兩間得。所以者何？此本為如來意，欲為勞人執勞，惡意已解。意得依者，亦不內不外不從兩間得。如其意然，未跡亦然，諸法亦然，轉者亦然。如，優波離！意之凈，以意凈意為解，寧可復污復使凈耶？』我言：『不也。』維摩詰言：『如性凈與未跡，一切諸法一切人意從思有垢，以凈觀垢，無倒與凈亦我垢等，穢濁與凈性，凈性與起分
【現代漢語翻譯】 現代漢語譯本：我回答說：『仁者！我對於這三千大千佛世界，就像在手掌中觀看寶冠一樣清楚。』當時，維摩詰（Vimalakirti，一位著名的在家菩薩）來對我說：『怎麼樣，賢者！眼根是具有感受色身相狀的嗎？還是沒有感受色身相狀的呢？假如眼根具有感受色身相狀，那就和外道的五神通一樣了；如果眼根沒有感受色身相狀，沒有感受色身相狀，那就無法計數，也就不可能有見。』當時我沉默不語。那些梵天聽到這些話，覺得前所未有，就向維摩詰行禮並問道：『世間還有誰具有天眼呢？』維摩詰說：『有佛世尊（Buddha，佛教的創始人）常常處於三昧（Samadhi，一種高度集中的冥想狀態）之中，禪定意志不散亂，完全能夠看見諸佛國土，但不自己宣揚。』於是，大眾中五百位梵天，都具足發起了無上正真道意（Anuttara-samyak-sambodhi-citta，追求圓滿覺悟的心），然後都忽然消失不見了，所以我不能勝任去那裡問候他的疾病。」， 佛告訴長老優波離（Upali，佛陀的十大弟子之一）：『你去維摩詰那裡問候他的疾病。』 優波離對佛說：『我不能勝任去那裡問候他的疾病。為什麼呢？我記得以前，有兩位比丘（Bhikkhu，佛教僧侶）因為還沒有證得初果（Sotapanna，須陀洹），感到羞恥，想要去見如來（Tathagata，佛陀的稱號之一），路過問我：『賢者！我們因為還沒有證得初果，確實感到羞恥，想要去見佛，希望賢者能解釋其中的含義。』我就為他們詳細地解說了佛法。當時，維摩詰來對我說：『優波離！不要用你所教導的來掩蓋你的行為。還有，賢者！沒有證得初果的人，不在內住，不在外計，也不從內外之間得到。為什麼呢？這本來就是如來的意思，想要讓勞累的人停止勞累，惡念已經解除。意念得到依靠的人，也不在內，不在外，也不從內外之間得到。如果意念是這樣，沒有證得初果也是這樣，一切諸法也是這樣，轉變也是這樣。比如，優波離！意念的清凈，是以意念清凈來理解的，難道還可以再弄髒再使它清凈嗎？』我說：『不能。』維摩詰說：『像自性清凈和沒有證得初果一樣，一切諸法一切人的意念，從思慮而產生垢染，用清凈的觀點來看待垢染，沒有顛倒和清凈也和我的垢染一樣，污穢和清凈的自性，清凈的自性和生起分別』
【English Translation】 English version: I replied: 『O virtuous one! To me, this three-thousand-great-thousandfold Buddha-world is as clear as a jewel crown in the palm of my hand.』 Then Vimalakirti (Vimalakirti, a famous lay Bodhisattva) came and said to me: 『How is it, O virtuous one! Is the eye a receiver of bodily forms, or is it not a receiver of forms? If the eye is a receiver of bodily forms, then it is the same as the five supernormal powers of the non-Buddhists; if it is not a receiver of forms, then without receiving forms, there is no counting, and thus no seeing.』 At that time, I remained silent. Those Brahmas, hearing his words, felt it was unprecedented, and immediately bowed to him and asked: 『Who else in the world possesses the divine eye?』 Vimalakirti said: 『There is the World-Honored One, the Buddha (Buddha, the founder of Buddhism), who is always in Samadhi (Samadhi, a state of deep concentration), whose meditative will is not distracted, and who sees all Buddha-lands without boasting.』 Thereupon, five hundred Brahmas in the assembly, having fully aroused the mind of unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi-citta, the mind seeking perfect enlightenment), all suddenly disappeared, therefore I am not capable of going there to inquire after his illness.』 The Buddha (Buddha, the founder of Buddhism) said to the elder Upali (Upali, one of the ten great disciples of the Buddha): 『Go to Vimalakirti and inquire after his illness.』 Upali said to the Buddha: 『I am not capable of going there to inquire after his illness. Why is that? I remember that in the past, there were two Bhikkhus (Bhikkhu, Buddhist monks) who felt ashamed because they had not yet attained the first fruit (Sotapanna), and they wanted to see the Tathagata (Tathagata, one of the titles of the Buddha). They passed by and asked me: 『O virtuous one! We are indeed ashamed because we have not yet attained the first fruit, and we want to see the Buddha. We hope that the virtuous one can explain the meaning of this.』 I then explained the Dharma to them in detail. At that time, Vimalakirti came and said to me: 『O Upali! Do not use what you teach to cover up your actions. Also, O virtuous one! One who has not attained the first fruit does not dwell within, does not calculate without, and does not obtain from between the two. Why is that? This is originally the intention of the Tathagata, wanting to stop the labor of the weary, and the evil thoughts have been resolved. One whose mind has found reliance is also not within, not without, and not obtained from between the two. If the mind is like this, then not attaining the first fruit is also like this, all Dharmas are also like this, and transformation is also like this. For example, O Upali! The purity of the mind is understood by the purity of the mind. Can it be defiled again and then made pure again?』 I said: 『No.』 Vimalakirti said: 『Like the self-nature purity and not attaining the first fruit, the minds of all beings in all Dharmas arise from thought and produce defilement. Using a pure view to regard defilement, without inversion and purity is also like my defilement, the nature of impurity and purity, the nature of purity and arising distinctions』
，一無所住。又，一切法可知見者，如水月形，一切諸法，從意生形。其知此者，是為奉律；其知此者，是為善解。』於是，兩比丘言：『上智哉！是優波離不及也，持佛上律而不能說。』我答言：『自舍如來，未有弟子及菩薩，辯才析疑如此聰明者也。』兩比丘疑解，便發無上正真道意，復言曰：『令一切人得辯才之利皆如是。』故我不任詣彼問疾。」
佛告賢者羅云：「汝行詣維摩詰問疾。」
羅云白佛言：「我不堪任詣彼問疾。所以者何？憶念昔時諸長者子來禮我足，問我言：『羅云！汝佛之子，舍轉輪王，出家為道。其出家者有何榮冀？』我即為如事說沙門之榮冀。時維摩詰來謂我言：『羅云！說沙門之榮冀，不當如賢者所說。所以者何？匪榮匪冀，故為沙門、為道者。羅云！離此彼中跡于泥洹，受諸明智，招諸聖賢，降伏眾魔，入五道，凈五眼，受五力，立五根，度彼岸化異學，為正導拯淤泥，為無我無彼受，無起隨順，絕諸忿亂，降己志護彼意，滅種姓開大學。為是故，作沙門。當教是諸童子，此自然法，佛興難值。』諸童子言：『居士！我聞佛不教人違親為道。』維摩詰言：『然。當觀清淨髮菩薩意，已應行者，可得去家堅固之志。』即時，三十二長者子，皆發無上正真道意，故我不任詣
【現代漢語翻譯】 現代漢語譯本：他一無所執著。而且，一切法如果可以用知覺和見解來認識，就像水中的月亮一樣虛幻，一切諸法，都是從意念生出的形象。能夠理解這一點的人，就是奉行戒律；能夠理解這一點的人，就是善於理解佛法。』於是，兩位比丘說：『真是高深的智慧啊！即使是優波離（Upali，持戒第一的弟子）也比不上，他雖然持守佛陀最高的戒律，卻不能這樣解說。』我回答說：『除了如來（Tathagata，佛陀的稱號），還沒有任何弟子或菩薩，能有如此聰明的辯才來分析和消除疑惑。』兩位比丘解除了疑惑，便發起了無上正等正覺的意願，又說：『希望一切人都能得到像這樣的辯才之利。』所以我不適合去那裡問候他的病情。」
佛告訴賢者羅云（Rahula，佛陀的兒子）：「你去維摩詰（Vimalakirti，一位著名的在家菩薩）那裡問候他的病情。」
羅云對佛說：「我不勝任去那裡問候他的病情。這是什麼原因呢？我記得以前一些長者（wealthy elders）的兒子來禮拜我的腳，問我說：『羅云！你是佛陀的兒子，捨棄了轉輪王（Chakravarti，理想的統治者）的地位，出家修道。出家的人有什麼榮耀和期望呢？』我就如實地為他們講述了沙門（Shramana，修行者）的榮耀和期望。當時維摩詰來對我說：『羅云！講述沙門的榮耀和期望，不應該像賢者你所說的那樣。為什麼呢？不追求榮耀，不懷有期望，才是沙門、修道者的本分。羅云！離開對『此』和『彼』的執著，在涅槃（Nirvana，解脫）中留下足跡，接受各種明智，招引各種聖賢，降伏各種魔障，進入五道（five realms of existence），清凈五眼（five types of vision），接受五力（five powers），建立五根（five roots of good），度過彼岸，教化異端學說，成為正道的引導者，從淤泥中拯救眾生，不執著于『我』和『非我』的感受，不生起隨順煩惱的心，斷絕各種忿怒和混亂，降低自己的意志來守護他人的意願，滅除種姓的觀念，開創廣大的學問。爲了這些，才做沙門。應當教導這些童子，這自然之法，佛陀出世難以遇到。』那些童子說：『居士（Vimalkirti）！我們聽說佛陀不教人違背父母而出家修道。』維摩詰說：『是的。應當觀察那些具有清凈的發菩提心（Bodhicitta，覺悟之心），已經應該修行的，才可以允許他們離開家庭，堅定修道的志向。』當時，三十二位長者的兒子，都發起了無上正等正覺的意願，所以我不勝任去
【English Translation】 English version: He was attached to nothing. Moreover, all dharmas that can be known and seen are like the moon's reflection in water, and all dharmas arise from the forms created by the mind. He who understands this is said to uphold the precepts; he who understands this is said to have a good understanding.' Thereupon, the two bhikshus (monks) said, 'How profound is his wisdom! Even Upali (foremost in upholding the precepts) is not his equal, for though he upholds the Buddha's supreme precepts, he cannot explain them thus.' I replied, 'Apart from the Tathagata (Buddha), there has never been a disciple or Bodhisattva (enlightenment being) with such brilliant eloquence to analyze and dispel doubts.' The two bhikshus, their doubts resolved, then conceived the aspiration for unsurpassed, complete, and perfect enlightenment, and further said, 'May all beings attain the benefit of such eloquence.' Therefore, I am not fit to go there to inquire after his health.」
The Buddha said to the worthy Rahula (Buddha's son), 「Go you to Vimalakirti (a famous lay Bodhisattva) and inquire after his health.」
Rahula said to the Buddha, 「I am not capable of going there to inquire after his health. Why is that? I recall that in the past, some sons of elders (wealthy elders) came to bow at my feet and asked me, 'Rahula! You are the Buddha's son, having renounced the status of a Chakravarti (ideal ruler) to become a renunciate. What glory and hope do those who renounce the world have?' I then explained to them the glory and hope of a Shramana (ascetic). At that time, Vimalakirti came and said to me, 'Rahula! Explaining the glory and hope of a Shramana should not be as the worthy one has said. Why is that? Without glory and without hope, that is why one becomes a Shramana, a follower of the Way. Rahula! Leaving behind traces of 'this' and 'that' in Nirvana (liberation), receiving all kinds of wisdom, inviting all sages and worthies, subduing all demons, entering the five realms (of existence), purifying the five eyes (types of vision), receiving the five powers, establishing the five roots (of good), crossing to the other shore, transforming heretical teachings, becoming a guide on the right path, rescuing beings from the mire, without attachment to 'self' and 'non-self' sensations, without arising in accordance with afflictions, severing all anger and confusion, lowering one's own will to protect the intentions of others, extinguishing the concept of lineage, opening up vast learning. For these reasons, one becomes a Shramana. One should teach these youths that this natural law, the appearance of a Buddha, is difficult to encounter.' Those youths said, 'Layman (Vimalakirti)! We have heard that the Buddha does not teach people to renounce their parents to follow the Way.' Vimalakirti said, 'Indeed. One should observe those who have a pure Bodhicitta (mind of enlightenment), who are already fit to practice, and then they may be allowed to leave their homes with a firm resolve to cultivate the Way.' At that time, thirty-two sons of elders all conceived the aspiration for unsurpassed, complete, and perfect enlightenment, so I am not fit to go
彼問疾。」
佛告賢者阿難：「汝行詣維摩詰問疾。」
阿難白佛言：「我不堪任詣彼問疾。所以者何？憶念昔時世尊身小中風，當用牛湩。我時晨朝入維耶離，至大姓梵志門下住。時維摩詰來謂我言：『賢者阿難！何為晨朝持缽住此？』我言：『居士！佛身小中風，當用牛湩，故我到此。』維摩詰言：『止止。唯，阿難！莫作是語。如來身者，金剛之數，眾惡已斷，諸善普會，當有何病？默往，阿難！勿謗如來，慎莫復語，無使大尊神妙之天得聞此也，他方佛國諸會菩薩且得聞焉。且夫，阿難！轉輪聖王，用本德故，尚得自在，豈況一切施德於人，而為如來、至真、等正覺無量福會普勝者哉！行矣，阿難！勿為羞恥。莫使外道異學聞此粗言：「何聞我師自疾不能救，安能救諸疾人所欲？」疾行，莫復宣言。當知，阿難！如來法身非思欲身。佛為世尊，過諸世間；佛身無漏，諸漏已盡；佛身無數，眾行已除。其病有以？』時我，世尊！大自慚懼，得無近佛而過聽。即聞空中聲曰：『是阿難！如居士之所言，但為佛興於五濁之世故，以是像開解一切貪貧之行。便行，阿難！取湩莫慚。』故我不任詣彼問疾。」如是上首五百弟子，皆說本所作一切，向佛稱述維摩詰之美言。
維摩詰所說經菩薩品第四
【現代漢語翻譯】 現代漢語譯本：他問候病情。
佛陀告訴賢者阿難（Ananda，佛陀的十大弟子之一）: '你去維摩詰（Vimalakirti，一位著名的在家菩薩）那裡問候病情。'
阿難稟告佛陀說：'我不勝任去那裡問候病情。這是什麼原因呢？我記得過去世尊（世尊，對佛陀的尊稱）身體稍微不適，需要牛奶。當時我清晨進入維耶離（Vaisali，古印度城市），到達一位大姓梵志（Brahmin，古印度婆羅門種姓）的門下。當時維摩詰來問我說：『賢者阿難！為何清晨拿著缽站在這裡？』我說：『居士（Upasaka，在家修行者的稱謂）！佛陀身體稍微不適，需要牛奶，所以我到這裡來。』維摩詰說：『停止，停止。喂，阿難！不要說這樣的話。如來（Tathagata，佛陀的稱號之一）的身體，是金剛之身，一切惡業已經斷除，一切善行普遍聚集，怎麼會有病呢？默默地去吧，阿難！不要誹謗如來，謹慎不要再說這樣的話，不要讓大尊神妙的天人聽到這些話，也不要讓他方佛國的菩薩們聽到。而且，阿難！轉輪聖王（Chakravartin，理想的統治者），因為過去的功德，尚且能夠自在，何況是將一切功德施予他人，成為如來、至真、等正覺（Sammasambuddha，完全覺悟的佛陀）無量福德聚集普遍殊勝的人呢！走吧，阿難！不要感到羞恥。不要讓外道異學聽到這些粗俗的話：『為什麼聽說我的老師自己生病都不能救治，又怎麼能救治所有生病的人的願望呢？』快走吧，不要再宣揚這些話。應當知道，阿難！如來的法身（Dharmakaya，佛陀的法性之身）不是由思欲產生的身體。佛陀是世尊，超越一切世間；佛身沒有煩惱，一切煩惱已經斷盡；佛身是無數功德的體現，一切行為已經清凈。怎麼會有病呢？』當時我，世尊！感到非常慚愧和恐懼，恐怕因為靠近佛陀而聽錯了。當時就聽到空中有聲音說：『是的，阿難！正如居士所說，只是爲了佛陀出現在五濁惡世（five defilements，指劫濁、見濁、煩惱濁、眾生濁、命濁）的緣故，用這種示現來開解一切貪婪貧困的行為。快去吧，阿難！取牛奶不要感到慚愧。』所以我不勝任去那裡問候病情。' 像這樣，五百位上首弟子，都說了自己過去所做的一切，向佛陀稱述維摩詰的美好言辭。
《維摩詰所說經·菩薩品》第四
【English Translation】 English version: He asked about the illness.
The Buddha said to the worthy Ananda (one of the ten principal disciples of the Buddha): 'Go to Vimalakirti (a famous lay Bodhisattva) and inquire about his illness.'
Ananda reported to the Buddha, 'I am not capable of going there to inquire about his illness. Why is that? I remember that in the past, the World Honored One (a respectful title for the Buddha) had a slight indisposition and needed cow's milk. At that time, I entered Vaisali (an ancient Indian city) early in the morning and arrived at the gate of a Brahmin (a member of the highest caste in ancient India) of a great family. Vimalakirti came and said to me, 'Worthy Ananda! Why are you standing here with your bowl so early in the morning?' I said, 'Layman (Upasaka, a male lay follower of Buddhism)! The Buddha has a slight indisposition and needs cow's milk, so I have come here.' Vimalakirti said, 'Stop, stop. O, Ananda! Do not speak such words. The body of the Tathagata (one of the titles of the Buddha) is like diamond, all evils have been cut off, and all virtues have universally gathered. How could he have any illness? Go silently, Ananda! Do not slander the Tathagata, be careful not to speak such words again, lest the great, venerable, divine, and wondrous devas (gods) hear this, and also the Bodhisattvas from other Buddha lands. Moreover, Ananda! A Wheel-Turning Sage King (Chakravartin, an ideal ruler), because of his past merits, is still able to be at ease, how much more so is one who bestows all merits upon others, becoming the Tathagata, the Truthful One, the Sammasambuddha (the fully enlightened Buddha), the one with immeasurable blessings and universal victory! Go, Ananda! Do not be ashamed. Do not let the heretics and those of different teachings hear these coarse words: 'Why do I hear that my teacher cannot even cure his own illness, how can he cure the desires of all sick people?' Go quickly, do not proclaim these words again. You should know, Ananda! The Dharmakaya (the body of the Dharma, the nature of the Buddha) of the Tathagata is not a body born of desire. The Buddha is the World Honored One, surpassing all worlds; the Buddha's body is without outflows, all outflows have been exhausted; the Buddha's body is the embodiment of countless merits, all actions have been purified. How could he have any illness?' At that time, World Honored One! I felt very ashamed and fearful, lest I had misheard because I was close to the Buddha. Then I heard a voice in the air saying: 'Yes, Ananda! Just as the layman said, it is only because the Buddha appears in the world of the five defilements (five defilements, referring to the defilements of the age, views, afflictions, beings, and life) that he uses this appearance to liberate all greedy and impoverished actions. Go quickly, Ananda! Do not be ashamed to take the milk.' Therefore, I am not capable of going there to inquire about his illness.' In this way, the five hundred leading disciples all spoke of everything they had done in the past, praising the beautiful words of Vimalakirti to the Buddha.
The Vimalakirti Sutra, Chapter 4: Bodhisattvas
於是，佛告彌勒菩薩：「汝行詣維摩詰問疾。」彌勒白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔于兜術天上，為諸天人講法語，說菩薩大人不退轉地之行。時維摩詰來謂我言：『卿彌勒！在一生補處，世尊所莂無上正真道者，為用何生得？彌勒！決用過去耶？當來耶？現在耶？去者生盡，未來無對，現在無住。如佛說冥生比丘曰：「是生是老是病是死，是終是始，及未生與當生，此兩者非無生耶？」由是論之，不從無生得最正覺。然則何用記？彌勒！決從如起耶？從如滅耶？夫如者，不起不滅。一切人皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。所記莂無上正真道者，則一切人為得決矣。所以者何？如者不稱為己，亦無他稱說。如彌勒成最正覺者，一切人民亦當從覺。所以者何？一切人民，當從覺道故。如彌勒滅度者，一切人民亦當滅度。所以者何？如來者，不捨眾人獨滅度也，必當滅度諸凡夫故。卿彌勒！與天人談，莫為非時。佛者無往，亦無還返。若，彌勒！此諸天人念欲見道，則為穿行；道不從身，不從正覺，亦不從意也。都滅哉！佛一切如化；無比哉！佛一切造業；無為哉！佛一切不惑；以斷哉！佛一切遠離；無慾哉！佛于諸受盛；不雜哉！佛都以一智兼；樂哉！佛眾所思樂；無
【現代漢語翻譯】 現代漢語譯本 於是，佛告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）: 『你去拜訪維摩詰（Vimalakirti，一位著名的在家菩薩），問候他的病情。』 彌勒（Maitreya）對佛說: 『我不勝任去拜訪他問候病情。這是什麼原因呢？我記得過去在兜率天（Tushita Heaven，欲界天之一）上，為眾天人和人講授佛法，講述菩薩大士不退轉地的修行。當時維摩詰（Vimalakirti）來對我說: 『彌勒（Maitreya）啊！你是一生補處菩薩（the next Buddha），是被世尊授記將證得無上正等正覺的人，你用什麼「生」來獲得覺悟呢？彌勒（Maitreya）！你決定是用過去生？還是未來生？還是現在生？過去的生已經滅盡，未來生還未到來沒有對應，現在的生沒有停留。正如佛陀所說的冥生比丘的故事：『這個生就是老、就是病、就是死，就是終結就是開始，以及未生和當生，這兩者不是沒有生嗎？』由此推論，不是從無生中獲得最正覺。既然如此，那用什麼來授記呢？彌勒（Maitreya）！你決定是從如（Tathata，真如）中生起？還是從如（Tathata）中滅去？所謂『如』，是不生不滅的。一切人都是『如』，一切法也是『如』，眾聖賢也是『如』，乃至彌勒（Maitreya）也是『如』。所授記的無上正等正覺，那麼一切人都可以決定獲得了。這是什麼原因呢？『如』不稱為自己，也沒有其他的稱說。如果彌勒（Maitreya）成就最正覺，那麼一切人民也應當從中覺悟。這是什麼原因呢？一切人民，應當從覺悟之道而來。如果彌勒（Maitreya）滅度，那麼一切人民也應當滅度。這是什麼原因呢？如來（Tathagata，佛的稱號之一）不是捨棄眾人獨自滅度，必定要滅度諸凡夫。彌勒（Maitreya）啊！你與天人談論佛法，不要說不合時宜的話。佛陀沒有往來，也沒有返回。如果，彌勒（Maitreya）！這些天人想要見到道，那就是穿鑿附會；道不從身體而來，不從正覺而來，也不從意識而來。全部寂滅吧！佛陀一切都如幻化；無比殊勝啊！佛陀一切都如造業；無為啊！佛陀一切都不迷惑；已經斷除啊！佛陀一切都遠離；沒有慾望啊！佛陀對於各種感受都很盛大；不混雜啊！佛陀都用一種智慧兼顧；快樂啊！佛陀是大眾所思念愛樂的；沒有』
【English Translation】 English version Then, the Buddha said to Maitreya Bodhisattva (the Bodhisattva of the Future Buddha): 'Go visit Vimalakirti (a famous lay Bodhisattva) and inquire about his illness.' Maitreya (the Bodhisattva of the Future Buddha) said to the Buddha: 'I am not capable of visiting him and inquiring about his illness. Why is that? I remember that in the past, in the Tushita Heaven (one of the heavens in the Desire Realm), I lectured to the devas (gods) and humans, explaining the practice of the Bodhisattvas and great beings who have reached the stage of non-retrogression. At that time, Vimalakirti (a famous lay Bodhisattva) came and said to me: 'Maitreya (the Bodhisattva of the Future Buddha)! You are a Bodhisattva destined to be the next Buddha, and you have been predicted by the World Honored One to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). What 'birth' will you use to attain enlightenment? Maitreya (the Bodhisattva of the Future Buddha)! Do you decide to use the past birth? Or the future birth? Or the present birth? The past birth has already ceased, the future birth has not yet arrived and has no correspondence, and the present birth has no abiding. It is like the story of the meditating monk that the Buddha told: 'This birth is old age, is sickness, is death, is the end, is the beginning, and the unborn and the future born, are these two not without birth?' From this it can be inferred that the most perfect enlightenment is not obtained from non-birth. If so, what is the use of prediction? Maitreya (the Bodhisattva of the Future Buddha)! Do you decide to arise from Suchness (Tathata, the true nature of reality)? Or to cease from Suchness (Tathata)? What is called 'Suchness' is neither arising nor ceasing. All people are 'Suchness', all dharmas (teachings) are also 'Suchness', all sages and wise men are also 'Suchness', and even Maitreya (the Bodhisattva of the Future Buddha) is also 'Suchness'. The prediction of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), then all people can be sure to obtain it. Why is that? 'Suchness' is not called self, nor is there any other name for it. If Maitreya (the Bodhisattva of the Future Buddha) attains the most perfect enlightenment, then all people should also awaken from it. Why is that? All people should come from the path of awakening. If Maitreya (the Bodhisattva of the Future Buddha) attains Nirvana (liberation from the cycle of rebirth), then all people should also attain Nirvana (liberation from the cycle of rebirth). Why is that? The Tathagata (one of the titles of the Buddha) does not abandon all beings and attain Nirvana (liberation from the cycle of rebirth) alone, but must liberate all ordinary beings. Maitreya (the Bodhisattva of the Future Buddha)! When you talk to the devas (gods) and humans, do not say things that are out of time. The Buddha has no coming and going, and no returning. If, Maitreya (the Bodhisattva of the Future Buddha)! These devas (gods) and humans want to see the Tao (the path), that is forced interpretation; the Tao (the path) does not come from the body, does not come from perfect enlightenment, and does not come from consciousness. All is extinguished! The Buddha is all like illusion; incomparably supreme! The Buddha is all like creating karma; non-action! The Buddha is all without delusion; already cut off! The Buddha is all far away; without desire! The Buddha is great in all kinds of feelings; unmixed! The Buddha takes care of everything with one wisdom; happy! The Buddha is loved and thought of by the masses; without'
言哉！佛諸著不著；住哉！佛以法情住；普入哉！佛自然如也；不二哉！佛二法已離；立哉！佛積誠信；等哉！佛如空等；無數哉！佛離起分處；知彼哉！佛眾意行知；上哉！佛諸入不貪；不會哉！佛近獄勞斷；聖師哉！佛以無比化將導一切；非現名哉！佛已諦見；無色哉！佛凈穢已離；順哉！佛本性已清；明哉！佛自然已凈；無受哉！佛眾網已裂；不多哉！佛諸法等覺；無喻哉！佛色好已舍；妙哉！佛所覺甚遠。』當其，世尊！說是法時，彼諸天眾二百天人皆得不起法忍，故我不任詣彼問疾。」
佛告光凈童子：「汝行詣維摩詰問疾。」
光凈白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔出維耶離大城，時維摩詰方入城，我即為作禮而問言：『居士所從來？』答我言：『吾從道場來。』我問：『道場者，何所是？』言：『道場者，無生之心是，檢一惡意故；淳淑之心是，習增上故；聖賢之心是，往殊勝故；道意之心是，不忘舍故；佈施之心是，不望報故；持戒之心是，得愿具故；忍辱之心是，不亂眾人故；精進之心是，無退意故；禪思之心是，意行出故；智慧之心是，慧眼見故；慈心則是，為等意故；悲心則是，為忍苦故；喜心則是，以法樂樂人故；護心則是，為隨導舍著故；神通之心是，得六
【現代漢語翻譯】 現代漢語譯本： 『說啊！佛陀對一切都不執著；住啊！佛陀以法的實情而安住；普遍進入啊！佛陀自然如是；不二啊！佛陀已經遠離二法；確立啊！佛陀積累了誠信；平等啊！佛陀如虛空般平等；無數啊！佛陀遠離了生起的處所；瞭解他們啊！佛陀瞭解眾生的心意和行為；至上啊！佛陀對一切進入之處都不貪戀；不會合啊！佛陀斷除了接近地獄的辛勞；聖師啊！佛陀以無比的教化引導一切眾生；不是顯現的名字啊！佛陀已經如實見到真諦；沒有色相啊！佛陀已經遠離了清凈和污穢；順應啊！佛陀的本性已經清凈；明亮啊！佛陀自然已經清凈；沒有感受啊！佛陀已經撕裂了眾生的羅網；不多啊！佛陀對諸法平等覺悟；沒有比喻啊！佛陀已經捨棄了美好的色相；奇妙啊！佛陀所覺悟的境界極其深遠。』當世尊宣說此法時，那裡的諸天眾中有兩百位天人都獲得了不起法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟），所以我不能勝任去那裡問候他的疾病。」
佛告訴光凈童子（Prabhasvara）：『你去維摩詰（Vimalakirti）那裡問候他的疾病。』
光凈對佛說：『我不能勝任去那裡問候他的疾病。為什麼呢？我記得以前我出維耶離（Vaishali）大城時，維摩詰正進入城中，我便向他作禮並問道：『居士從哪裡來？』他回答我說：『我從道場來。』我問：『道場是什麼？』他說：『道場是，沒有生滅的心，用來檢查一個惡意；淳樸善良的心，用來學習增長善法；聖賢的心，用來前往殊勝的境界；道意的心，用來不忘記捨棄；佈施的心，用來不期望回報；持戒的心，用來得到願望的圓滿；忍辱的心，用來不擾亂大眾；精進的心，用來沒有退縮的意志；禪思的心，用來意念行為的產生；智慧的心，用來用慧眼看見真理；慈悲心，則是爲了平等對待一切眾生；悲心，則是爲了忍受眾生的痛苦；喜心，則是用佛法之樂使人快樂；護心，則是爲了隨順引導捨棄執著；神通的心，則是爲了獲得六種神通。』
【English Translation】 English version: 『Speak! The Buddha is not attached to anything; Dwell! The Buddha dwells in the reality of the Dharma; Universally enter! The Buddha is naturally thus; Non-dual! The Buddha has already separated from the two dharmas; Establish! The Buddha accumulates sincerity and trust; Equal! The Buddha is equal like the empty space; Countless! The Buddha is apart from the place of arising; Know them! The Buddha knows the intentions and actions of all beings; Supreme! The Buddha is not greedy for all entrances; Will not meet! The Buddha has cut off the labor of approaching hell; Holy teacher! The Buddha guides all with incomparable teachings; Not a manifested name! The Buddha has already truly seen the truth; Without form! The Buddha has already separated from purity and defilement; Accord! The Buddha's original nature is already pure; Bright! The Buddha is naturally already pure; Without feeling! The Buddha has already torn the nets of beings; Not many! The Buddha is equally enlightened to all dharmas; Without comparison! The Buddha has already abandoned the beautiful forms; Wonderful! What the Buddha has awakened to is extremely far.』 When the World Honored One (Bhagavan) spoke this Dharma, two hundred heavenly beings (Devas) among those heavenly hosts all attained the Anutpattika-dharma-kshanti (忍辱, forbearance of the uncreate), therefore I am not capable of going there to inquire about his illness.」
The Buddha said to Prabhasvara (光凈童子): 「Go to Vimalakirti (維摩詰) and inquire about his illness.」
Prabhasvara said to the Buddha: 「I am not capable of going there to inquire about his illness. Why? I remember that once when I was leaving the great city of Vaishali (維耶離), Vimalakirti was entering the city. I bowed to him and asked: 『Layman, where are you coming from?』 He replied to me: 『I am coming from the Bodhimanda (道場, place of enlightenment).』 I asked: 『What is the Bodhimanda?』 He said: 『The Bodhimanda is the mind without birth and death, used to examine a single evil thought; the pure and virtuous mind, used to learn and increase good dharmas; the mind of the sages, used to go to the supreme realm; the mind of the intention of the path, used to not forget to abandon; the mind of giving, used to not expect reward; the mind of upholding precepts, used to obtain the fulfillment of wishes; the mind of patience, used to not disturb the masses; the mind of diligence, used to have no intention of retreating; the mind of meditation, used to generate thoughts and actions; the mind of wisdom, used to see the truth with the eye of wisdom; the mind of loving-kindness, is for treating all beings equally; the mind of compassion, is for enduring the suffering of beings; the mind of joy, is to make people happy with the joy of the Dharma; the mind of protection, is to follow and guide the abandonment of attachments; the mind of supernatural powers, is to obtain the six supernatural powers.』
通故；惟務之心是，無恚怒故；滅心則是，度人民故；四思之心是，合聚人故；多聞之心是，從受成故；不生之心是，如自然觀故；道品法心是，不著數不墮故；諦心則是，諸世間報已不積故；緣起之心是，以不明不可盡至於老死皆無盡故；眾勞之靜是，佛從是最正覺故；眾生之心是，以人物自然故；諸法之心是，從空最正覺故；伏諸魔心是，以不傾動故；三界之場是，雖處不墮欲故；師子座場是，善勝無畏故；力無畏場是，一切無難故；三達之智是，無餘掛礙故；一意覺場是，一切智普具故。如是，仁者！菩薩若應諸度無極，如應化人，如應受法已，得本祠護不墮欲者，是為一切從佛心來，立於一切佛法矣。』當其，世尊！說是語時，有五百天與人發無上正真道意，故我不任詣彼問疾。」
佛告持人菩薩：「汝行詣維摩詰問疾。」
持人白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔自於室住，天魔波旬從玉女萬二千狀如帝釋，鼓樂絃歌，來詣我室，稽首我足，與其眷屬共供養我已，於一面住。我意謂是天帝釋，贊言：『善來，拘翼！雖福應有，不當自恣。一切欲樂當觀非常，無強多失，當修德本。』魔言：『正士！受是取此萬二千女，可備掃灑。』我言：『拘翼！無以此妖蠱之物，要我釋迦弟子
{ "translations": [ "現代漢語譯本：通達一切事物的根本原因是，專心致力於修行；沒有嗔恨惱怒的原因是；滅除妄心的原因是，爲了救度眾生；四攝法（佈施、愛語、利行、同事）的原因是，爲了團結大眾；廣博聞法的原因是，爲了從聽聞中成就智慧；不生不滅之心的原因是，如同觀察事物本來的自然狀態；三十七道品之心的原因是，不執著于數量，不墮入邊見；真諦之心的原因是，不再積累世間的果報；緣起之心的原因是，因為不明白緣起，就無法窮盡老死等痛苦；止息一切煩惱的原因是，佛陀由此證得正等正覺；眾生之心的原因是，因為認識到一切人物的本性；諸法之心的原因是，從空性中證得正等正覺；降伏一切魔障之心的原因是，因為心不動搖；三界（欲界、色界、無色界）的道場是，雖然身處其中，卻不被慾望所染污；獅子座的道場是，能夠善於戰勝一切，無所畏懼；十力四無畏的道場是，一切都沒有困難；三明六通的智慧是，沒有任何剩餘的掛礙；一心覺悟的道場是，一切智慧普遍具備。像這樣，仁者！菩薩如果能夠應合各種波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的修行，如同應化眾生，如同接受佛法之後，得到本誓的護持而不墮落於慾望之中，這就是一切都從佛心而來，建立在一切佛法之上了。』當世尊說這些話的時候，有五百天人和人發起了無上正等正覺之心，所以我不適合去那裡問候疾病。」， "", "佛告訴持人菩薩：『你去維摩詰那裡問候疾病。』", "", "持人對佛說：『我不堪勝任去那裡問候疾病。這是什麼原因呢？我回憶起過去自己住在房間里，天魔波旬帶領一萬二千個玉女，她們的形象如同帝釋天，演奏音樂，唱歌跳舞，來到我的房間，頂禮我的雙足，和她們的眷屬一起供養我之後，在一旁站立。我以為她們是天帝釋，讚歎說：『善來，拘翼（帝釋天的別名）！雖然你有福報，但不應該放縱自己。一切的慾望快樂都應該看作是無常的，沒有什麼是強大而沒有缺失的，應該修習德行的根本。』魔王說：『正士！接受這些，娶這萬二千個女子，可以用來打掃灑水。』我說：『拘翼！不要用這些妖媚的物品，來誘惑我這個釋迦牟尼佛的弟子。" ], "english_translations": [ "English version: The reason for understanding the root of all things is the dedication to practice; the reason for having no anger or resentment is; the reason for extinguishing deluded thoughts is to save sentient beings; the reason for the four means of conversion (giving, kind speech, beneficial action, and cooperation) is to unite the masses; the reason for extensive learning of the Dharma is to achieve wisdom from hearing; the reason for the mind of non-birth and non-death is like observing the natural state of things; the reason for the mind of the thirty-seven factors of enlightenment is not to be attached to numbers and not to fall into biased views; the reason for the mind of truth is that one no longer accumulates worldly rewards; the reason for the mind of dependent origination is that without understanding dependent origination, one cannot exhaust the suffering of old age and death; the reason for ceasing all afflictions is that the Buddha attained perfect enlightenment from this; the reason for the mind of sentient beings is because of recognizing the nature of all people and things; the reason for the mind of all dharmas is to attain perfect enlightenment from emptiness; the reason for subduing all demonic obstacles is because the mind does not waver; the field of the three realms (desire realm, form realm, formless realm) is that although one is in it, one is not contaminated by desires; the field of the lion throne is that one can skillfully overcome everything and be fearless; the field of the ten powers and four fearlessnesses is that there are no difficulties; the wisdom of the three insights and six supernatural powers is that there are no remaining obstacles; the field of one-minded enlightenment is that all wisdom is universally possessed. Like this, benevolent one! If a Bodhisattva can accord with the practice of various Paramitas (giving, morality, patience, diligence, meditation, wisdom), like transforming sentient beings, like receiving the Dharma and being protected by the original vow without falling into desires, then everything comes from the Buddha's mind and is established on all the Buddha's Dharma.' When the World Honored One spoke these words, five hundred devas and humans aroused the mind of unsurpassed perfect enlightenment, so I am not suitable to go there to inquire about illness.", "", "The Buddha said to the Bodhisattva Holder of the Dharma: 'You go to Vimalakirti to inquire about illness.'", "", "The Holder of the Dharma said to the Buddha: 'I am not capable of going there to inquire about illness. What is the reason? I recall that in the past, I was staying in my room, and the demon king Mara Papiyas led twelve thousand jade maidens, their forms like Indra, playing music, singing and dancing, came to my room, prostrated at my feet, and together with their retinue made offerings to me, and then stood aside. I thought they were Indra, and praised them, saying: 'Welcome, Kausika (another name for Indra)! Although you have blessings, you should not indulge yourself. All the pleasures of desire should be regarded as impermanent, nothing is strong without loss, you should cultivate the root of virtue.' The demon king said: 'Righteous one! Accept these, marry these twelve thousand women, they can be used for sweeping and watering.' I said: 'Kausika! Do not use these seductive things to tempt me, a disciple of Shakyamuni Buddha.'" ] }
，此非我宜。』時維摩詰來謂我言：『族姓子！莫於是起污意，是為魔來，嬈固汝耳，非帝釋也。』維摩詰言：『波旬！以此與我，如我應受，莫與釋迦弟子。』魔即恐懼，念：『維摩詰必不助我。』欲隱形去而不能隱，盡現其神，了不得去。而聞空中聲曰：『波旬！以玉女與之，乃可得去。』魔以畏故，強與玉女。維摩詰言：『魔以女與我，今汝當發無上正真道意。』諸玉女言：『其已如是從道之教，發大道意者，當何以自娛樂？』答言：『汝等便發無上正真道意，有樂法之樂可以自娛，汝等得之不復樂欲樂也。』即問：『何謂法樂？』維摩詰言：『樂於喜不離佛，樂於諦聞法，樂常供養眾，樂不倚三界，樂於三界不嫉，樂知欲無常，樂觀種為毒蛇，樂隨護道意，樂安諸人物，樂以禮敬人，樂施諸所有，樂奉真人戒，樂忍調不忍，樂精進力知行德本，樂禪善行，樂智慧淵，樂廣宣佛，樂抑制魔，樂化塵勞，樂佛國凈，樂以相好合會教化，樂嚴道場，樂三脫門，樂泥洹道，樂入深法，不樂非時，樂習自然人，不樂怒不諦，樂習善友，樂遠惡友，樂於好喜，樂無有量道品之法，是為菩薩樂法之樂，而以自娛。』於是，波旬謂諸玉女：『我欲與汝俱還天上。』曰：『以我等與此居士，樂法之樂，我等甚樂，非復樂欲樂也。
【現代漢語翻譯】 現代漢語譯本：『這不適合我。』這時，維摩詰（Vimalakirti，一位著名的在家菩薩）來對我說：『族姓子（指帝釋天，因其出身高貴），不要在這裡產生污穢的想法，這是魔（Mara，佛教中的惡魔）來擾亂你，迷惑你罷了，他不是帝釋（Indra，佛教中的天神）。』維摩詰說：『波旬（Papiyas，魔王的名字）！把這些玉女給我，我可以接受，不要給釋迦（Sakya，釋迦牟尼佛的姓氏）的弟子。』魔立刻感到恐懼，心想：『維摩詰一定不會幫助我。』想要隱身離去卻無法隱形，完全顯露出他的神通，最終無法離開。這時聽到空中傳來聲音說：『波旬！把玉女給他，你才可以離開。』魔因為害怕，勉強把玉女給了維摩詰。維摩詰說：『魔把玉女給了我，現在你們應當發起無上正真道意（Anuttara-samyak-sambodhi-citta，追求最高智慧的菩提心）。』眾玉女說：『我們已經這樣接受了從道而來的教誨，發起大道意的人，應當用什麼來娛樂自己呢？』維摩詰回答說：『你們便發起無上正真道意，有樂法的快樂可以用來娛樂自己，你們得到它就不會再喜歡世俗的慾望之樂了。』她們立即問道：『什麼是法樂？』維摩詰說：『樂於歡喜不離佛（Buddha，覺悟者），樂於認真聽聞佛法（Dharma，宇宙真理），樂於經常供養僧眾（Sangha，佛教僧團），樂於不依賴三界（Trailokya，欲界、色界、無色界），樂於在三界中不嫉妒，樂於知道慾望是無常的，樂於觀察五蘊（Skandha，構成個體的五種要素）如毒蛇，樂於隨順守護道意，樂於安定一切眾生，樂於以禮貌尊敬他人，樂於佈施所有的一切，樂於奉行真人的戒律，樂於忍受不能忍受之事，樂於精進努力，知曉修行功德的根本，樂於禪定善行，樂於智慧深遠，樂於廣泛宣揚佛法，樂於抑制魔的干擾，樂於教化塵世的煩惱，樂於佛國清凈，樂於以佛的相好莊嚴來教化眾生，樂於莊嚴道場，樂於三解脫門（三三昧，空、無相、無愿），樂於涅槃（Nirvana，解脫）之道，樂於進入甚深佛法，不樂於非時之事，樂於學習自然之人，不樂於憤怒和不真實，樂於學習善友，遠離惡友，樂於美好的喜悅，樂於無有量道的品德之法，這就是菩薩樂於佛法的快樂，並以此來娛樂自己。』於是，波旬對眾玉女說：『我想要和你們一起返回天上。』玉女們說：『我們已經被這位居士所擁有，享受法樂，我們非常快樂，不再喜歡世俗的慾望之樂了。』
【English Translation】 English version: 'This is not suitable for me.' At that time, Vimalakirti (a famous lay Bodhisattva) came and said to me: 'Son of good family (addressing Indra, referring to his noble birth), do not give rise to impure thoughts here. This is Mara (the demon in Buddhism) coming to disturb you and delude you; he is not Indra (the god in Buddhism).' Vimalakirti said: 'Papiyas (Mara's name)! Give these jade maidens to me; I can accept them. Do not give them to the disciples of Sakya (the clan name of Sakyamuni Buddha).' The demon immediately felt fear, thinking: 'Vimalakirti will certainly not help me.' He wanted to disappear but could not, fully revealing his divine powers, and ultimately could not leave. Then a voice was heard in the sky saying: 'Papiyas! Give the jade maidens to him, and then you can leave.' The demon, out of fear, reluctantly gave the jade maidens to Vimalakirti. Vimalakirti said: 'The demon has given the jade maidens to me; now you should generate the unsurpassed perfect enlightenment mind (Anuttara-samyak-sambodhi-citta, the mind of seeking supreme wisdom).' The jade maidens said: 'We have already received teachings from the path in this way. Those who have generated the great enlightenment mind, what should they use to entertain themselves?' Vimalakirti replied: 'You should generate the unsurpassed perfect enlightenment mind. There is the joy of Dharma (the joy of the teachings) that can be used to entertain yourselves. Once you obtain it, you will no longer enjoy the pleasures of worldly desires.' They immediately asked: 'What is the joy of Dharma?' Vimalakirti said: 'Rejoicing in not being apart from the Buddha (the awakened one), rejoicing in attentively listening to the Dharma (the universal truth), rejoicing in constantly making offerings to the Sangha (the Buddhist monastic community), rejoicing in not relying on the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), rejoicing in not being jealous in the three realms, rejoicing in knowing that desires are impermanent, rejoicing in observing the five aggregates (Skandha, the five elements that constitute an individual) as poisonous snakes, rejoicing in following and protecting the mind of enlightenment, rejoicing in pacifying all beings, rejoicing in respecting others with courtesy, rejoicing in giving away all possessions, rejoicing in upholding the precepts of the true person, rejoicing in enduring what cannot be endured, rejoicing in diligent effort, knowing the root of merit and virtue, rejoicing in meditative good deeds, rejoicing in profound wisdom, rejoicing in widely proclaiming the Buddha's teachings, rejoicing in suppressing the interference of Mara, rejoicing in transforming the defilements of the world, rejoicing in the purity of the Buddha's land, rejoicing in using the Buddha's excellent qualities to teach and transform beings, rejoicing in adorning the Bodhimanda (place of enlightenment), rejoicing in the three doors of liberation (three samadhis, emptiness, signlessness, and wishlessness), rejoicing in the path of Nirvana (liberation), rejoicing in entering into the profound Dharma, not rejoicing in untimely matters, rejoicing in learning from natural people, not rejoicing in anger and untruth, rejoicing in learning from good friends, staying away from bad friends, rejoicing in good joy, rejoicing in the immeasurable qualities of the path. This is the joy of Dharma that Bodhisattvas enjoy, and they use it to entertain themselves.' Then, Papiyas said to the jade maidens: 'I want to return to the heavens with you.' The jade maidens said: 'We have been taken by this householder, enjoying the joy of Dharma. We are very happy and no longer enjoy the pleasures of worldly desires.'
』波旬言：『可舍，居士！此諸玉女，已其所有施於彼者，是為菩薩。』維摩詰言：『我已舍矣，汝便將去，使一切人遵承法行，所愿皆得。』諸玉女即作禮而問言：『我當云何止於魔天？』維摩詰言：『諸姊！有天名曰無盡，常開法門，當從彼受。何謂無盡開法門者？譬如一燈燃百千燈，冥者皆明，明終不盡。如是，諸姊！夫一菩薩以道開導百千菩薩，其道意者，終不盡耗，而復增益，於是功德不以導彼彼故而有盡耗，是故名曰無盡常開法門。汝等當從其受。魔界無數天子玉女，未有可此道意如汝等者，于如來為有返復法。』為一切人說已，魔眷屬皆去，維摩詰所感動如是。世尊！故我不任詣彼問疾。」
佛告長者子善見：「汝行詣維摩詰問疾。」
善見白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔在諸父舍，盛祀大祀至於七日。時維摩詰來入祠壇謂我言：『長者子！不當祀祠如眾人祠。當祀法祠，何用是思欲祠為？』我問：『何如為法之祠祀？』維摩詰言：『其為祠者，無本行故，敬待眾人，是則法祠。為之奈何？謂：為佛事不斷慈，為人事不斷悲，為法事不斷喜，為慧力不斷護，為佈施不斷檀，戒化人不斷律，知非我不斷忍，身意行不斷精進，惟道事不斷禪思，為博聞不斷智慧，若無施不斷
【現代漢語翻譯】 現代漢語譯本 波旬（魔王的名字）說：『可以捨棄，居士！這些玉女，已經將她們所有的一切佈施給那些人，這就是菩薩。』維摩詰說：『我已經捨棄了，你便將她們帶走，使所有的人都遵從佛法修行，所希望的都能得到。』眾玉女立刻行禮問道：『我們應當如何才能離開魔界天呢？』維摩詰說：『各位姊妹！有一個天叫做無盡天，經常開啟佛法之門，應當從那裡接受教誨。什麼叫做無盡開啟佛法之門呢？譬如一盞燈點燃成百上千盞燈，黑暗的地方都變得光明，光明永遠不會窮盡。像這樣，各位姊妹！一位菩薩用佛法開導成百上千位菩薩，這種佛法的意蘊，永遠不會耗盡，而且還會增加，因此這種功德不會因為引導他人而減少，所以叫做無盡常開法門。你們應當從那裡接受教誨。魔界無數的天子玉女，沒有誰能像你們這樣理解佛法的意蘊，對於如來佛法是有所回報的。』為所有的人說法完畢后，魔王的眷屬都離開了，維摩詰所帶來的感動就是這樣。世尊！所以我不能勝任去那裡問候他的疾病。』
佛告訴長者子善見：『你去維摩詰那裡問候他的疾病。』
善見對佛說：『我不能勝任去那裡問候他的疾病。為什麼呢？我記得以前我在父親的家裡，盛大地祭祀，持續了七天。當時維摩詰來到祭祀的場所，對我說：『長者子！不應當像普通人那樣祭祀。應當祭祀佛法，要這些世俗的祭祀有什麼用呢？』我問：『怎樣才是祭祀佛法呢？』維摩詰說：『這種祭祀，因為沒有根本的修行，所以要恭敬地對待眾人，這就是佛法的祭祀。應該怎麼做呢？就是：爲了佛事不斷絕慈悲，爲了人事不斷絕悲憫，爲了法事不斷絕喜悅，爲了慧力不斷絕守護，爲了佈施不斷絕施捨，教化他人守戒不斷絕戒律，知道不是我不斷絕忍耐，身口意三方面的行為不斷絕精進，專心於佛道不斷絕禪思，爲了廣博的見聞不斷絕智慧，如果沒有施捨就不斷絕』
【English Translation】 English version Prajna said: 'You may give them away, layperson! These celestial maidens have already given all they have to those people; this is what it means to be a Bodhisattva.' Vimalakirti said: 'I have already given them away. You may take them away and cause all people to follow the Dharma and obtain all their wishes.' The celestial maidens immediately bowed and asked: 'How shall we leave the realm of Mara?' Vimalakirti said: 'Sisters! There is a heaven called Endless, which constantly opens the gate of Dharma. You should receive teachings from there. What is meant by Endless opening the gate of Dharma? It is like one lamp lighting hundreds of thousands of lamps, making all darkness bright, and the light never ends. Likewise, sisters! One Bodhisattva guides hundreds of thousands of Bodhisattvas with the Dharma. The meaning of this Dharma will never be exhausted, but will increase. Therefore, this merit will not be exhausted by guiding others. That is why it is called the Endless Gate of Dharma. You should receive teachings from there. Among the countless celestial princes and maidens in the realm of Mara, none are like you in understanding the meaning of the Dharma. You have the potential to return to the Dharma of the Tathagata (another name of Buddha).' After speaking to all the people, the retinue of Mara (demon king) all departed. Vimalakirti's influence was such. World Honored One! Therefore, I am not capable of visiting him to inquire about his illness.'
The Buddha said to the son of the elder, Shanjian (name of a person): 'Go to Vimalakirti and inquire about his illness.'
Shanjian said to the Buddha: 'I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, in my father's house, we held grand sacrifices for seven days. At that time, Vimalakirti came into the sacrificial altar and said to me: 'Son of the elder! You should not offer sacrifices like ordinary people. You should offer sacrifices to the Dharma. What is the use of these worldly sacrifices?' I asked: 'What is meant by offering sacrifices to the Dharma?' Vimalakirti said: 'This kind of sacrifice, because it lacks fundamental practice, requires respectful treatment of all people. This is the sacrifice to the Dharma. How should it be done? It means: for the sake of Buddhist affairs, never cease compassion; for the sake of human affairs, never cease sorrow; for the sake of Dharma affairs, never cease joy; for the sake of the power of wisdom, never cease protection; for the sake of giving, never cease generosity; to teach others to keep precepts, never cease discipline; knowing that it is not 'I', never cease patience; the actions of body, speech, and mind, never cease diligence; focusing on the path, never cease meditation; for the sake of extensive learning, never cease wisdom; if there is no giving, never cease'
惟空，行俗數中不斷無想，在所墮生不斷無愿，護持正法不斷力行，以恩會人不斷壽命，知人如如不斷謙敬，堅其德本不斷命財，為六思念不斷其念，行六堅法不斷學意，修正受不斷凈命，行好喜不斷習真，斷意不生不斷愚人，為沙門不斷正性，善諷受不斷聞德，山澤受法不斷閑居，念生佛慧不斷宴坐，為一切勞不斷賢者，行地嚴飾相及佛國不斷分部福行，隨眾人行而為說法不斷分部智慧，斷眾勞厄諸不善法不斷分部一切德本，一切智覺一切善法具足不斷。以道品正法懷來一切，是為法之祠祀。菩薩立法祠者，為得祠祀，最偶之福，為世間上。』當其，世尊！說是法時，梵志眾中二百婆羅門發無上正真道意。我時甚自雅奇，得與正士高行者會，便解頸百千珠瓔以上之。不肯取。我言：『取是而有所悅，自可。』念昔者維摩詰乃取珠瓔，分作兩分，仍如祠舍，持一分與諸下劣國中貧者，又持一分奉彼頭波變如來、至真、等正覺。並見其眾及國土。頭波變(漢言固受)，其國名炎氣，皆見珠瓔懸彼國上，變成彼佛珠交露棚，既見是化，又聞其言：『如是仁人施者，得近如來，而上達嚫不以想，施貧亦等無若干念，有大悲意不望其報，惠此法祠，為具足已。』國中貧人見此變化，聞彼佛語，皆發無上正真道意，故我不任詣彼
【現代漢語翻譯】 現代漢語譯本： 『惟空（Vimalakirti，維摩詰的別名），在世俗事務中修行，卻不間斷對無想定（Asamjna，一種禪定狀態）的追求；雖然輪迴轉生，卻不間斷對涅槃的願望；護持正法，不間斷精進修行；以恩惠待人，不間斷增長壽命；瞭解他人本性如如不動，不間斷保持謙虛恭敬；鞏固道德根本，不間斷積累功德和財富；爲了六種思念（六念），不間斷地憶念；奉行六種堅固之法（六波羅蜜），不間斷地學習佛法；修正自己的行為和接受教誨，不間斷地凈化生命；奉行良善和喜悅，不間斷地修習真理；斷絕惡念的產生，不間斷地遠離愚癡之人；爲了成為沙門（Sramana，出家人），不間斷地保持正直的本性；善於諷誦和接受教誨，不間斷地聽聞佛法的功德；在山林沼澤中接受佛法，不間斷地過著閑居的生活；憶念佛陀的智慧，不間斷地禪坐；爲了救度一切勞苦眾生，不間斷地親近賢者；以莊嚴的相好和佛國來裝飾，不間斷地分享福德；隨順眾人的根性而為他們說法，不間斷地分享智慧；斷除眾生的勞苦和一切不善之法，不間斷地分享一切功德根本；一切智慧覺悟和一切善法都具足，永不間斷。以道品和正法來懷柔一切眾生，這就是真正的法供養。 菩薩建立法供養，是爲了獲得最殊勝的福報，成為世間最尊貴的人。』 當世尊宣說此法時，梵志（Brahmin，婆羅門）眾中有兩百位婆羅門發起了無上正等正覺之心。我當時非常驚奇，能夠與如此高尚的修行者相會，便解下頸上的價值百千的珠寶瓔珞獻給他們。他們不肯接受。我說：『接受這些珠寶，如果能讓你們感到喜悅，也是可以的。』我想到過去維摩詰居士接受珠寶瓔珞后，將其分成兩份，仍然像供養一樣，一份送給下劣國中的貧困之人，又一份供奉給頭波變如來（Dipaṃkara，錠光佛）、至真、等正覺。並且讓大家看到了他的眷屬和國土。頭波變（Dipaṃkara，漢譯為固受），他的國名叫炎氣，大家都看到珠寶瓔珞懸掛在他的國土之上，變成了那尊佛的珠寶交露棚。既看到了這種變化，又聽到了他的話：『像這樣仁慈的人佈施，能夠接近如來，並且上達供養不以妄想，佈施給貧困之人也平等沒有分別念，具有大悲心不期望回報，惠施這種法供養，就已經具足了。』 國中的貧困之人看到這種變化，聽到佛陀的話語，都發起了無上正等正覺之心，所以我不敢前去拜訪他。
【English Translation】 English version: 'Vimalakirti (Vaikuntha, another name for Vimalakirti), while engaging in worldly affairs, does not cease contemplating the Asamjna (a state of meditation); although undergoing rebirth, does not cease desiring Nirvana; upholding the Dharma, does not cease diligent practice; treating people with kindness, does not cease increasing lifespan; understanding the true nature of others as it is, does not cease maintaining humility and respect; strengthening the root of virtue, does not cease accumulating merit and wealth; for the sake of the six recollections (six mindfulnesses), does not cease remembering; practicing the six steadfast Dharmas (six paramitas), does not cease studying the Buddha's teachings; correcting one's actions and receiving teachings, does not cease purifying life; practicing goodness and joy, does not cease cultivating truth; cutting off the arising of evil thoughts, does not cease distancing oneself from foolish people; in order to become a Sramana (a renunciate), does not cease maintaining an upright nature; being skilled in reciting and receiving teachings, does not cease hearing the merits of the Dharma; receiving the Dharma in mountains and marshes, does not cease living a secluded life; remembering the wisdom of the Buddha, does not cease meditating; in order to save all suffering beings, does not cease associating with the wise; adorning with dignified appearances and Buddha-lands, does not cease sharing blessings; according with the dispositions of people and teaching them the Dharma, does not cease sharing wisdom; cutting off the suffering of beings and all unwholesome Dharmas, does not cease sharing all roots of merit; all wisdom, enlightenment, and all wholesome Dharmas are complete, never ceasing. Using the path and the true Dharma to embrace all beings, this is the true Dharma offering.' 'Bodhisattvas establish Dharma offerings in order to obtain the most supreme blessings and become the most honorable people in the world.' When the World Honored One spoke this Dharma, two hundred Brahmins (Brahmin) among the Brahmin assembly aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). At that time, I was very surprised to be able to meet such noble practitioners, and I took off the jeweled necklace worth hundreds of thousands from my neck and offered it to them. They refused to accept it. I said, 'Accept these jewels, if it can make you happy, it is acceptable.' I thought of how in the past, Vimalakirti accepted the jeweled necklace and divided it into two parts, still offering it as a sacrifice, one part to the poor people in the inferior countries, and the other part to Dipaṃkara Tathagata (Dipaṃkara, Fixed Light Buddha), the Perfectly Enlightened One. And he let everyone see his family and his country. Dipaṃkara (Dipaṃkara, translated as Fixed Acceptance), his country is called Flame Air, everyone saw the jeweled necklace hanging above his country, turning into the jeweled canopy of that Buddha. Having seen this transformation and heard his words: 'Such a kind person who gives alms can approach the Tathagata, and the offering reaches up without delusion, giving to the poor is also equal without discrimination, having great compassion without expecting reward, bestowing this Dharma offering is already complete.' The poor people in the country, seeing this transformation and hearing the words of the Buddha, all aroused the mind of Anuttara-samyak-sambodhi, so I dare not go to visit him.
問疾。」如是，一切菩薩各稱其所說不任詣彼。◎
◎維摩詰所說經諸法言品第五
佛復告文殊師利(漢言濡首)：「汝詣維摩詰問疾。」
文殊師利白佛言：「世尊！彼維摩詰雖優婆塞，入深法要，其德至淳，以辯才立智不可稱，一切菩薩法式悉聞，諸佛藏處無不得入，進御眾魔降之以德，務行權慧非徒戲食。然，猶復求依佛住者，欲于其中開度十方。」於是，眾菩薩大弟子，釋梵四天王皆念：「今得文殊師利與維摩詰二人共談，不亦具足大道說哉！」即時，八千菩薩、五百弟子、百千天人，同意欲行。於是，文殊師利與諸菩薩大弟子，及諸天人眷屬圍繞，俱入維耶離大城。
長者維摩詰心念：「今文殊師利與大眾俱來，吾將立空室合座為一座，以疾而臥。」文殊師利既入其舍，見其室空，除去所有，更寢一床。維摩詰言：「勞乎，文殊師利！不面在昔，辱來相見。」
文殊師利言：「如何，居士！忍斯種作疾，寧有損不至增乎？世尊慇勤致問無量，興起輕利游步強耶？居士！是病何所正立？其生久如，當何時滅？」
維摩詰言：「是生久矣。從癡、有愛，則我病生。用一切人病，是故我病；若一切人得不病者，則我病滅。所以者何？欲建立眾人故，菩薩入生死為之病，使一
【現代漢語翻譯】 現代漢語譯本： 『問疾。』像這樣，一切菩薩各自陳述自己所說的理由，不願前往那裡。
維摩詰所說經 諸法言品第五
佛陀再次告訴文殊師利（漢譯為濡首）: 『你去維摩詰那裡問候他的病情。』
文殊師利對佛說：『世尊！那維摩詰雖然是優婆塞（在家男居士），卻深入精妙的佛法要義，他的德行極其純正，憑藉卓越的辯才和智慧，令人難以估量。一切菩薩修行的規範他都通曉，諸佛的法藏之處沒有不能進入的，能降伏眾魔，以德行來調伏他們，致力於運用權巧方便和智慧，並非徒然地享受供養。然而，他仍然尋求依靠佛陀的教導，是想借此來開導和度化十方眾生。』 於是，眾菩薩、大弟子、釋提桓因（帝釋天）和四大天王都心想：『如今能讓文殊師利和維摩詰二人共同談論佛法，這不就是具足圓滿的大道之說嗎！』 當時，八千菩薩、五百弟子、百千天人，都同意前往。於是，文殊師利與諸位菩薩、大弟子，以及諸天人眷屬圍繞著，一同進入維耶離（吠舍離）大城。
長者維摩詰心想：『如今文殊師利與大眾一同前來，我將把空室整理出來，合併座位成為一個座位，然後假裝生病躺下。』 文殊師利進入他的住所，看到房間空空蕩蕩，移除了所有的東西，只留下一張床。維摩詰說：『辛苦了，文殊師利！我們很久沒見面了，勞駕您前來探望。』
文殊師利說：『居士，您覺得怎麼樣？忍受這種疾病的折磨，難道沒有減少反而增加了嗎？世尊殷切地問候您，問您身體是否輕快，行動是否方便，游步是否有力？居士，您的病因是什麼？它產生多久了？什麼時候才能痊癒？』
維摩詰說：『這病由來已久了。從愚癡和貪愛而生，所以我的病就產生了。因為一切眾生都生病，所以我才生病；如果一切眾生都不生病了，那麼我的病也就消滅了。為什麼呢？因為要建立眾生的緣故，菩薩進入生死輪迴，就有了病，使一』
【English Translation】 English version: 『Inquiring about illness.』 Thus, each of the Bodhisattvas stated their reasons for not being able to go there.
The Vimalakirti Sutra, Chapter 5: On the Dharma Realm
The Buddha then said to Manjushri (translated as Ru Shou): 『Go to Vimalakirti and inquire about his illness.』
Manjushri said to the Buddha: 『World Honored One! Although that Vimalakirti is a Upasaka (layman), he has entered into the profound essentials of the Dharma. His virtue is extremely pure, and his wisdom established through eloquence is immeasurable. He has heard all the practices of the Bodhisattvas, and there is no treasury of the Buddhas that he cannot enter. He advances to subdue the demons, pacifying them with virtue, and strives to practice skillful means and wisdom, not merely enjoying offerings in vain. Yet, he still seeks to rely on the Buddha's teachings, desiring to enlighten and liberate beings in the ten directions through them.』 Thereupon, the assembly of Bodhisattvas, great disciples, Shakra (Indra), and the Four Heavenly Kings all thought: 『Now that we have Manjushri and Vimalakirti discussing the Dharma together, wouldn't that be a complete exposition of the Great Path!』 Immediately, eight thousand Bodhisattvas, five hundred disciples, and hundreds of thousands of devas (gods) and humans agreed to go. Then, Manjushri, surrounded by the Bodhisattvas, great disciples, and retinues of devas and humans, entered the great city of Viyali (Vaishali).
The elder Vimalakirti thought: 『Now that Manjushri is coming with the great assembly, I will clear out the empty room, combine the seats into one, and then lie down as if ill.』 When Manjushri entered his house, he saw that the room was empty, all possessions removed, with only a single bed remaining. Vimalakirti said: 『It is tiring, Manjushri! We have not met for a long time, thank you for taking the trouble to visit.』
Manjushri said: 『How are you, Layman? Enduring this kind of illness, does it not diminish but rather increase? The World Honored One earnestly sends his regards and asks if your body is light and comfortable, if your movements are convenient, and if your walking is strong? Layman, what is the cause of this illness? How long has it been present, and when will it be extinguished?』
Vimalakirti said: 『This illness has been present for a long time. It arises from ignorance and craving, therefore my illness arises. Because all beings are ill, therefore I am ill; if all beings were free from illness, then my illness would be extinguished. Why is that? Because for the sake of establishing all beings, the Bodhisattva enters into birth and death, and therefore has illness, making one』
切人皆得離病，則菩薩無復病。譬如長者，有一子得疾，以其病故，父母諸父為之生疾；其子病癒，父母亦愈。菩薩如是，於一切人愛之若子，彼人病我則病，彼不病則不病。又言，菩薩病何所立？菩薩病者，以大悲立。」
文殊師利言：「何以空無供養？」
維摩詰言：「諸佛土與此舍，皆空如空。」
又問：「何謂為空？」
答曰：「空于空。」
又問：「解一為空？」
答曰：「空無與之，為空空。」
又問：「空復誰為？」
答曰：「思想者也，彼亦為空。」
又問：「空者當於何求？」
答曰：「空者當於六十二見中求。」
又問：「六十二見當於何求？」
答曰：「當於如來解脫中求。」
又問：「如來解脫者當於何求？」
答曰：「當於眾人意行中求。又仁所問：『何無供養？』一切眾魔皆是吾養，彼諸轉者亦吾養也。所以者何？魔行者受生死，生死者則菩薩養；彼轉者受諸見，菩薩于諸見不傾動。」
文殊師利言：「居士！所疾，為何等類？」
答曰：「仁者！我病不現不可見。」
又問：「云何是病？與身合？意合乎？」
答曰：「我病身合者，身為地；意合者，意為幻法。」
【現代漢語翻譯】 現代漢語譯本 如果一切眾生都能遠離疾病，那麼菩薩就不會再生病了。比如一位長者，只有一個兒子得了病，因為這個兒子的病，父母和親戚們也跟著生病；兒子病好了，父母的病也好了。菩薩也是這樣，對於一切眾生都像愛自己的孩子一樣，他們生病我就生病，他們不生病我就不生病。再說，菩薩的病因何而起呢？菩薩的病，是因為大慈悲心而起的。'
文殊師利（Manjusri，智慧的象徵）問：'為什麼說空無供養呢？'
維摩詰（Vimalakirti，一位在家菩薩）答：'諸佛的國土和這個房間，都是空寂的，如同虛空一樣。'
又問：'什麼是空呢？'
答：'空就是空本身。'
又問：'如何理解一為空呢？'
答：'空無任何可以給予的東西，這就是空空。'
又問：'那麼，是誰在執著于空呢？'
答：'是那些有思想的人，但他們的思想也是空性的。'
又問：'空應該在哪裡尋求呢？'
答：'空應該在六十二種邪見中尋求。'
又問：'六十二種邪見又應該在哪裡尋求呢？'
答：'應該在如來（Tathagata，佛的稱號）的解脫中尋求。'
又問：'如來的解脫又應該在哪裡尋求呢？'
答：'應該在眾生的意念和行為中尋求。而且你問：『為什麼說空無供養？』一切眾魔都是我所供養的對象，那些輪迴轉生的人也是我所供養的對象。為什麼這樣說呢？因為魔的行為使他們承受生死輪迴，而生死輪迴正是菩薩所要救度的對象；那些輪迴轉生的人執著于各種見解，而菩薩對於這些見解卻能不為所動。'
文殊師利問：'居士（Vimalakirti，對在家修行者的尊稱）！您的疾病，屬於哪一類呢？'
答：'仁者！我的病不是顯現出來的，是不可見的。'
又問：'這病是與身體相合呢？還是與意念相合呢？'
答：'我的病如果與身體相合，那麼身體就是地大；如果與意念相合，那麼意念就是虛幻的法。'
【English Translation】 English version If all beings could be free from illness, then Bodhisattvas would no longer be ill. For example, if an elder has a son who falls ill, because of the son's illness, the parents and relatives also become ill; when the son recovers, the parents also recover. Bodhisattvas are like this; they love all beings as if they were their own children. When they are ill, I am ill; when they are not ill, I am not ill. Furthermore, where does a Bodhisattva's illness arise? A Bodhisattva's illness arises from great compassion.'
Manjusri (Manjusri, symbol of wisdom) said, 'Why is it said that emptiness has no offerings?'
Vimalakirti (Vimalakirti, a lay Bodhisattva) replied, 'The Buddha lands and this room are all empty, like space.'
He further asked, 'What is emptiness?'
He replied, 'Emptiness is empty in itself.'
He further asked, 'How is one to understand emptiness?'
He replied, 'Emptiness has nothing to give; this is empty emptiness.'
He further asked, 'Then, who is attached to emptiness?'
He replied, 'Those who have thoughts, but their thoughts are also empty.'
He further asked, 'Where should emptiness be sought?'
He replied, 'Emptiness should be sought in the sixty-two views.'
He further asked, 'Where should the sixty-two views be sought?'
He replied, 'They should be sought in the Tathagata's (Tathagata, title of the Buddha) liberation.'
He further asked, 'Where should the Tathagata's liberation be sought?'
He replied, 'It should be sought in the thoughts and actions of beings. Moreover, you ask: 『Why is it said that emptiness has no offerings?』 All demons are what I offer to, and those who transmigrate are also what I offer to. Why is this so? Because the actions of demons cause them to endure the cycle of birth and death, and the cycle of birth and death is precisely what Bodhisattvas seek to liberate; those who transmigrate are attached to various views, but Bodhisattvas are unmoved by these views.'
Manjusri said, 'Layman (Vimalakirti, an honorific title for a lay practitioner)! To what category does your illness belong?'
He replied, 'Virtuous one! My illness is not manifest; it is invisible.'
He further asked, 'Does this illness combine with the body or with the mind?'
He replied, 'If my illness combines with the body, then the body is the earth element; if it combines with the mind, then the mind is an illusory dharma.'
又問：「四種：地種、水種、火種、風種，何等種病？」
答曰：「是種者，一切人所習也。云何，文殊師利！菩薩觀諸疾意，又以何習於有疾菩薩？」
文殊師利言：「于非常身不以泥洹，常現不淫；在身有苦，不以泥洹安而喜之；現於非身為眾人導；身之空寂，不以永寂，為現本作。恒悲彼疾，不自計疾，以識宿命，導利人物，而無所惑，念善本修凈，命不望彼，常精進，為醫王滅眾病，是為菩薩能與疾者相習。」
文殊師利又問：「何謂菩薩有疾其意不亂？」
維摩詰言：「菩薩疾者，意知是前未近之罪，住欲處故，是病皆為不誠之思，在眾勞故。又，問疾者自於其法，都不可得。所以者何？如是病者，但倚四大。又此諸大，為都無主，是所倚亦無我。是病無我，專著兩無專著。得病本者，必知精進無我人想，為起法相。身為法數，法起則起，法滅則滅。法轉轉不相念、不相知，起者不言我起，滅者不言我滅。知法想者，將養其意，而無所住。若以法想，受報大止，已離病者，我不為是。何謂斷病？謂我作非我作悉斷。何謂是我作非我作斷？謂己自無慾。何謂己自無慾？謂內無習行。何謂內無習行？謂等不動不可動。何謂為等？謂我等泥洹等。所以者何？此二皆空。何名為空
【現代漢語翻譯】 現代漢語譯本 又問：『地種（Dì zhǒng，地的元素）、水種（Shuǐ zhǒng，水的元素）、火種（Huǒ zhǒng，火的元素）、風種（Fēng zhǒng，風的元素），是哪一種元素引起的疾病？』 答道：『這些元素，是所有人都習慣的。怎麼樣，文殊師利（Wénshūshīlì，Manjushri）！菩薩觀察各種疾病的意義，又如何與患病的菩薩相處呢？』 文殊師利說：『對於無常的身體，不以涅槃（Ní pán，Nirvana）為目標，經常顯現不淫慾的狀態；身有痛苦時，不以涅槃的安樂為喜悅；顯現非自身的狀態來引導眾人；身體是空寂的，不以永遠的寂滅為目標，而是爲了顯現原本的作為。永遠悲憫他人的疾病，不考慮自己的疾病，以瞭解宿命，引導利益眾生，而沒有迷惑，心念善良的根本，修持清凈，生命不期望其他，經常精進，作為醫王來滅除眾人的疾病，這就是菩薩能夠與患病者相處的方式。』 文殊師利又問：『什麼叫做菩薩患病時心意不亂？』 維摩詰（Wéimójié，Vimalakirti）說：『菩薩患病，心裡明白這是過去沒有接近正法的罪過，因為住在慾望之處，所以這些疾病都是因為不誠實的思念，因為在眾人中勞累的緣故。而且，詢問疾病的人，對於疾病的自性，完全不可得。為什麼呢？因為這樣的疾病，只是依靠四大（sì dà，四大元素）。而且這四大，都是沒有主宰的，所依靠的也沒有我。這疾病沒有我，專注于兩邊都沒有專注。得到疾病的根本，必定知道精進，沒有我人眾生壽者四相（wǒ rén zhòngshēng shòuzhě sì xiàng，the four marks of self, person, sentient being, and life span），爲了生起法相（fǎ xiàng，dharma characteristics）。身體是法的數量，法生起則身體生起，法滅則身體滅。法運轉時，不互相思念、不互相知道，生起者不說我生起，滅者不說我滅。知道法相的人，將養自己的心意，而沒有執著。如果以法相來接受報應，那就大錯特錯了，已經脫離疾病的人，我不認為是這樣。什麼叫做斷病？就是我所作和非我所作全部斷除。什麼叫做我所作和非我所作斷除？就是自己沒有慾望。什麼叫做自己沒有慾望？就是內心沒有習氣。什麼叫做內心沒有習氣？就是平等不動，不可動搖。什麼叫做平等？就是我與涅槃平等。為什麼呢？因為這兩者都是空。什麼叫做空？』
【English Translation】 English version Again, he asked: 'The four elements: earth element (Dì zhǒng), water element (Shuǐ zhǒng), fire element (Huǒ zhǒng), and wind element (Fēng zhǒng), which element causes the disease?' He answered: 'These elements are what everyone is accustomed to. How is it, Manjushri (Wénshūshīlì)! How does a Bodhisattva observe the meaning of various diseases, and how does he interact with a sick Bodhisattva?' Manjushri said: 'Regarding the impermanent body, he does not aim for Nirvana (Ní pán), but constantly manifests a state without lust; when the body has suffering, he does not rejoice in the bliss of Nirvana; he manifests a state of non-self to guide the masses; the body is empty and still, he does not aim for eternal extinction, but to manifest the original actions. He always has compassion for the diseases of others, without considering his own diseases, understanding past lives, guiding and benefiting sentient beings, without confusion, mindful of the root of goodness, cultivating purity, not expecting anything else from life, constantly diligent, acting as a king of medicine to eliminate the diseases of all, this is how a Bodhisattva can interact with the sick.' Manjushri again asked: 'What does it mean for a Bodhisattva to not be disturbed in mind when sick?' Vimalakirti (Wéimójié) said: 'When a Bodhisattva is sick, he understands in his mind that this is the fault of not approaching the Dharma in the past, because he dwells in the realm of desire, so these diseases are all due to dishonest thoughts, and because of laboring among the people. Moreover, the one who asks about the disease cannot find the self-nature of the disease at all. Why? Because such a disease only relies on the four great elements (sì dà). And these four great elements are all without a master, and what is relied upon also has no self. This disease has no self, focusing on neither side. Obtaining the root of the disease, one must know diligence, without the four marks of self, person, sentient being, and life span (wǒ rén zhòngshēng shòuzhě sì xiàng), in order to generate the dharma characteristics (fǎ xiàng). The body is a number of dharmas, when the dharma arises, the body arises, when the dharma ceases, the body ceases. When the dharma turns, they do not think of each other, do not know each other, the one who arises does not say 'I arise', the one who ceases does not say 'I cease'. The one who knows the dharma characteristics cultivates his mind, without attachment. If one accepts retribution with dharma characteristics, then that is a big mistake, I do not consider someone who has already escaped the disease to be like that. What is called cutting off disease? It means that what I do and what I do not do are all cut off. What is called cutting off what I do and what I do not do? It means that one has no desires. What is called having no desires? It means that there are no habitual actions within. What is called having no habitual actions within? It means equal, unmoving, and immovable. What is called equal? It means that I am equal to Nirvana. Why? Because both are empty. What is called empty?'
？所言為空。二者如是，凡聖道成，皆從平等，病亦不異。何謂所受亦空？謂已曉了不覺諸痛，不盡于痛，以取證際，如是二者為諸痛。長一切惡道已竟，近一切人興大悲哀，吾為眾人作自省法，觀以除其病而不除法，亦不除其本病所生，知其根本而為說法。何謂為本？謂始未然。未熾然者，則病之本。何謂不然？於三界而不然。其不然何用知？謂止心。止心者，以不得也，非不然也。何以不得？二見不得，謂內見、外見是無所得。此，文殊師利！為疾菩薩其意不亂，雖有老死，菩薩覺之。若不如是，己所修治為無惠利。譬如勝怨乃可為勇，如是兼除老死苦者，菩薩之謂也。菩薩若病，當作是觀：『如我此病非真非有，亦是眾人非真非有。』已觀如是，不墮妄見，以興大悲，彼必來者，為斷其勞，以合道意為彼大悲。所以者何？菩薩墮妄見，其大悲者，有數出生，不墮妄見。大悲菩薩不以數生，彼生為脫，為脫所墮，為脫出生，為脫受身。能為彼人說佛說法，是其誓也。如佛言曰：『其自安身，不解彼縛，不得是處而自安身，又解彼縛，斯得是處。』故曰已脫菩薩其行不縛。何謂縛？何謂解？菩薩禪定以縛諸我，以道縛我。縛者，菩薩以善權生五道解彼受。菩薩無權執智縛，行權執智解，智不執權縛，智而執權解。彼
何謂無權執智縛？謂以空、無相、不願之法生，不治相及佛國以化人，是無權執智之縛也。何謂行權執智解？謂修相及佛國開化人，而曉空、無相、不願之法生，是行權執智之解也。何謂智不執權縛？謂以見行勞望受，立修行一切德善之本，是智不執權之縛也。何謂智而執權解？謂斷諸見行勞望之受，以殖眾德之本，而分佈此道，是智而執權之解也。彼有疾菩薩已如是下此法，設身有病，觀其無常、為苦、為空、為非身，是為智慧。又身所受，不以斷惡生死，善利人民，心合乎道，是為權行。又若身病知異同意，彼過非新，則觀其故，是為智慧。假使身病，不以都滅，所當起者，是為權行。是，文殊師利！為疾菩薩其意不亂，亦不高住。所以者何？若高住者，是愚人法；以卑住者，是弟子法。故菩薩住不高不卑，于其中無所處，是菩薩行；不凡夫行，不賢夫行，是菩薩行；在生死行，不為污行，是菩薩行；觀泥洹行，不依泥洹，是菩薩行；行於四魔，過諸魔行，是菩薩行；博學慧行，無不知時之行，是菩薩行；於四諦行，不以諦知行，是菩薩行；觀無生行，不謂難至，是菩薩行；在緣起行，于諸見而無慾，是菩薩行；在諸人眾無勞望行，是菩薩行；在閑居行，不盡身意，是菩薩行；於三界行，不壞法情，是菩薩行；為
【現代漢語翻譯】 現代漢語譯本： 什麼是執著于智慧而受困于方便（權）呢？就是說，雖然通達空性（Śūnyatā）、無相（Animitta）、無愿（Apranihita）之法，卻不以莊嚴佛土和教化眾生為己任，這就是執著于智慧而受困于方便。 什麼是運用方便而解脫于執著智慧呢？就是說，雖然修習莊嚴佛土和開化眾生，但同時明白空性、無相、無愿之法，這就是運用方便而解脫于執著智慧。 什麼是智慧而不執著于方便而受困呢？就是說，以所見所行，以及對名利的貪求，作為修行一切功德善行的根本，這就是智慧而不執著于方便的束縛。 什麼是具有智慧而解脫于執著方便呢？就是說，斷除各種錯誤的見解和行為，以及對名利的貪求，以此來培植各種功德的根本，並且將此正道廣為傳播，這就是具有智慧而解脫于執著方便。 那位有疾病的菩薩應該這樣來運用這些方法。假設身體有病，應當觀察身體是無常的（Anitya）、是痛苦的（Duḥkha）、是空性的（Śūnyatā）、是非我的（Anātman），這就是智慧。而且，對於身體所承受的痛苦，不因此而斷絕惡業和生死輪迴，而是爲了利益人民，使自己的心與正道相合，這就是方便之行。 再者，如果身體生病，知道這與自己的心意不同，明白過去的業力並非是新產生的，那麼就應當觀察其原因，這就是智慧。即使身體生病，也不因此而完全放棄應該做的事情，這就是方便之行。 文殊師利！（Mañjuśrī）這就是有疾病的菩薩，他的心意不會散亂，也不會高高在上地執著于某種境界。為什麼呢？如果高高在上地執著于某種境界，那是愚人的做法；以謙卑的態度安住于某種境界，那是聲聞弟子的做法。所以，菩薩安住于不高不低的境界，于其中無所執著，這是菩薩的修行；不是凡夫的修行，也不是賢人的修行，這是菩薩的修行；處於生死輪迴之中，卻不被生死所污染，這是菩薩的修行；觀察涅槃（Nirvāṇa），卻不依賴涅槃，這是菩薩的修行；行於四魔（catvāro māraḥ），超越各種魔的境界，這是菩薩的修行；廣博地學習智慧，做任何事情都知道時機，這是菩薩的修行；對於四聖諦（catvāri āryasatyāni）的修行，不以固定的見解來理解四聖諦，這是菩薩的修行；觀察無生之法，不認為難以達到，這是菩薩的修行；處於緣起（Pratītyasamutpāda）之法中，對於各種見解沒有貪求，這是菩薩的修行；在各種人群中，沒有對名利的貪求，這是菩薩的修行；在閑居獨處時，不窮盡身心，這是菩薩的修行；處於三界（Triloka）之中，不破壞正法的情理，這是菩薩的修行；爲了……
【English Translation】 English version: What is being bound by wisdom while clinging to expedient means (upāya)? It means that although one understands the doctrines of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita), one does not take on the responsibility of adorning Buddha lands and teaching sentient beings. This is being bound by wisdom while clinging to expedient means. What is being liberated from clinging to wisdom while employing expedient means? It means that although one cultivates the adornment of Buddha lands and the conversion of sentient beings, one also understands the doctrines of emptiness, signlessness, and wishlessness. This is being liberated from clinging to wisdom while employing expedient means. What is being bound by not clinging to expedient means through wisdom? It means taking one's views and actions, as well as the pursuit of fame and gain, as the foundation for cultivating all merits and virtuous deeds. This is being bound by not clinging to expedient means through wisdom. What is being liberated from clinging to expedient means through wisdom? It means cutting off various erroneous views and actions, as well as the pursuit of fame and gain, in order to cultivate the roots of various merits, and widely propagating this right path. This is being liberated from clinging to expedient means through wisdom. That Bodhisattva who is ill should apply these methods in this way. Suppose the body is ill, one should contemplate that the body is impermanent (Anitya), is suffering (Duḥkha), is empty (Śūnyatā), and is non-self (Anātman). This is wisdom. Moreover, regarding the suffering endured by the body, one does not thereby cut off evil deeds and the cycle of birth and death, but rather benefits the people, aligning one's mind with the right path. This is the practice of expedient means. Furthermore, if the body is ill, knowing that this is different from one's intention, understanding that past karma is not newly produced, then one should observe its cause. This is wisdom. Even if the body is ill, one does not thereby completely abandon what should be done. This is the practice of expedient means. Mañjuśrī! This is the Bodhisattva who is ill, whose mind will not be disturbed, nor will he cling to some state in a high and mighty way. Why? If one clings to some state in a high and mighty way, that is the practice of a fool; abiding in some state with humility, that is the practice of a Śrāvaka disciple. Therefore, the Bodhisattva abides in a state that is neither high nor low, without clinging to anything within it. This is the practice of a Bodhisattva; it is not the practice of an ordinary person, nor is it the practice of a virtuous person. This is the practice of a Bodhisattva; being in the cycle of birth and death, yet not being defiled by birth and death. This is the practice of a Bodhisattva; observing Nirvāṇa, yet not relying on Nirvāṇa. This is the practice of a Bodhisattva; acting upon the four māras (catvāro māraḥ), surpassing the realms of all māras. This is the practice of a Bodhisattva; extensively studying wisdom, knowing the right time to do anything. This is the practice of a Bodhisattva; regarding the practice of the Four Noble Truths (catvāri āryasatyāni), not understanding the Four Noble Truths with fixed views. This is the practice of a Bodhisattva; observing the Dharma of non-origination, not thinking it is difficult to attain. This is the practice of a Bodhisattva; being in the Dharma of dependent origination (Pratītyasamutpāda), without craving for various views. This is the practice of a Bodhisattva; being among various people, without craving for fame and gain. This is the practice of a Bodhisattva; when dwelling in solitude, not exhausting body and mind. This is the practice of a Bodhisattva; being in the three realms (Triloka), not destroying the principles of the Dharma. This is the practice of a Bodhisattva; for...
空無行，一切眾事清德皆行，是菩薩行；行六度無極，為眾人意行而度無極，是菩薩行；行六神通，不盡漏行，是菩薩行；受道之行，不興小道，是菩薩行；以止觀知魔行，不滅跡行，是菩薩行；于弟子緣一覺所不應不現行，不為毀佛法行，是菩薩行。」說是語時，八千天人發無上正真道意，文殊師利童子甚悅。
賢者舍利弗心念：「無床座，是菩薩大弟子當於何坐？」
維摩詰知其意，即謂言：「云何賢者，為法來耶？求床座也？」
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。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，當爲盡證以惟致道；斯求法者，無放逸之求也法。舍利弗！無有塵、離淫塵，其染污者，即為在邊；斯求法者，無淫樂之求也法。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。法無不凈，在不凈者，於法有取有放；斯求法者，無取放之求也。法無巢窟，有法者
【現代漢語翻譯】 現代漢語譯本：不執著于任何行為，以清凈的德行行事，這是菩薩行；奉行六度波羅蜜（Dù bōluómì，六種到達彼岸的方法），爲了眾生的意願而修行，達到無盡的境界，這是菩薩行；修習六神通（liù shéntōng，六種超自然能力），不執著于有漏的修行，這是菩薩行；接受正道的修行，不推崇小乘道，這是菩薩行；用止觀（zhǐ guān，止息和觀照）來了解魔的行徑，但不滅除一切行跡，這是菩薩行；對於弟子們因緣成熟而應當覺悟的事，不應該不顯現，但不做毀壞佛法的行為，這是菩薩行。』說完這些話的時候，八千天人發起了無上正等正覺的心意，文殊師利（Wénshūshīlì，智慧的象徵）童子非常高興。
賢者舍利弗（Xiánzhě Shèlìfú，佛陀的十大弟子之一）心想：『沒有床座，這位菩薩的大弟子應該坐在哪裡呢？』
維摩詰（Wéimójié，一位在家菩薩）知道他的想法，就對他說：『賢者，您是爲了求法而來呢？還是爲了求床座而來呢？』
舍利弗說：『居士！我是爲了求法而來，不是爲了安逸。』
維摩詰說：『是的，賢者！真正爲了求法的人，不會貪戀自己的身體和性命，更何況是床座呢。舍利弗！真正爲了求法的人，不會在色（sè，物質）、受（tòng，感受）、想（xiǎng，想法）、行（xíng，行為）、識（shí，意識）五蘊中尋求，不會在陰（yīn，五蘊）、種（zhǒng，十二處）、諸入（zhū rù，十八界）中尋求，不會在欲界（yùjiè，慾望的領域）、色界（sèjiè，物質的領域）、無色界（wúsèjiè，沒有物質的領域）中尋求。舍利弗！真正求法的人，不執著于佛來求，不執著於法來求，不執著于僧眾來求。還有，舍利弗！真正求法的人，不以知苦（zhī kǔ，瞭解痛苦）來求，不以斷集（duàn jí，斷除痛苦的根源）來求，不以修道（xiūdào，修行正道）來求，不以證滅（zhèng miè，證得涅槃）來求。為什麼呢？因為法是無放逸的，如果執著于放逸之法，就應當知道痛苦和痛苦的根源，應當爲了證得涅槃而修行正道；這樣的求法者，是不會執著于放逸的。舍利弗！法中沒有塵垢，也沒有遠離淫慾的塵垢，那些被染污的人，就是處在邊見之中；這樣的求法者，是不會執著于淫樂的。舍利弗！法沒有疆界，執著于疆界的人，就會有分別；這樣的求法者，是不會執著于疆界的。法沒有不凈，執著于不凈的人，對於法就會有取捨；這樣的求法者，是不會執著于取捨的。法沒有巢穴，有法的人
【English Translation】 English version: 'Not dwelling on any action, acting with pure virtue, this is the practice of a Bodhisattva; practicing the Six Perfections (Dù bōluómì, six ways to reach the other shore), acting for the sake of sentient beings' intentions and reaching the boundless, this is the practice of a Bodhisattva; practicing the Six Supernormal Powers (liù shéntōng, six supernatural abilities), not exhausting the defiled actions, this is the practice of a Bodhisattva; receiving the practice of the Path, not promoting the Lesser Vehicle, this is the practice of a Bodhisattva; using cessation and contemplation (zhǐ guān, calming and observing) to know the actions of demons, but not eliminating all traces, this is the practice of a Bodhisattva; regarding the conditions for disciples to awaken, one should not fail to appear, but not acting in ways that destroy the Buddha's teachings, this is the practice of a Bodhisattva.' When these words were spoken, eight thousand devas generated the intention for unsurpassed, complete, and perfect enlightenment, and Mañjuśrī (Wénshūshīlì, symbol of wisdom) Kumāra was very pleased.
The worthy Śāriputra (Xiánzhě Shèlìfú, one of the Buddha's ten great disciples) thought: 'Without a seat, where should this great disciple of the Bodhisattva sit?'
Vimalakīrti (Wéimójié, a lay Bodhisattva), knowing his thoughts, immediately said: 'Worthy one, have you come for the Dharma, or are you seeking a seat?'
Śāriputra said: 'Layman! I have come for the Dharma, not for comfort.'
Vimalakīrti said: 'Indeed, worthy one! Those who benefit from the Dharma do not crave their own bodies and lives, let alone a seat. Śāriputra! Those who benefit from the Dharma do not seek in form (sè, material), feeling (tòng, sensation), thought (xiǎng, idea), action (xíng, behavior), or consciousness (shí, awareness); they do not seek in the aggregates (yīn, five aggregates), sources (zhǒng, twelve entrances), or realms (zhū rù, eighteen realms); they do not seek in the desire realm (yùjiè, realm of desire), form realm (sèjiè, realm of form), or formless realm (wúsèjiè, realm without form). Śāriputra! Those who seek the Dharma do not seek by clinging to the Buddha, do not seek by clinging to the Dharma, do not seek by clinging to the Sangha. Furthermore, Śāriputra! Those who seek the Dharma do not seek by knowing suffering (zhī kǔ, understanding suffering), do not seek by cutting off accumulation (duàn jí, cutting off the origin of suffering), do not seek by cultivating the path (xiūdào, cultivating the right path), do not seek by realizing cessation (zhèng miè, realizing Nirvana). Why? Because the Dharma is without negligence; if one clings to the Dharma of negligence, one should know suffering and the origin of suffering, and one should cultivate the path to realize cessation; such a seeker of the Dharma does not cling to negligence. Śāriputra! There is no dust in the Dharma, nor is there dust of separation from lust; those who are defiled are in wrong views; such a seeker of the Dharma does not cling to the pleasure of lust. Śāriputra! The Dharma has no boundaries; those who cling to boundaries have distinctions; such a seeker of the Dharma does not cling to boundaries. The Dharma is not impure; those who cling to impurity have acceptance and rejection of the Dharma; such a seeker of the Dharma does not cling to acceptance and rejection. The Dharma has no nest, those who have the Dharma
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。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
於是，維摩詰問文殊師利：「仁者游于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。」
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，高廣凈好，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，于維耶離城無所掛礙，于佛所止及四天處無所掛礙，悉見如故，若前不減。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
【現代漢語翻譯】 現代漢語譯本：如果認為法有『窟』（可以依賴之處），那麼這就是有依賴的求法；真正的求法者，不應該有任何依賴。如果認為法有『想』（可以執著的概念），執著于這些概念，就會形成堅固的認知；真正的求法者，不應該執著于任何概念。如果認為法有『漏』（煩惱），沉溺於法中，就會接近一切煩惱；真正的求法者，不應該有任何追求。法沒有見聞、沒有念頭、沒有知覺，如果對法產生見聞念知，那就是已經區分了法；真正的求法者，不應該有見聞的追求。因此，舍利弗（Śāriputra）！求法的人，對一切法都應該無所求。』說完這些話的時候，五百天人都獲得了諸法法眼（Dharma Eye）。
《維摩詰所說經·不思議品第六》
於是，維摩詰（Vimalakīrti）問文殊師利（Mañjuśrī）菩薩：『仁者您遊歷過無量無數的佛國，哪個佛土擁有一切莊嚴、一切美好的獅子座？』
文殊師利回答說：『有的，族姓子！從這裡向東方，經過如同三十六恒河沙數（Gaṅgā）的佛土，有一個世界叫做須彌幡（Sumerudhvaja），那裡的佛號是須彌燈王如來（Sumerudīparāja Tathāgata）、至真、等正覺，現在正在說法。那位佛的身高有八萬四千由延（yojana），佛的獅子座有六萬八千由延。菩薩的身高有四萬二千由延，須彌幡國有八百四十萬個獅子座。那個佛為一切眾生所依持，他的獅子座極其莊嚴。』
於是，維摩詰就進入瞭如其像三昧（samādhi）的正定，顯現神通，當時須彌燈王如來派遣了三萬二千個獅子座，高大寬廣，清凈美好，是過去罕見的。所有的弟子菩薩、諸天、釋梵（Śakra-Brahmā）、四天王（Caturmahārājakāyikas）都來到維摩詰的住所，看到他的房間極其廣大，完全容納了三萬二千個獅子座，站立的地方並不擁擠，對於維耶離城（Vaiśālī）沒有任何妨礙，對於佛陀所居住的地方以及四天王所居住的地方也沒有任何妨礙，一切都和原來一樣，沒有減少。維摩詰說：『文殊師利！請登上獅子座！和各位菩薩上人一起坐下，應當各自變化身體，如同
【English Translation】 English version: If one considers the Dharma to have a 『cave』 (a place of reliance), then that is seeking the Dharma with reliance; a true seeker of the Dharma should have no reliance. If one considers the Dharma to have 『thoughts』 (concepts to cling to), clinging to these concepts will form firm cognitions; a true seeker of the Dharma should not cling to any concepts. If one considers the Dharma to have 『leaks』 (afflictions), indulging in the Dharma will lead to all afflictions; a true seeker of the Dharma should have no seeking. The Dharma has no seeing, hearing, thinking, or knowing; if one has seeing, hearing, thinking, or knowing of the Dharma, then one has already differentiated the Dharma; a true seeker of the Dharma should seek without seeing or hearing. Therefore, Śāriputra (舍利弗)! A seeker of the Dharma should seek nothing in all Dharmas.』 When these words were spoken, five hundred devas (天人) attained the Dharma Eye (諸法法眼).
Vimalakīrti Nirdeśa Sūtra, Chapter 6: Inconceivable
Then, Vimalakīrti (維摩詰) asked Mañjuśrī (文殊師利): 『Virtuous one, you have traveled to countless Buddha lands; which Buddha land possesses the most adorned and beautiful lion thrones?』
Mañjuśrī replied: 『Yes, son of good family! Going eastward from this Buddha land, passing through lands as numerous as thirty-six Ganges sands (恒河沙), there is a world called Sumerudhvaja (須彌幡), and the Buddha there is named Sumerudīparāja Tathāgata (須彌燈王如來), the Truly Enlightened One, the Perfectly Awakened One, and he is now present. That Buddha's body is eighty-four thousand yojanas (由延) tall, and the Buddha's lion throne is sixty-eight thousand yojanas tall. The Bodhisattvas' bodies are forty-two thousand yojanas tall, and the Sumerudhvaja land has eight million four hundred thousand lion thrones. That Buddha supports all beings, and his lion throne is extremely adorned.』
Then, Vimalakīrti entered the samādhi (三昧) of manifesting according to their forms, and displayed his supernatural powers. At that time, Sumerudīparāja Tathāgata sent thirty-two thousand lion thrones, tall, wide, pure, and beautiful, which were rarely seen before. All the disciples, Bodhisattvas, devas (諸天), Śakra-Brahmā (釋梵), and the Four Heavenly Kings (四天王) came into Vimalakīrti's room and saw that his room was extremely vast, completely accommodating the thirty-two thousand lion thrones. The places where they stood were not crowded, and there was no obstruction to the city of Vaiśālī (維耶離), nor was there any obstruction to the place where the Buddha resided or the places where the Four Heavenly Kings resided. Everything was as before, without any reduction. Vimalakīrti said: 『Mañjuśrī! Please ascend the lion throne! Sit together with all the superior Bodhisattvas, and each of you should transform your bodies to be like』
彼座像。」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，皆不能升。
維摩詰言：「唯，舍利弗！就師子座。」
舍利弗言：「族姓子！此座為高廣，吾不能升。」
維摩詰言：「賢者！為須彌燈王如來作禮，然後可坐。」於是，邊菩薩、大弟子，即為須彌燈王如來作禮，便得坐師子座。舍利弗言：「未曾有也。族姓子！如是小室，乃容受此高廣之座，于維耶離城無所掛礙，于佛所止及四天處無所掛礙，于諸國邑、天龍神宮，亦無掛礙。」
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。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，其于眾生無所嬈害。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！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！立不
【現代漢語翻譯】 現代漢語譯本： 『那座位像。』得到神通的菩薩，立即自身變化成四萬二千由延（yojana，古印度長度單位），坐在師子座（lion throne，莊嚴的座位）上。其他的菩薩和大弟子，都不能登上。
維摩詰（Vimalakirti，一位在家菩薩的名字）說：『舍利弗（Sariputra，佛陀的十大弟子之一）！請坐到師子座上。』
舍利弗說：『這位居士！這座位太高太大了，我不能上去。』
維摩詰說：『賢者！向須彌燈王如來（Sumeru Lamp King Tathagata，佛名）作禮，然後才可以坐。』於是，其他的菩薩和大弟子，就向須彌燈王如來作禮，便得以坐在師子座上。舍利弗說：『真是前所未有啊。這位居士！這樣小的房間，竟然能容納如此高大的座位，在維耶離城（Vaisali，古印度城市名）沒有任何阻礙，在佛所居住的地方以及四天王處（Four Heavenly Kings，佛教護法神）也沒有任何阻礙，在各個國家城市、天龍神宮，也沒有任何阻礙。』
維摩詰說：『是的，舍利弗！諸如來（Tathagata，如來是佛的稱號之一）、諸菩薩有八種不可思議的法門。得知這法門的人，能將須彌山（Mount Sumeru，佛教中的聖山）的高大放入芥子（mustard seed，一種很小的種子）之中，沒有任何增減，並因此顯現儀式，使四天王（Four Heavenly Kings，佛教護法神）與忉利天（Trayastrimsa Heaven，欲界六天之一）都不知道是誰將我放入其中，而其他人，卻能看見須彌山進入芥子之中，這就是進入不可思議境界之門。』
『又，舍利弗！證得不可思議法門的菩薩，能將四大海水（Four Great Seas，圍繞須彌山的四大海）放入一個毛孔之中，而不打擾魚、鱉、黿、鼉等水生動物，不讓龍（Naga，印度神話中的蛇神）、鬼神、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）知道我是如何進入的，並因此比喻儀式，對於眾生沒有任何妨礙損害。』
『又，舍利弗！將這三千世界（Three Thousand Worlds，佛教宇宙觀中的一個單位），如佛所斷除的煩惱一樣，用右掌推動放置到恒河沙數（Ganges sand number，形容極多的數量）的佛國，而人們不知道是誰將我安置到那裡。又將它引回原來的地方，都不使人有往來的想法，因而顯現儀式。』
『又，舍利弗！有無數人一生都奉行戒律，證得不可思議法門的菩薩，為奉行戒律的人顯現七個夜晚為一劫（kalpa，佛教時間單位，極長的時間），人們相信並認為一劫已經過去，卻不知道這只是七個夜晚。』 『又，舍利弗！立不』
【English Translation】 English version: 『That seat is like this.』 A Bodhisattva who had attained supernatural powers immediately transformed himself into forty-two thousand yojanas (yojana, an ancient Indian unit of length), and sat on the lion throne (lion throne, a majestic seat). The other Bodhisattvas and great disciples were unable to ascend it.
Vimalakirti (Vimalakirti, the name of a lay Bodhisattva) said: 『Sariputra (Sariputra, one of the Buddha's ten great disciples)! Please sit on the lion throne.』
Sariputra said: 『O son of a good family! This seat is too high and wide, I cannot ascend it.』
Vimalakirti said: 『Virtuous one! Pay homage to Sumeru Lamp King Tathagata (Sumeru Lamp King Tathagata, the name of a Buddha), then you may sit.』 Thereupon, the other Bodhisattvas and great disciples paid homage to Sumeru Lamp King Tathagata, and were able to sit on the lion throne. Sariputra said: 『This is unprecedented. O son of a good family! Such a small room can accommodate such a high and wide seat without any obstruction in the city of Vaisali (Vaisali, an ancient Indian city), without any obstruction in the place where the Buddha dwells and the abodes of the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities), and without any obstruction in various countries, cities, and the palaces of gods and dragons.』
Vimalakirti said: 『Indeed, Sariputra! The Tathagatas (Tathagata, one of the titles of the Buddha) and Bodhisattvas have eight inconceivable doors. Those who know these doors can place the height and breadth of Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism) into a mustard seed (mustard seed, a very small seed) without any increase or decrease, and thereby manifest a ritual, causing the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities) and the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm) not to know who put me inside, while others can see Mount Sumeru entering the mustard seed. This is entering the door of the inconceivable realm.』
『Moreover, Sariputra! A Bodhisattva who has established the inconceivable door can place the waters of the Four Great Seas (Four Great Seas, the four seas surrounding Mount Sumeru) into a single pore, without disturbing the fish, turtles, soft-shelled turtles, and all other aquatic creatures, and without letting the Nagas (Naga, serpent deities in Indian mythology), ghosts, gods, Asuras (Asura, a warlike deity), and Garudas (Garuda, a mythical bird-like creature) know how I entered, and thereby exemplify a ritual, causing no harm or injury to sentient beings.』
『Furthermore, Sariputra! This three-thousandfold great thousand world (Three Thousand Worlds, a unit in the Buddhist cosmology), like the afflictions severed by the Buddha, can be pushed with the right palm and placed in Buddha-lands as numerous as the sands of the Ganges (Ganges sand number, describing an extremely large quantity), and people will not know who placed me there. Then it is drawn back to its original place, without causing anyone to have the thought of coming and going, thereby manifesting a ritual.』
『Moreover, Sariputra! There are countless people who observe the precepts throughout their lives. A Bodhisattva who has established the inconceivable door can manifest seven nights as a kalpa (kalpa, a Buddhist unit of time, an extremely long period) for those who observe the precepts, and people will believe and think that a kalpa has passed, not knowing that it is only seven nights.』 『Moreover, Sariputra! Establishing the in』
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，與游諸剎，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。隨十方語言音聲上中下之所愿，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。」
於是，耆年大迦葉，聞說菩薩不思議門，謂舍利弗言：「譬如，賢者！于凡人前現眾名香，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。
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
【現代漢語翻譯】 現代漢語譯本：思議門菩薩（Samantabhadra Bodhisattva），能將所有佛土的美好匯聚成一個佛土，讓所有的人都站在他的右掌之上，順應他們的心意，與他們一同遊歷各個佛土，如同太陽顯現一般，不會震動任何一個佛國，從而禮敬十方諸佛。又能讓所有的人從一個毛孔中看到十方諸佛的日月星辰景象，十方陰暗之處，都隨著進入此門，卻不會受到任何損害。又能使佛國的一切都不減少，一切都顯得空曠開闊，各自都能修行。又能輕易地從下方取來恒河沙數般的佛土，舉起來放置在殊勝奇妙的無數佛土之上，就像接住傾頹的土堆並安放在地上一樣。又設立不思議門菩薩（Samantabhadra Bodhisattva），爲了所有的人，如同佛的形象和容貌一樣設立他，如同緣覺（Pratyekabuddha）的形象和容貌一樣設立他，如同弟子的形象和容貌一樣設立他，或者如同釋天（Śakra）、梵天（Brahmā）、轉輪聖王（Cakravartin）的形象和容貌一樣設立他。隨著十方語言音聲的上中下等願望，一切都用佛的柔軟音響來引導設立他們。爲了發出佛語中的無常（anitya）、苦（duhkha）、空（sunyata）、非身（anatman）之聲，像實情一樣宣說諸佛的法言，發出這些聲音。
於是，耆年大迦葉（Mahākāśyapa），聽聞宣說菩薩不思議門，對舍利弗（Śāriputra）說：『譬如，賢者！在凡人面前展現各種名貴的香，如果他們沒有見過，就無法知道，就像這樣。現在各位弟子聽聞這些話，可以一時見到不思議的作為，誰聽聞這不思議門，不會發起無上正真道心呢！於此，賢者！我們為何要永遠斷絕其根，對於這大乘佛法，已經如同敗壞的種子。所有弟子聽聞這些話，應當以悲傷哭泣來曉喻一切三千世界，那些菩薩們可以喜悅預先歡喜，這樣宣說應當頂戴奉受。如果曉得了不思議門，一切魔眾都奈何不了。』大迦葉說這些話的時候，三萬二千天人都發起了無上正真道心。
維摩詰（Vimalakirti）告訴大迦葉說：『是的，賢者！十方無量無央數的魔（Mara）和魔怪，賢者！都施行恐怖。設立不思議門
【English Translation】 English version: The Samantabhadra Bodhisattva of the inconceivable gate manifests the beauties of all Buddha-lands as one Buddha-land, places all people on his right palm, accords with their intentions, and travels with them to all Buddha-lands, appearing like the sun, without shaking a single country, thereby paying homage to all Buddhas in the ten directions. He can also enable all people to see the images of the sun, moon, and stars of the ten directions from a single pore, and all the darkness of the ten directions enters through this gate without any harm. Furthermore, he can ensure that nothing is diminished in the Buddha-lands, and everything appears vast and open, allowing each to cultivate. He can also easily take Buddha-lands equal to the sands of the Ganges from below and place them on countless extraordinary Buddha-lands, as if catching a collapsing mound and placing it on the ground. Moreover, the Samantabhadra Bodhisattva of the inconceivable gate is established for the sake of all people, established in the likeness of the Buddha's form and appearance, established in the likeness of the form and appearance of a Pratyekabuddha (Solitary Buddha), established in the likeness of the form and appearance of a disciple, or established in the likeness of the form and appearance of Śakra (Lord of the Gods), Brahmā (Creator God), or a Cakravartin (Wheel-Turning King). According to the wishes of the ten directions in terms of language and sound, whether high, medium, or low, all are guided and established with the Buddha's soft and melodious voice. To utter the Buddha's words of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman), speaking the Dharma words of the Buddhas as they truly are, uttering these sounds.'
Then, the venerable Mahākāśyapa (Great Kāśyapa), hearing the exposition of the Bodhisattva's inconceivable gate, said to Śāriputra (Sariputta): 'For example, O worthy one! Presenting various precious fragrances before ordinary people, if they have not seen them, they cannot know them, it is like this. Now, these disciples hearing these words can see the inconceivable actions at once; who, hearing this inconceivable gate, would not arouse the unsurpassed, right, and true mind of enlightenment! Here, O worthy one! Why should we forever sever our roots, for this Mahayana (Great Vehicle) Dharma, we are already like spoiled seeds. All disciples hearing these words should use sorrowful weeping to make known to all the three thousand worlds, those Bodhisattvas can joyfully anticipate and rejoice, such teachings should be received with the crown of the head. If one understands the inconceivable gate, all the hosts of Mara (Demon) can do nothing.' When Mahākāśyapa spoke these words, thirty-two thousand devas (gods) and humans all aroused the unsurpassed, right, and true mind of enlightenment.
Vimalakirti (Pure Fame) said to Mahākāśyapa: 'Indeed, O worthy one! The countless and immeasurable Mara (Demon) and demonic beings of the ten directions, O worthy one! All practice terror. Establishing the inconceivable gate
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、財谷、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。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。」◎
維摩詰經卷上 大正藏第 14 冊 No. 0474 佛說維摩詰經
維摩詰經卷下
吳月氏優婆塞支謙譯
◎觀人物品第七
於是文殊師利問維摩詰言：「菩薩何以觀察人物？」
答曰：「譬如幻者見幻事相，菩薩觀人物為若此。譬如達士見水中月，菩薩觀人物為若此。譬如明鏡見其面像，菩薩觀人物為若此。取要言之，如熱時之焰，如呼聲之響，如空中之霧，如地水火風空，如諸情同等，如無像之像，如真人斷三垢，如溝港見自身，如如來諸所有，如所見諸色像，如得盡定無身不身，如空中之鳥無跡，如蟲蚤之根自然，如夢所見已寤，如未生塵，如真人現；菩薩觀人物為若此也。」
文殊師利曰：「如是觀者，何以行慈？」
答曰：「如是觀人，人物為幻，知法亦然，而為說法。以慈修止，止而慈者，為無所起。行不嬈慈，以無瑕穢；行等之慈，等於三塗；行無諍慈，無所止處；行不二慈，內外無習；行不怒慈，為都成就；行牢強慈，強若金剛，莫能沮壞；行清白慈，內性已凈；行平等慈，平若虛空；行如來慈，如本隨覺；行佛之慈，覺諸凡人；行自然慈，以自覺正；行道之慈，同其所味；行無比慈，能卻眾惡；行大悲慈，導以大乘；行不視慈，其視如空；行佈施慈，無所遺忘；行戒以慈，與惡戒眼；行忍以慈，彼我皆護；行精進慈，荷負眾人；行一心慈，思所當念；行智慧慈，而以知時；行善權慈，一切現聞；行不諂慈，意凈無求；行不飾慈，心無所著；行不我慈，無復惡意；行安慰慈，至於得佛，為立大安。菩薩之慈為若此也。」
文殊師利又問：「何謂為悲？」
曰：「所造德本，修辯為人。」
「何謂為喜？」
曰：「所以施眾而無悔。」
「何謂為護？」
曰：「兼利之。」
又問：「生死為畏，菩薩何以御之？」
曰：「生死畏者，菩薩以聖大之意，為之作御。」
又問：「欲建聖大，當何所立？」
曰：「建聖大者，必等一切而度眾生。」
【現代漢語翻譯】 現代漢語譯本 回答說：『這樣觀察人，人與萬物都如幻象，明白佛法也是如此，然後為此說法。以慈愛修習禪定，禪定而又慈愛，就是無所執著。行為不擾亂慈愛，因為沒有瑕疵污穢；行為平等的慈愛，等於救度三惡道眾生；行為沒有爭端的慈愛，沒有止息之處；行為不二的慈愛，內外沒有習氣；行為不憤怒的慈愛，是完全成就；行為牢固強大的慈愛，堅強如金剛，任何事物都不能摧毀；行為清凈潔白的慈愛，內在的本性已經清凈；行為平等的慈愛，平等於虛空；行為如來的慈愛，如本來隨順覺悟；行為佛的慈愛，覺悟所有的凡人；行為自然的慈愛，以自覺而正；行為道的慈愛，與其所體驗的相同；行為無比的慈愛，能夠去除各種惡行；行為大悲的慈愛，引導以大乘佛法；行為不看的慈愛，其視線如同虛空；行為佈施的慈愛，沒有遺忘；行為持戒的慈愛，對抗邪惡的戒律；行為忍辱的慈愛，保護彼此；行為精進的慈愛，承擔眾人的負擔；行為一心一意的慈愛，思考應當思考的；行為智慧的慈愛，並且知道時機；行為善巧方便的慈愛，一切都能聽聞；行為不諂媚的慈愛，意念清凈沒有所求；行為不虛飾的慈愛，內心沒有執著；行為沒有自我的慈愛，沒有惡意的念頭；行為安慰的慈愛，直到成佛，為眾生建立大安樂。菩薩的慈愛就是這樣。』 文殊師利（Manjusri，菩薩名）又問：『什麼叫做悲？』 回答說：『所造的功德根本，修習辯才爲了幫助他人。』 『什麼叫做喜？』 回答說：『用以施捨大眾而沒有後悔。』 『什麼叫做護？』 回答說：『兼顧利益他們。』 又問：『生死是令人畏懼的，菩薩用什麼來駕馭它？』 回答說：『對於畏懼生死，菩薩以聖大之意念，來駕馭它。』 又問：『想要建立聖大之意念，應當從何處著手？』 回答說：『建立聖大之意念，必須平等對待一切眾生而度化他們。』
【English Translation】 English version He answered: 'Observing people in this way, people and things are like illusions, understanding the Dharma is also like this, and then speaking about it. Cultivating Samadhi (concentration) with loving-kindness, Samadhi and loving-kindness, is being without attachment. Acting without disturbing loving-kindness, because there are no flaws or defilements; acting with equal loving-kindness, is equal to saving beings in the three evil realms; acting with non-contentious loving-kindness, has no place to stop; acting with non-dual loving-kindness, has no internal or external habits; acting with non-angry loving-kindness, is complete accomplishment; acting with firm and strong loving-kindness, is as strong as Vajra (diamond), which cannot be destroyed; acting with pure and white loving-kindness, the inner nature is already pure; acting with equal loving-kindness, is equal to emptiness; acting with Tathagata's (如來，one of Buddha's titles) loving-kindness, is like originally following enlightenment; acting with Buddha's loving-kindness, is enlightening all ordinary people; acting with natural loving-kindness, is with self-awareness and righteousness; acting with the loving-kindness of the Path, is the same as what is experienced; acting with incomparable loving-kindness, is able to remove all kinds of evil deeds; acting with great compassionate loving-kindness, is guiding with the Mahayana (大乘，Great Vehicle) Dharma; acting with non-seeing loving-kindness, the gaze is like emptiness; acting with giving loving-kindness, there is no forgetting; acting with precepts and loving-kindness, is against evil precepts; acting with patience and loving-kindness, both self and others are protected; acting with diligent loving-kindness, is bearing the burden of all; acting with single-minded loving-kindness, is thinking about what should be thought; acting with wisdom loving-kindness, and knowing the time; acting with skillful means loving-kindness, everything can be heard; acting with non-flattering loving-kindness, the mind is pure and without seeking; acting with non-adorned loving-kindness, the mind has no attachment; acting with non-self loving-kindness, there are no more evil thoughts; acting with comforting loving-kindness, until becoming a Buddha, establishing great peace for all. The Bodhisattva's (菩薩，enlightenment being) loving-kindness is like this.' Manjusri (文殊師利，Bodhisattva's name) then asked: 'What is called compassion?' He answered: 'The root of virtue created, cultivating eloquence to help others.' 'What is called joy?' He answered: 'Using it to give to the masses without regret.' 'What is called protection?' He answered: 'Benefiting them as well.' He also asked: 'Birth and death are fearful, what does a Bodhisattva use to control them?' He answered: 'For the fear of birth and death, the Bodhisattva uses the intention of great holiness to control it.' He also asked: 'If you want to establish great holiness, where should you start?' He answered: 'To establish great holiness, one must treat all beings equally and liberate them.'
又問：「欲度眾生，當何除解？」
曰：「度眾生者，解其勞塵。」
又問：「既解勞塵，當復何應？」
曰：「已解勞塵，當應自然。」
又問：「何所施行，而應自然？」
曰：「不起不滅，是應自然。」
又問：「何等不起？何等不滅？」
曰：「不善不起，善者不滅。」
又問：「善、不善孰為本？」
曰：「善、不善身為本。」
又問：「身孰為本？」
曰：「欲貪為本。」
又問：「欲貪孰為本？」
曰：「不誠之雜為本。」
又問：「不誠之雜孰為本？」
曰：「不住為本。如是，仁者！不住之本無所為本，從不住本立一切法。」
於是，有天在其室止，聞上人言，現其天身，即以天華散諸菩薩、大弟子上。華至諸菩薩即如應若持，至大弟子，即著不墮，一切弟子神足舉華，便不墮落。天問舍利弗：「何故舉華？」
曰：「不如應，是以舉之。」
天曰：「不然！此華如應！何為賢者謂之不應？又如此華無應不應，賢者自為應不應耳。觀諸大人華不著身者，以一切棄應不應也。譬如丈夫畏時，非人得其便；弟子畏生死故，色聲香味細滑得其便；已離畏者，一切五樂無能為也，止處
【現代漢語翻譯】 現代漢語譯本 又問：『想要度化眾生，應當如何去除和化解（他們的煩惱）？』 答：『所謂度化眾生，就是解除他們的勞苦和塵埃（煩惱）。』 又問：『既然解除了勞苦和塵埃，應當如何迴應（世事）？』 答：『已經解除了勞苦和塵埃，應當順應自然。』 又問：『施行什麼（方法），才能順應自然？』 答：『不起（妄念）不滅（真性），就是順應自然。』 又問：『什麼是不起？什麼是（真性）不滅？』 答：『不善的（念頭）不起，善良的（本性）不滅。』 又問：『善和不善，哪個是根本？』 答：『善和不善，以自身為根本。』 又問：『自身以什麼為根本？』 答：『以慾望和貪婪為根本。』 又問：『慾望和貪婪以什麼為根本？』 答：『以不真誠的雜念為根本。』 又問：『不真誠的雜念以什麼為根本？』 答：『以不住（於一處）為根本。像這樣，仁者！不住的根本是沒有什麼作為根本，從不住的根本建立一切法。』 這時，有一位天人在房間里停留，聽到上人的話，顯現出他的天人身，隨即用天花散在各位菩薩（Bodhisattva，指發菩提心，立志要度一切眾生脫離苦海的人）、大弟子（指佛陀的親近弟子）身上。花落在各位菩薩身上，就好像他們應該持有一樣；花落在大弟子身上，就粘著不掉落。所有弟子運用神通舉起花，花還是不掉落。天人問舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：『為什麼舉起花？』 答：『因為不如應（不如法），所以舉起它。』 天人說：『不是這樣的！這花是如應的！為什麼賢者您說它不如應？而且這花本來就沒有應與不應，是賢者您自己認為它應與不應罷了。看那些大人們花不沾身，是因為他們已經捨棄了一切應與不應。譬如一個男子膽怯的時候，非人（鬼神）就能趁虛而入；弟子們因為畏懼生死，所以色、聲、香、味、細滑（五欲）就能趁虛而入；已經脫離了畏懼的人，一切五樂（五種感官的享樂）都不能對他怎麼樣，停止在這裡』
【English Translation】 English version Again, (someone) asked: 'If one wishes to liberate sentient beings, what should one remove and resolve?' (The teacher) replied: 'To liberate sentient beings is to resolve their toil and dust (afflictions).' Again, (someone) asked: 'Since toil and dust have been resolved, how should one respond (to the world)?' (The teacher) replied: 'Since toil and dust have been resolved, one should respond naturally.' Again, (someone) asked: 'What practice should one undertake to respond naturally?' (The teacher) replied: 'Not arising and not ceasing is responding naturally.' Again, (someone) asked: 'What is not arising? What is not ceasing?' (The teacher) replied: 'Unwholesome (thoughts) do not arise, wholesome (nature) does not cease.' Again, (someone) asked: 'Which is the root, wholesome or unwholesome?' (The teacher) replied: 'Wholesome and unwholesome take the self as their root.' Again, (someone) asked: 'What does the self take as its root?' (The teacher) replied: 'It takes desire and greed as its root.' Again, (someone) asked: 'What do desire and greed take as their root?' (The teacher) replied: 'They take impure thoughts of dishonesty as their root.' Again, (someone) asked: 'What do impure thoughts of dishonesty take as their root?' (The teacher) replied: 'They take non-abiding as their root. Thus, O virtuous one! The root of non-abiding has nothing as its root; from the root of non-abiding, all dharmas (laws/teachings) are established.' At that time, a deva (deva, a celestial being) was staying in the room. Hearing the words of the venerable one, he manifested his deva body and immediately scattered heavenly flowers upon the Bodhisattvas (Bodhisattva, beings who aspire to achieve Buddhahood for the benefit of all sentient beings) and great disciples (the Buddha's close disciples). When the flowers reached the Bodhisattvas, they held them as if it were appropriate. When the flowers reached the great disciples, they stuck to them and did not fall. All the disciples used their supernatural powers to lift the flowers, but they still did not fall. The deva asked Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom): 'Why do you lift the flowers?' (Sariputra) replied: 'Because they are not in accordance (with the Dharma), I lift them.' The deva said: 'It is not so! These flowers are in accordance! Why does the virtuous one say they are not in accordance? Moreover, these flowers inherently have neither accordance nor non-accordance; it is the virtuous one who considers them to be in accordance or not in accordance. Observe that the flowers do not stick to those great beings because they have abandoned all notions of accordance and non-accordance. For example, when a man is fearful, non-humans (ghosts/spirits) can take advantage of him; disciples, because they fear birth and death, are taken advantage of by form, sound, smell, taste, and touch (the five desires); those who have already left fear, all five pleasures (the five sensory pleasures) can do nothing to them, stop here.'
未斷，華著身耳，止處斷者，華不著也。」
舍利弗言：「天止此室，其已久如？」
曰：「至於此久，如耆年解脫。」
又問：「止此久耶？」
曰：「耆年解脫，亦何如久？」舍利弗默而不答。
天曰：「如何耆舊大智而默？」
曰：「真解者無所言取，故吾於是不知所云。」
天曰：「若耆年案文言之，則一切如文解相。何則？解脫者，不內不外，不從兩間得，而文字亦無內外兩間之得。是故，賢者！無以文字說解脫也。所以者何？一切諸法皆從等解。」
曰：「不復以不欲淫怒癡而解乎？」
天曰：「甚慢者，不用是說解，如不樂慢，淫怒癡者乃以是解。」
舍利弗言：「善哉，善哉！天女！奚得以何為證，辯乃如是？」
曰：「不我得，不為證，故辯如是。若有得有證則于自然法律為甚慢矣！」
舍利弗問天：「汝於三乘，為何志求？」
天曰：「弟子行者，乘弟子法；緣一覺行，眼見道意；求大乘者，自行大悲。如入栴檀林者，唯嗅栴檀，不嗅他香。如是，賢者！在佛德香之室者，不樂弟子、緣一覺香。若天龍神、釋梵四天王得入此室，聞斯正士講說法者，皆樂佛美德香，終不起欲樂香也。昔者菩薩發意出家，十有二
【現代漢語翻譯】 現代漢語譯本：『如果（花）沒有斷開，就會附著在身體或耳朵上，如果停止在斷開的地方，花就不會附著。』
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問：『天人您在此室多久了？』
天人回答：『我在此的時間，就像耆年解脫（指年長的阿羅漢獲得解脫）一樣久。』
舍利弗又問：『您在此很久了嗎？』
天人回答：『耆年解脫，又有多久呢？』舍利弗沉默不語。
天人說：『為何像您這樣年長而有大智慧的人卻沉默不語呢？』
舍利弗說：『真正解脫的人沒有什麼可以執取的言語，所以我才不知該說什麼。』
天人說：『如果像耆年那樣按照文字來解釋，那麼一切都只是按照文字的表面意思來理解。為什麼呢？因為解脫是不在內、不在外，也不是從內外之間得到的，而文字也沒有內外之間的得失。因此，賢者！不要用文字來解釋解脫。為什麼呢？因為一切諸法都是從平等中解脫的。』
舍利弗問：『難道不是通過不貪求淫慾、嗔怒、愚癡來獲得解脫嗎？』
天人說：『對於非常傲慢的人，不能用這種方式來說解脫，對於不執著于傲慢，以及淫慾、嗔怒、愚癡的人，才能用這種方式來解脫。』
舍利弗說：『善哉，善哉！天女！您憑藉什麼作為證據，辯才如此了得？』
天人說：『我不執著于「我」，也不需要什麼作為證據，所以辯才如此。如果有所得有所證，那就是對自然規律的極大輕慢！』
舍利弗問天人：『您對於聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）這三乘，有什麼志向和追求？』
天人說：『修習弟子行的人，遵循聲聞乘的教法；修習緣覺行的人，通過眼見而領悟道意；追求大乘的人，自行實踐大悲。就像進入栴檀（Candana，一種名貴的香木）林的人，只會聞到栴檀的香味，不會聞到其他的香味。同樣，賢者！身處佛陀美德之香的房間里的人，不會喜歡聲聞、緣覺的香味。如果天龍神（Nāga）、釋梵四天王（Śakra，Brahmā，the Four Heavenly Kings）能夠進入這個房間，聽到這位正士講說法，都會喜歡佛陀的美德之香，最終不會生起對世俗欲樂的喜愛。過去有菩薩發願出家，』
【English Translation】 English version: 'If (the flower) is not broken, it will attach to the body or ears; if one stops at the point of breaking, the flower will not attach.'
Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 'How long have you, heavenly being, been in this room?'
The heavenly being replied, 'My time here is as long as the liberation of an elder Arhat (a liberated being).'
Śāriputra asked again, 'Have you been here long?'
The heavenly being replied, 'How long is the liberation of an elder Arhat?' Śāriputra remained silent.
The heavenly being said, 'Why is it that one as old and wise as you remains silent?'
Śāriputra said, 'One who is truly liberated has no words to grasp, so I do not know what to say.'
The heavenly being said, 'If one interprets according to the letter, as an elder would, then everything is understood only according to the surface meaning of the words. Why? Because liberation is neither within, nor without, nor obtained from between the two; and words also have no gain or loss between within and without. Therefore, wise one! Do not use words to explain liberation. Why? Because all dharmas (teachings, phenomena) are liberated from equality.'
Śāriputra asked, 'Is it not through not craving lust, anger, and delusion that one attains liberation?'
The heavenly being said, 'For the very arrogant, liberation cannot be explained in this way; it is for those who are not attached to arrogance, and to lust, anger, and delusion, that liberation can be explained in this way.'
Śāriputra said, 'Excellent, excellent! Heavenly woman! What do you rely on as evidence, that your eloquence is such?'
The heavenly being said, 'I do not cling to 'I', nor do I need any evidence, therefore my eloquence is such. If there is something gained or something proven, that would be a great disrespect to the natural law!'
Śāriputra asked the heavenly being, 'What are your aspirations and pursuits regarding the Three Vehicles: the Śrāvakayāna (the Vehicle of Disciples), the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and the Bodhisattvayāna (the Vehicle of Bodhisattvas)?'
The heavenly being said, 'Those who practice the disciple's path follow the teachings of the Śrāvakayāna; those who practice the path of the Pratyekabuddha realize the meaning of the Way through what they see; those who seek the Mahāyāna (Great Vehicle) practice great compassion themselves. Just as one who enters a Candana (sandalwood) forest only smells the fragrance of Candana and does not smell other fragrances, so too, wise one! Those who are in the room of the fragrance of the Buddha's virtues do not delight in the fragrance of the Śrāvakas or Pratyekabuddhas. If the Nāgas (dragons), Śakra (a deity), Brahmā (a deity), and the Four Heavenly Kings can enter this room and hear this righteous person expounding the Dharma, they will all delight in the fragrance of the Buddha's virtues and will ultimately not give rise to a desire for worldly pleasures. In the past, Bodhisattvas made the vow to leave home,'
年吾止此室，不聞弟子、緣一覺之雜言，但聞殊異菩薩雜語，大慈大悲不可思議佛法積要。又，舍利弗！此室有八未曾有自然之法，以現正化。何謂八？此室晝夜照以智慧睹佛金光，不以日月所照為樂，是為一未曾有；此室入者，在中而止，一切無復淫怒癡垢，是為二未曾有；此室恒有釋梵四天王、異剎菩薩來會不休，是為三未曾有；此室常聞講說道，化六度無極不退之輪，法語不廢，是為四未曾有；此室天人恒歌正樂，弦出無量法化之聲，是為五未曾有；此室其中有四大藏眾寶積滿，周窮濟乏求得無盡，是為六未曾有；此室釋迦文、阿閦佛、寶首、樂忻、寶月、寶凈、無量、固受、師子響、慧作斯，彼諸如來等，是正士念時說時，彼佛即為來，來說佛行無不悅懌，是為七未曾有；此室清凈，常見諸天名好宮室，及一切佛嚴凈之土，是為八未曾有自然之法。如是，賢者！此常見正，誰已見此，當復舍學弟子法乎？」
舍利弗問天：「汝何以不轉女人身？」
天曰：「滿十二歲，始以女人形求而得之，夫女人相猶幻事也。故女人為幻觀世如類，而云何以轉女人身？」
舍利弗言：「觀諸有身皆無所成。」
「如是，賢者！一切諸法亦無所成，奚為復問何轉女身？」於是，其天即以神足，立舍利
【現代漢語翻譯】 現代漢語譯本 『我今年住在這個房間里，沒有聽到弟子們或只求自證的聲聞、緣覺的雜亂言語，只聽到殊勝奇特的菩薩們談論，那是大慈大悲、不可思議的佛法精要。』 『還有，舍利弗（Śāriputra）！這個房間有八種前所未有的自然之法，以此來顯現正法教化。什麼是八種呢？這個房間日夜都被智慧照亮，能見到佛的金光，不以日月的光照為樂，這是第一種前所未有；進入這個房間的人，身處其中就能止息一切淫慾、嗔怒、愚癡的垢染，這是第二種前所未有；這個房間經常有釋（Śakra）、梵（Brahmā）四天王以及其他佛土的菩薩前來聚會，從不間斷，這是第三種前所未有；這個房間經常能聽到講經說法，教化六度（pāramitā）到達無極，法輪永不退轉，佛法之音從不停止，這是第四種前所未有；這個房間里，天人們經常歌唱純正的音樂，琴絃發出無量佛法教化的聲音，這是第五種前所未有；這個房間里有四大寶藏，堆滿了各種珍寶，用來賙濟窮困，滿足需求，取之不盡，用之不竭，這是第六種前所未有；這個房間里，當有人憶念或稱頌釋迦文佛（Śākyamuni）、阿閦佛（Akshobhya）、寶首佛（Ratnaśikhin）、樂忻佛（Ruchiraketu）、寶月佛（Ratnachandra）、寶凈佛（Ratnaśuddha）、無量佛（Amitābha）、固受佛（Dṛḍhasaṃdhi）、師子響佛（Siṃhaghoṣa）、慧作佛（Prabhāṃkara）等如來時，這些佛就會應念而來，宣說佛陀的行誼，無不令人喜悅，這是第七種前所未有；這個房間清凈無比，經常能見到諸天美好的宮殿，以及一切佛陀莊嚴清凈的國土，這是第八種前所未有的自然之法。』 『像這樣，賢者！這裡常見正法，誰已經見過這些景象，還會捨棄正法去學習弟子之法呢？』
舍利弗（Śāriputra）問天女：『你為什麼不轉為男子之身呢？』
天女說：『我年滿十二歲時，才開始以女人的形象去追求，並且得到了它，但女人的形象就像幻術一樣虛幻不實。所以，女人應當以看待幻術的方式來看待世間萬物，既然如此，又為什麼要轉變女人的身體呢？』
舍利弗（Śāriputra）說：『觀察一切有形之身，都是沒有真實成就的。』
天女說：『是的，賢者！一切諸法也是沒有真實成就的，又何必再問我為什麼要轉變女人的身體呢？』於是，這位天女就以神通之力，站在舍利弗（Śāriputra）面前。
【English Translation】 English version 'I have stayed in this room this year, and I have not heard the mixed words of disciples or those seeking self-enlightenment alone, but only the discussions of extraordinary Bodhisattvas, which are the essential accumulations of the Buddha's Dharma, characterized by great compassion and inconceivable wisdom.' 'Furthermore, Śāriputra! This room possesses eight unprecedented natural qualities, which manifest the correct teachings. What are the eight? This room is illuminated day and night by wisdom, allowing one to see the golden light of the Buddha, and it does not take pleasure in the light of the sun and moon; this is the first unprecedented quality. Those who enter this room, abiding within, cease all defilements of lust, anger, and delusion; this is the second unprecedented quality. This room is constantly visited by Śakra, Brahmā, the Four Heavenly Kings, and Bodhisattvas from other Buddha-lands, without ceasing; this is the third unprecedented quality. In this room, one constantly hears the preaching of the Dharma, teaching the six perfections (pāramitā) to reach the ultimate, the wheel of Dharma never retreats, and the voice of the Dharma never ceases; this is the fourth unprecedented quality. In this room, the gods constantly sing righteous music, and the strings produce the sound of immeasurable Dharma teachings; this is the fifth unprecedented quality. This room contains four great treasuries, filled with various jewels, used to aid the poor and needy, fulfilling their needs without end; this is the sixth unprecedented quality. In this room, when someone remembers or praises the Tathāgatas such as Śākyamuni, Akshobhya, Ratnaśikhin, Ruchiraketu, Ratnachandra, Ratnaśuddha, Amitābha, Dṛḍhasaṃdhi, Siṃhaghoṣa, and Prabhāṃkara, these Buddhas immediately come in response, proclaiming the deeds of the Buddha, which bring joy to all; this is the seventh unprecedented quality. This room is pure and clean, and one constantly sees the beautiful palaces of the gods, as well as the pure lands of all the Buddhas; this is the eighth unprecedented natural quality.' 'Thus, O worthy one! Here one constantly sees the correct Dharma. Who, having seen these sights, would abandon the correct Dharma to study the teachings of disciples?'
Śāriputra asked the goddess, 'Why do you not transform from a woman's body?'
The goddess said, 'I was twelve years old when I first sought and obtained the form of a woman, but the form of a woman is like an illusion. Therefore, a woman should view the world as an illusion, so why should I transform from a woman's body?'
Śāriputra said, 'Observing all embodied beings, there is no real attainment.'
The goddess said, 'Indeed, O worthy one! All dharmas are also without real attainment, so why ask me why I should transform from a woman's body?' Thereupon, the goddess, by her spiritual power, stood before Śāriputra.
弗令如天像，天自化身如舍利弗。既現化，而問曰：「云何賢者轉為此女像？」
舍利弗以天女像而答曰：「不識吾何以轉成此女像也。」
天曰：「賢者！若能轉此女像，則眾女人身可轉，若其不女于女身亦不見者，則眾女人雖女身，為非女非見也。又如佛言：『一切諸法非女非男。』」即時，舍利弗身復如故。
天曰：「賢者！何緣作此女相？」
曰：「吾不作，非不作。」
天曰：「如是，賢者！諸法亦非作非不作。夫不作非不作者，佛所說也。」
舍利弗問天：「汝沒此，當於何生？」
天曰：「佛化所生，吾如彼生。」
曰：「如佛化生，非沒生也。」
天曰：「眾生猶然，亦不見其沒生者也。」
曰：「天久如能成無上正真道最正覺乎？」
曰：「久猶凡民之普得法，乃吾成最正覺。」
曰：「云何凡民之普得法者，無乃非處乎？」
天曰：「其為無上最正覺者非有處也。所以者何？佛無所立，故曰無所于最正覺者。」
舍利弗言：「今諸佛最正覺，及其已正覺與當正覺者，如江河沙，皆謂何乎？」
曰：「此以文數為讀者耳，非謂道有去來今也。夫三塗等，且如賢者得道云何？」
曰：「所得者
【現代漢語翻譯】 現代漢語譯本： 天問舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），如同天神顯現，天神自己化身成舍利弗的模樣。顯現化身後，天神問道：『賢者，為何您會轉變成這個女人的形象？』
舍利弗以天女的形象回答說：『我不明白我為什麼會轉變成這個女人的形象。』
天神說：『賢者！如果能夠轉變這個女人的形象，那麼所有女人的身體都可以轉變。如果認為在女人的身體中沒有「女」的本質，那麼所有女人雖然是女人的身體，實際上既不是女也不是可見的。又如佛所說：『一切諸法非女非男。』』』 隨即，舍利弗的身體恢復如初。
天神問：『賢者！是什麼原因讓您顯現出這個女人的形象？』
舍利弗回答：『我沒有造作，也不是沒有造作。』
天神說：『正是如此，賢者！諸法也是非造作非不造作。這非造作非不造作，是佛所說的道理。』
舍利弗問天神：『您從這裡消失後，將會在哪裡出生？』
天神說：『我由佛陀的化身所生，我像那樣出生。』
舍利弗說：『像佛陀的化身所生，就不是真正的死亡和出生。』
天神說：『眾生也是這樣，也看不到他們的死亡和出生。』
舍利弗問：『天神您要多久才能成就無上正真道最正覺（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）呢？』
天神說：『就像凡夫俗子普遍獲得佛法一樣久，我才能成就最正覺。』
舍利弗問：『凡夫俗子普遍獲得佛法，難道不是沒有處所的嗎？』
天神說：『成就無上最正覺是沒有固定處所的。為什麼呢？佛陀沒有固定的立場，所以說對於最正覺來說是無所住的。』
舍利弗說：『現在諸佛的最正覺，以及已經正覺和將要正覺的佛，如同恒河沙一樣多，這指的是什麼呢？』
天神說：『這只是用文字數量來描述而已，並非說道有過去、現在、未來。至於三惡道等等，那麼賢者您是如何得道的呢？』
舍利弗回答：『所得者……』
【English Translation】 English version: The Deva (celestial being) asked Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), appearing as a celestial being, the celestial being himself transformed into the likeness of Sariputra. Having manifested the transformation, the Deva asked: 'Venerable one, why have you transformed into this female form?'
Sariputra, in the form of a Deva's daughter, replied: 'I do not understand why I have transformed into this female form.'
The Deva said: 'Venerable one! If one can transform this female form, then all women's bodies can be transformed. If one does not perceive 'female' in a woman's body, then although all women have female bodies, they are neither female nor visible. Moreover, as the Buddha said: 'All dharmas (phenomena) are neither female nor male.'' Immediately, Sariputra's body returned to its original state.
The Deva asked: 'Venerable one! What is the cause for you to manifest this female form?'
Sariputra replied: 'I did not create it, nor did I not create it.'
The Deva said: 'Thus it is, Venerable one! All dharmas are also neither created nor not created. This 'neither created nor not created' is what the Buddha taught.'
Sariputra asked the Deva: 'Where will you be born after you disappear from here?'
The Deva said: 'I am born from the Buddha's transformation; I am born like that.'
Sariputra said: 'Being born from the Buddha's transformation is not a true death and birth.'
The Deva said: 'Sentient beings are also like that; one does not see their death and birth either.'
Sariputra asked: 'How long will it take for you, Deva, to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, the highest enlightenment)?'
The Deva said: 'As long as it takes for ordinary people to universally obtain the Dharma, that is how long it will take for me to achieve Perfect Enlightenment.'
Sariputra asked: 'The universal attainment of the Dharma by ordinary people, is that not without a fixed location?'
The Deva said: 'The attainment of Unsurpassed Perfect Enlightenment has no fixed location. Why? The Buddha has no fixed position; therefore, it is said that there is no fixed abode for Perfect Enlightenment.'
Sariputra said: 'The Perfect Enlightenment of all Buddhas now, as well as those who have already attained Perfect Enlightenment and those who will attain Perfect Enlightenment, are as numerous as the sands of the Ganges River; what does this refer to?'
The Deva said: 'This is merely using numerical language for readers; it does not mean that the Path has a past, present, or future. As for the three evil realms, etc., how did you, Venerable one, attain the Path?'
Sariputra replied: 'That which is attained...'
，為不惑耳。」
天曰：「如是，賢者！吾成佛者，亦以為彼未正覺故。」
爾時，維摩詰謂賢者舍利弗言：「是天已奉事九十二億佛，神通之智已解了，所愿普具，法忍已得，已不退轉，願行如言所欲能現。」
維摩詰經如來種品第八
文殊師利問曰：「何謂，族姓子！菩薩所至到處興有佛法？」
維摩詰言：「其來往周旋，有智慧興有佛法。」
「菩薩來往，為之奈何？」
「其至五無間處，能使無諍怒；至地獄處，能使除冥塵；至於畜生處，則為除闇昧，能使無慢；求入餓鬼道，一切以福，隨次合會；至無智處，不與同歸，能使知道；在怒害處，為現仁意，不害眾生；在憍處，為現橋樑，合聚度人；在塵勞處，為現都凈，無有勞穢；如在魔道，則能使其覺知所緣；在弟子道，所未聞法，令人得聞；在緣一覺道，能行大悲，坐而化人；入貧窶中，則為施以無盡之財；入鄙陋中，為以威相嚴其種姓；入異學中，則使世間一切依附；遍入諸道，一切能為解說正要，至泥洹道，度脫生死。如無絕已，是為菩薩來往周旋所入諸道，能有佛法。」
於是，維摩詰又問文殊師利：「何等為如來種？」
答曰：「有身為種，無明與恩愛為種，淫怒癡為種，四顛倒為種，
{ "translations": [ "現代漢語譯本：\n「這樣才不會感到迷惑。」\n\n天女說：「是的，賢者！即使是我成佛，也會認為他們還沒有真正覺悟。」\n\n這時，維摩詰對賢者舍利弗說：「這位天女已經供養了九十二億佛，神通智慧已經通達明瞭，所發的愿都已圓滿具備，已經證得法忍，不會再退轉，願力與修行和她所說的一樣，想要顯現什麼就能顯現什麼。」\n\n維摩詰經·如來種品第八\n\n文殊師利菩薩問道：「什麼是菩薩所到之處能夠興盛佛法呢？」\n\n維摩詰答道：「菩薩的來往周旋，有智慧就能興盛佛法。」\n\n「菩薩的來往，是怎樣做的呢？」\n\n「菩薩到了五無間地獄，能使眾生沒有爭鬥憤怒；到了地獄，能使眾生消除黑暗塵垢；到了畜生道，就為眾生消除愚昧，能使眾生沒有傲慢；如果進入餓鬼道，就用一切福德，依次使他們得到滿足；到了沒有智慧的地方，不與他們同流合污，能使他們明白真道；在充滿憤怒和傷害的地方，展現仁慈的意願，不傷害眾生；在充滿驕慢的地方，為他們架起橋樑，聚集眾人，幫助他們度過苦海；在充滿塵勞煩惱的地方，展現清凈，沒有污穢；如果在魔道中，就能使他們覺知所緣；在弟子道中，對於他們未曾聽聞的佛法，使他們能夠聽聞；在緣覺道中，能夠行大悲心，安坐而化度眾生；進入貧困的家庭，就佈施無盡的財富；進入卑賤的地方，就用威嚴的相貌來莊嚴他們的種姓；進入異端邪說中，就使世間一切都來依附正法；普遍進入各種道，都能為他們解說真正的要義，到達涅槃之道，度脫生死。如果沒有窮盡，這就是菩薩來往周旋所進入的各種道，能夠興盛佛法。」\n\n於是，維摩詰又問文殊師利：「什麼是如來種呢？」\n\n答道：「有身為種，無明和恩愛為種，淫慾、嗔怒、愚癡為種，四顛倒為種，」 ], "english_translations": [ "English version:\n'So that there will be no bewilderment.'\n\nThe goddess said, 'Indeed, O worthy one! Even if I were to become a Buddha, I would still think that they have not yet attained true enlightenment.'\n\nAt that time, Vimalakirti said to the worthy Shariputra, 'This goddess has already served ninety-two billion Buddhas. Her wisdom of spiritual powers is already thoroughly understood. Her vows are universally complete. She has already attained the forbearance of the Dharma and will not regress. Her vows and practices are as she speaks, and she can manifest whatever she desires.'\n\nVimalakirti Sutra, Chapter 8: The Buddha-field\n\nManjushri asked, 'What is it, son of good family, that causes the Buddhadharma to flourish wherever a Bodhisattva goes?'\n\nVimalakirti said, 'Their coming and going, their movements and activities, with wisdom, cause the Buddhadharma to flourish.'\n\n'How do Bodhisattvas come and go?'\n\n'When they arrive at the five uninterrupted hells (Avici Hell), they can cause there to be no strife or anger. When they arrive at the hells, they can eliminate darkness and defilement. When they arrive in the realm of animals, they eliminate ignorance and can cause there to be no arrogance. Seeking to enter the realm of hungry ghosts, they use all blessings to gradually satisfy them. When they arrive in places of ignorance, they do not associate with them, but enable them to know the Way. In places of anger and harm, they manifest intentions of benevolence, not harming sentient beings. In places of arrogance, they manifest as bridges, gathering and helping people to cross over. In places of defilement and toil, they manifest perfect purity, without any defilement. If they are in the path of demons, they can make them aware of their conditions. In the path of disciples, they enable them to hear the Dharma they have not yet heard. In the path of Pratyekabuddhas (Solitary Buddhas), they can practice great compassion, sitting and transforming people. Entering into poverty, they give inexhaustible wealth. Entering into lowliness, they adorn their lineage with dignified appearances. Entering into heterodox teachings, they cause all in the world to rely on the true Dharma. Universally entering all paths, they can explain the true essentials, reaching the path of Nirvana, liberating from birth and death. If there is no end to this, this is how Bodhisattvas come and go, entering all paths, and are able to cause the Buddhadharma to flourish.'\n\nThen, Vimalakirti again asked Manjushri, 'What is the seed of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha)?'\n\nHe replied, 'The physical body is the seed, ignorance and love are the seed, lust, anger, and delusion are the seed, the four perversions are the seed,'" ] }
五蓋為種，六入為種，七識住為種，八邪道為種，九惱為種，十惡為種；是為佛種。」
曰：「何謂也？」
文殊師利言：「夫虛無無數，不能出現住發無上正真道意，在塵勞事未見諦者，乃能發斯大道意耳。譬如，族姓子！高原陸土，不生青蓮芙蓉蘅華，卑濕污田，乃生此華。如是，不從虛無無數出生佛法，塵勞之中乃得眾生而起道意，以有道意則生佛法，從自見身積若須彌，乃能兼見而起道意，故生佛法。依如是要，可知一切塵勞之疇，為如來種。又譬如人不下巨海，能舉夜光寶耶？如是，不入塵勞事者，豈其能發一切智意？」
賢者大迦葉言：「善哉，善哉！文殊師利快說此言，誠如之意塵勞之疇，為如來種，奚但身見能發無上正真道乎？雖以五無間具，猶能發斯大道意而具佛法矣。已得羅漢為應真者，終不能復起道意而具佛法也。如根敗之士，其於五樂不能複利，如是弟子雜行已斷，其于佛法不樂不利無復志願，是以凡夫于佛法為有反覆，如弟子無有。所以者何？凡夫聞佛法能起大道，不斷三寶，使夫弟子終身聞佛法、力、無所畏，非復有意起大道也。」
於是，眾中有坐菩薩，字眾像見，問維摩詰言：「居士！父母妻子，奴客執事安在？朋友親戚徒隸，為誰群從？所有象馬、車乘
【現代漢語翻譯】 現代漢語譯本：五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）是佛種，六入（眼、耳、鼻、舌、身、意六根）是佛種，七識住（色想異想、無色想異想、樂想、一向樂想、空無邊處想、識無邊處想、無所有處想）是佛種，八邪道（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）是佛種，九惱（九種煩惱）是佛種，十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）是佛種；這些都是成佛的種子。
有人問：『這是什麼意思呢？』
文殊師利菩薩說：『那些執著于虛無、沉溺於空想，不能生起追求無上正真之道的意念，還在塵世煩惱中未能證悟真理的人，才能夠發起這種偉大的道心。譬如說，尊貴的子弟！在高亢乾燥的陸地上，不會生長出青蓮、芙蓉、蘅華這些花朵，只有在低窪潮濕的污泥田中，才能生長出這些花。同樣，佛法不是從虛無空想中產生的，而是在塵世煩惱中才能使眾生生起道心，因為有了道心才能產生佛法。從自身積累的功德像須彌山一樣高大，才能兼顧他人而生起道心，所以才能產生佛法。依此道理，可知一切塵世煩惱，都是如來的種子。又譬如說，人不深入大海，怎麼能得到夜明珠呢？同樣，不進入塵世煩惱的人，怎麼能夠發起一切智慧的意念呢？』
賢者大迦葉說：『說得好啊，說得好啊！文殊師利菩薩您說得太好了，確實像您所說的，塵世煩惱是如來的種子，難道只有執著于身見才能發起無上正真之道嗎？即使犯下五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），仍然能夠發起這種偉大的道心而具備佛法。已經證得阿羅漢果位的應真之人，最終不能再次生起道心而具備佛法了。就像根已經腐爛的樹木，對於五種世俗的快樂不能再產生利益一樣，這樣的弟子如果斷絕了雜行，對於佛法就不會感到快樂和有利，也不會再有志愿，因此凡夫對於佛法來說是有反覆的，而弟子卻沒有。為什麼這樣說呢？因為凡夫聽聞佛法能夠生起偉大的道心，不會斷絕三寶（佛、法、僧），而那些弟子終身聽聞佛法、十力（如來十種力）、四無所畏（如來四種無所畏懼的自信），卻不再有意願生起偉大的道心了。』
這時，大眾中有一位菩薩，名叫眾像見，問維摩詰居士說：『居士！您的父母妻子，奴僕侍從在哪裡？朋友親戚和隨從，又是哪些人呢？您所有的象、馬、車乘
【English Translation】 English version: The five hindrances (greed, hatred, sloth, restlessness, and doubt) are seeds, the six entrances (the six sense organs: eye, ear, nose, tongue, body, and mind) are seeds, the seven abodes of consciousness (the seven states of being where consciousness can dwell) are seeds, the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration) are seeds, the nine vexations (nine kinds of afflictions) are seeds, the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong view) are seeds; these are the seeds of Buddhahood.'
Someone asked: 'What does this mean?'
Manjushri (Bodhisattva of Wisdom) said: 'Those who cling to emptiness and are attached to nihilism, unable to generate the intention to pursue the unsurpassed and truly enlightened path, those who are still in the affairs of worldly defilements and have not yet seen the truth, are the ones who can generate this great intention for the path. For example, noble son! On high and dry land, blue lotuses, hibiscus, and asarum flowers do not grow; only in low-lying, damp, and muddy fields do these flowers grow. Likewise, the Buddhadharma does not arise from emptiness and nihilism; it is in the midst of worldly defilements that sentient beings can generate the intention for the path. Because there is the intention for the path, the Buddhadharma arises. From accumulating merit as high as Mount Sumeru (the central mountain in Buddhist cosmology), one can also see others and generate the intention for the path, thus the Buddhadharma arises. According to this principle, it can be known that all worldly defilements are the seeds of the Tathagata (another name for the Buddha). Furthermore, just as a person who does not go deep into the great ocean cannot obtain a luminous pearl, so too, how can one who does not enter into the affairs of worldly defilements generate the intention for all wisdom?'
The Venerable Mahakashyapa (one of the Buddha's principal disciples) said: 'Excellent, excellent! Manjushri, you have spoken well. Truly, as you say, worldly defilements are the seeds of the Tathagata. Is it only attachment to self-view that can generate the unsurpassed and truly enlightened path? Even with the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha), one can still generate this great intention for the path and possess the Buddhadharma. Those who have already attained the state of Arhat (one who has attained Nirvana) as worthy ones, ultimately cannot generate the intention for the path again and possess the Buddhadharma. Just like a tree with rotten roots cannot benefit from the five pleasures, so too, if a disciple has cut off mixed practices, they will not find joy or benefit in the Buddhadharma and will no longer have aspirations. Therefore, ordinary people have the potential for reversal in the Buddhadharma, while disciples do not. Why is this so? Because ordinary people, upon hearing the Buddhadharma, can generate a great intention for the path and will not cut off the Three Jewels (Buddha, Dharma, and Sangha), while those disciples who hear the Buddhadharma, the ten powers (the ten powers of a Buddha), and the four fearlessnesses (the four kinds of fearlessness of a Buddha) throughout their lives, no longer have the intention to generate a great intention for the path.'
Then, among the assembly, there was a Bodhisattva named Sarvasattvadarshana (Visible to All Beings), who asked the layman Vimalakirti (the central figure in the Vimalakirti Sutra): 'Layman! Where are your parents, wife, children, servants, and attendants? Who are your friends, relatives, and followers? All your elephants, horses, and carriages
，皆何所在？」
爾時，長者維摩詰答眾像見，而說頌曰：
「母智度無極， 父為權方便， 菩薩由是生， 得佛一切見。 樂法以為妻， 悲慈為男女， 奉諦以降調， 居則思空義。 學知一切塵， 其生隨所欲， 上道為親友， 覺意而不著。 我徒勇而果， 群從度無極， 四恩當女事， 樂以歌道德。 總持為苑囿， 覺華甚奇快， 厥實度知見， 彼樹法林大。 八解之浴池， 正水滿其淵， 凈葉眾如殖， 浴此無垢塵。 參駕五通馳， 大乘難過逾， 調御以道意， 八道坦忘憂。 相具以嚴容， 眾好飾其姿， 慚愧免行成， 華鬘謂不疑。 七寶貨之大， 求者兼與法， 得報利弘多， 隨布分斯道。 守如禪解教， 無患清凈道， 以是依諸佛， 常勇志不搖。 是食甘露者， 以解味為漿， 不慢不疑凈， 戒品為涂香。 在彼眾塵埃， 勇犍莫能勝， 降伏一切魔， 咸使至道場。 其于所墮生， 都已無惑根， 為現諸剎土， 將護度眾塵。 供養億如來， 奉諸三界將， 不我則為佛， 生輒務成養。 修治佛土凈， 訓化諸群生， 由是得最
【現代漢語翻譯】 現代漢語譯本：『他們都在哪裡呢？』
當時，長者維摩詰（Vimalakirti）爲了讓大眾看見這些菩薩的莊嚴形象，於是說了這首偈頌：
『母親是智慧的無盡藏（智度無極），父親是權巧方便（權方便）， 菩薩由此而生，獲得佛陀的一切智慧（一切見）。 以喜愛佛法為妻子，以慈悲為兒女， 奉行真諦來調伏內心，安居時則思索空性的意義。 學習瞭解一切世間的現象（一切塵），他們的化身隨心所欲， 以至高的佛道為親友，覺悟真意而不執著。 我的弟子們勇敢而果決，跟隨我的人都能達到解脫的彼岸（度無極）， 將報答四種恩情（四恩）當作女兒的職責，快樂地歌頌道德。 以總持（Dharani）為花園，覺悟之花非常奇妙美好， 它的果實是智慧的證悟，那片樹林是廣大的佛法森林。 八解脫（八解）的浴池，純凈的水充滿其中， 清凈的蓮葉像樹木一樣茂盛，沐浴其中沒有污垢。 乘坐五神通（五通）的車駕奔馳，大乘佛法難以超越， 用佛道的智慧來調御，八正道（八道）平坦而沒有憂愁。 以佛的三十二相（相具）來莊嚴容貌，用各種美好的德行來修飾自身， 以慚愧心來避免惡行，以清凈的信心作為華鬘。 用七寶來作為巨大的財富，對於求助者兼施財物和佛法， 得到的福報利益非常多，隨著佈施而分享佛道。 守護禪定和智慧的教導，沒有憂患的清凈之道， 因此依靠諸佛，永遠勇敢而意志堅定。 這些人是食用甘露的人，以領悟佛法的滋味為飲料， 不傲慢、不懷疑，保持清凈，以戒律作為涂香。 即使身處塵世之中，也勇敢堅強無人能勝， 降伏一切邪魔，使他們都能到達覺悟的道場。 他們對於所投生的處所，都已經沒有迷惑的根源， 爲了眾生而示現各種佛國凈土，守護並救度一切眾生。 供養億萬如來（如來），侍奉三界（三界）的統帥， 不為自己而只為成佛，每次轉生都致力於成就眾生的福祉。 修繕清凈的佛國凈土，教化所有的眾生，由此獲得最
【English Translation】 English version: 'Where are they all?'
At that time, the elder Vimalakirti, in order to allow the assembly to see the majestic forms of these Bodhisattvas, spoke the following verse:
'Mother is the boundless wisdom (智度無極, Zhi Du Wu Ji), father is skillful means (權方便, Quan Fang Bian), Bodhisattvas are born from this, attaining all the Buddha's wisdom (一切見, Yi Qie Jian). Taking delight in the Dharma as wife, compassion and kindness as children, Practicing the truth to tame the mind, dwelling while contemplating the meaning of emptiness. Learning to understand all worldly phenomena (一切塵, Yi Qie Chen), their manifestations are as they wish, Taking the supreme Buddha-way as friends, awakening to the true meaning without attachment. My disciples are brave and resolute, those who follow me can all reach the shore of liberation (度無極, Du Wu Ji), Taking repaying the four kindnesses (四恩, Si En) as the duty of a daughter, joyfully singing the praises of morality. Taking Dharani (總持, Zong Chi) as a garden, the flowers of awakening are extremely wonderful and beautiful, Its fruit is the realization of wisdom, that forest is a vast Dharma forest. The bathing pool of the eight liberations (八解, Ba Jie), pure water fills its depths, Pure lotus leaves are as lush as trees, bathing in it without defilement. Riding the chariot of the five supernormal powers (五通, Wu Tong) to gallop, the Mahayana Dharma is difficult to surpass, Using the wisdom of the Buddha-way to tame, the Eightfold Path (八道, Ba Dao) is smooth and without sorrow. Using the thirty-two marks of the Buddha (相具, Xiang Ju) to adorn the appearance, using various beautiful virtues to adorn oneself, Using shame and remorse to avoid evil deeds, using pure faith as a garland. Using the seven treasures as great wealth, giving both material goods and the Dharma to those who seek help, The blessings and benefits received are very great, sharing the Buddha-way with generosity. Guarding the teachings of meditation and wisdom, the pure path without worry, Therefore relying on all the Buddhas, forever brave and steadfast in will. These people are those who eat nectar, taking the taste of understanding the Dharma as a drink, Not arrogant, not doubtful, maintaining purity, taking the precepts as fragrant ointment. Even when in the midst of the dust of the world, they are brave and strong, and no one can defeat them, Subduing all demons, causing them all to reach the place of enlightenment. For the places where they are born, they already have no roots of delusion, For the sake of sentient beings, they manifest various Buddha lands, protecting and saving all sentient beings. Making offerings to billions of Tathagatas (如來, Ru Lai), serving the leaders of the Three Realms (三界, San Jie), Not for themselves but only for becoming a Buddha, each rebirth is dedicated to accomplishing the well-being of sentient beings. Repairing and purifying the pure Buddha lands, teaching and transforming all sentient beings, thereby obtaining the most
剎， 無人人所行。 一切民萌類， 聲響及眾變， 一時能盡現， 菩薩樂精進。 邪行為順現， 隨欲牽致來， 方便度無極， 一切示軌儀。 為現勝言教， 示身終如死， 祐化諸人物， 于幻法不殆。 現劫盡乾燒， 更始生地形， 眾人有常想， 照令知無常。 正使或億千， 出之一邑里， 能悉為空舍， 安諸施以道。 如有禁咒語， 險谷若干輩， 皆為到彼度， 菩薩無所畏。 世間眾道術， 一切從而學， 非以隨疑見， 因之解人惑。 或作日月天， 或為梵中尊， 為地主以德， 為風神亦然。 劫中有疾疫， 為之設醫藥， 勤恤護養安， 除病消諸毒。 劫中設饑饉， 則施食與漿， 前救彼飢渴， 卻以法語人。 劫中若兵起， 己為作慈利， 化之以不諍， 兆民得休濟。 若於大戰中， 則我得臣眾， 恒協用和安， 菩薩力勢強。 至於有獄刑， 佛土不可勝， 輒至到于彼， 趣使眾庶寧。 所往方教化， 五道遍分明， 一切生索現， 此為菩薩生。 在欲示饒有， 現舍而行禪， 能禁制魔首， 莫知孰執焉。 火中生蓮荷，
【現代漢語翻譯】 現代漢語譯本 剎（kṣaṇa，極短的時間），無人能及菩薩所行。 一切眾生，世間萬物的聲音和變化， 菩薩都能一時盡現，樂於精進修行。 將邪行轉化為順應正道的示現，隨眾生的慾望引導他們前來， 以無盡的方便法門度化，為一切眾生展示行為的規範。 爲了示現殊勝的言教，示現身體的終結如同死亡， 保佑教化眾人，于幻化的世間法中不迷失。 示現劫末的乾旱焚燒，以及新的世界地形的開始， 眾人常執著于永恒的假象，菩薩照亮他們，令知曉世事無常。 即使有成千上萬的菩薩，出自同一個村落， 也能將一切化為空性的居所，以正道安置所有的佈施。 如同擁有禁咒語，面對險峻的山谷， 都能到達彼岸度化眾生，菩薩毫無畏懼。 世間所有的道術，菩薩都學習， 並非隨從疑惑的見解，而是因此解除人們的迷惑。 有時化作太陽和月亮，有時成為梵天中的尊者， 作為土地的主人以德行治理，也化作風神。 劫中有疾病瘟疫，菩薩為他們設定醫藥， 勤勞地照顧和安撫，消除疾病和各種毒害。 劫中出現饑荒，就施捨食物和飲料， 先拯救他們的飢渴，然後用佛法教化他們。 劫中如果發生戰爭，菩薩就以慈悲利益眾生， 用不爭鬥來化解，使百姓得到安寧。 如果在大的戰爭中，我就能得到臣民， 總是協同使用和平安寧的方法，菩薩的力量強大。 即使在監獄刑罰的地方，佛的國土也無處不在， 總是到達那裡，使民眾安寧。 所前往的地方都進行教化，五道輪迴的道理都分說明白， 一切眾生的生老病死都示現出來，這就是菩薩的化身。 身處慾望之中，示現富饒，又示現捨棄而行禪定， 能禁制魔王，卻沒有人知道是誰在執掌。 在火中生長蓮花，
【English Translation】 English version Kṣaṇa (剎, an extremely short period of time), no one can match the actions of a Bodhisattva. All sentient beings, the sounds and changes of all things in the world, The Bodhisattva can manifest them all at once, delighting in diligent practice. Transforming evil deeds into manifestations that accord with the right path, guiding sentient beings according to their desires, Using endless expedient means to liberate, demonstrating the norms of conduct for all beings. In order to demonstrate the supreme teachings, manifesting the end of the body as death, Blessing and teaching all people, not getting lost in the illusory worldly dharmas. Manifesting the drought and burning at the end of a kalpa (劫, cosmic time period), and the beginning of new world formations, People are often attached to the illusion of permanence, the Bodhisattva illuminates them, making them aware of impermanence. Even if there are thousands of Bodhisattvas, coming from the same village, They can transform everything into an empty abode, settling all donations with the right path. Like having a forbidden mantra, facing dangerous valleys, They can reach the other shore to liberate sentient beings, the Bodhisattva has no fear. All the worldly arts, the Bodhisattva learns, Not following doubtful views, but using them to dispel people's confusion. Sometimes transforming into the sun and moon, sometimes becoming the venerable one in the Brahma heavens, Acting as the lord of the land, governing with virtue, also transforming into the wind god. If there are diseases and plagues in the kalpa, the Bodhisattva provides medicine for them, Diligently caring for and comforting, eliminating diseases and various poisons. If there is famine in the kalpa, then giving food and drink, First saving them from hunger and thirst, then teaching them with the Dharma. If there is war in the kalpa, the Bodhisattva benefits sentient beings with compassion, Resolving it with non-contention, so that the people can have peace. If in a great war, then I can obtain subjects, Always working together using methods of peace and tranquility, the Bodhisattva's power is strong. Even in places of prison and punishment, the Buddha's land is everywhere, Always arriving there, bringing peace to the people. Teaching in every place they go, explaining the principles of the five paths of reincarnation clearly, Manifesting the birth, old age, sickness, and death of all sentient beings, this is the incarnation of the Bodhisattva. Being in desire, manifesting wealth, and also manifesting renunciation and practicing meditation, Able to restrain the demon king, but no one knows who is in charge. Lotuses grow in fire,
是可謂希有， 無比為大炬， 其在欲能爾。 有民眾所聚， 則為興農利， 導以無貪慾， 立之以佛智。 求為世間將， 宗長若帝師， 輔上而懷下， 以此安群黎。 周惠諸貧民， 資財無有極， 因厥所佈施， 勸勵起道德。 在於憍慢中， 示現作力士， 消伏諸貢高， 使立佛正道。 見人有危懼， 居前而慰安， 既施使無畏， 乃化以道真。 為五通仙人， 修治梵行事， 立眾以凈戒， 及忍和損意。 以敬養烝民， 見者樂精進， 所有僮僕奴， 教學立其信。 隨如方便隨， 令人得樂法， 欲現一切最， 善權必深學。 無際行謂此， 是以游無疆， 合會無邊慧， 說法無有量。」
維摩詰經不二入品第九
於是，維摩詰問眾菩薩曰：「諸正士！所樂菩薩不二入法門者，為何謂也？」
座中有名法作菩薩，答曰：「族姓子！起分為二，不起、不生則無有二，得不起法忍者，是不二入。」
首閉菩薩曰：「吾我為二，如不有二，不同像則無吾我，以無吾我，無所同像者，是不二入。」
不眴菩薩曰：「有受為二，如不受則無得，無得者不作淵，以無作無馳騁者，是不二入
【現代漢語翻譯】 現代漢語譯本： 這真是太稀有了， 無比殊勝猶如巨大的火炬，能在充滿慾望的環境中做到這樣。 在民眾聚集的地方，就致力於發展農業，興辦利益， 用無貪慾之心引導他們，用佛的智慧來教導他們。 立志成為世間的領袖，如同宗長或帝師一般， 輔佐君上，關懷百姓，用這樣的方式安定民眾。 廣泛地恩惠那些貧困的人民，給予他們無盡的資財， 通過他們所做的佈施，勸勉大家發起道德之心。 在那些驕傲自滿的人群中，示現為大力士， 消滅他們的貢高我慢，使他們能夠信奉佛的正道。 見到有人處在危難恐懼之中，就走到他們前面去安慰他們， 既施予他們無畏的勇氣，又用真實的佛法來教化他們。 爲了那些修習五神通的仙人，修治清凈的梵行之事， 用清凈的戒律，以及忍辱和調伏心意來教導大眾。 用恭敬之心來供養百姓，使見到的人都樂於精進修行， 對於所有的童僕和奴隸，教導他們，使他們建立起對佛法的信心。 隨著各種方便法門，使人們能夠快樂地學習佛法， 想要示現一切最殊勝的功德，就必須深入學習善巧方便。 這就是所謂的無際行，因此才能遊歷于無邊無際的境界， 彙集無邊的智慧，說法也無有窮盡。
《維摩詰經·不二入品第九》
這時，維摩詰（Vimalakirti，一位在家菩薩的名字）問各位菩薩說：『各位正士！什麼是菩薩所喜愛的「不二入法門」呢？』
座中有一位名叫法作（Dharmakara，菩薩名）的菩薩，回答說：『族姓子！從分別產生二，不起分別，不生對立，就沒有二。能夠證得不起法忍（anutpattika-dharma-ksanti，對法不生不滅的真理的證悟）的人，就是進入了不二法門。』
首閉（Sriparna，菩薩名）菩薩說：『「吾」與「我」是二，如果不存在「吾」與「我」的分別，沒有不同的表象，就沒有「吾」與「我」。因為沒有「吾」與「我」，也就沒有什麼可以比擬的表象，這就是進入了不二法門。』
不眴（Indradatta，菩薩名）菩薩說：『有「受」與「不受」是二，如果沒有任何執受，就沒有獲得。沒有獲得就不會造作深淵，因為沒有造作，也就沒有馳騁，這就是進入了不二法門。』
【English Translation】 English version: This can be called rare, Incomparably great is the torch, able to be so in the midst of desire. Where people gather, then promote agriculture and benefit, Guide them with non-greed, establish them with Buddha's wisdom. Seeking to be a leader in the world, like a patriarch or imperial teacher, Supporting superiors and cherishing inferiors, thereby pacifying the populace. Extensively benefit the poor, with limitless resources, Through their giving, encourage the arising of morality. Among the arrogant, manifest as a strongman, Subduing all pride, enabling them to establish the Buddha's right path. Seeing people in danger and fear, step forward to comfort them, Having bestowed fearlessness, then transform them with the truth of the Way. Becoming a five-神通（five supernormal powers）仙人（immortal）, cultivate pure梵行（brahmacarya, pure conduct）deeds, Establish the assembly with pure precepts, and forbearance and the intention to subdue. With reverence, nourish the people, those who see it rejoice in diligence, All servants and slaves, teach them to establish their faith. According to expedient means, enable people to rejoice in the Dharma, Desiring to manifest all that is supreme, skillful means must be deeply learned. This is called boundless conduct, therefore roaming without boundaries, Gathering boundless wisdom, speaking Dharma without measure.
Vimalakirti Sutra, Chapter 9: Entering the Doctrine of Non-Duality
Then, Vimalakirti（Vimalakirti, name of a lay bodhisattva） asked the assembled Bodhisattvas, 'Virtuous ones! What is the Bodhisattva's favorite Dharma-door of non-duality?'
Among those present was a Bodhisattva named Dharmakara（Dharmakara, name of a bodhisattva）, who replied, 'Son of good family! Arising from division is duality; if there is no arising, no birth, then there is no duality. One who attains the忍（anutpattika-dharma-ksanti, the realization of the non-arising of dharmas） of non-arising enters non-duality.'
The Bodhisattva Sriparna（Sriparna, name of a bodhisattva） said, '「I」 and 「mine」 are duality; if there is no duality, no different appearances, then there is no 「I」 and 「mine.」 Because there is no 「I」 and 「mine,」 there is nothing to be likened to, and this is entering non-duality.'
The Bodhisattva Indradatta（Indradatta, name of a bodhisattva） said, 'Having 「reception」 and 「non-reception」 are duality; if there is no reception, there is no attainment. Without attainment, there is no creation of an abyss; because there is no creation, there is no running wild, and this is entering non-duality.'
。」
首立菩薩曰：「勞生為二，為勞乘者其于生也，弗知弗樂，以過眾知而受色慾者，是不二入。」
善宿菩薩曰：「慮知為二，當以不慮不知，于諸法念作而行不念作者，是不二入。」
善多菩薩曰：「菩薩意、弟子意為二，如我以等意于所更樂，無菩薩意，無弟子意，與無意同相者，是不二入。」
善眼菩薩曰：「一相、不相為二，若都不視、不熟視、不暫視，不作一相，亦不暫相，于視不視以等視者，是不二入。」
奉養菩薩曰：「善、不善為二，于善不善如無所興，是謂無想，以無想立者，而不為二，都於其中而無度者，是不二入。」
師子意菩薩曰：「一切不受為二，當如金剛而無覺知，不為愚行亦不解者，是不二入。」
勇意菩薩曰：「漏、不漏為二，如得正法則其意等，已得等者，終不為漏不漏想，亦不以無想而得，不以想受而住者，是不二入。」
凈解菩薩曰：「此有數、此無數為二，若離一切數則道與空等，意都已解無所著者，是不二入。」
人乘菩薩曰：「是世間、是世尊為二，若世間意空，于其中不捨不念，不依尊上者，是不二入。」
目見菩薩曰：「盡、不盡為二，盡者都盡，都盡者不可盡，是謂無盡；無所盡，故曰盡。
【現代漢語翻譯】 現代漢語譯本： 首立菩薩（菩薩名）說：『勞生』（為生存而勞碌）是二，對於那些為生存而奔波勞碌的人來說，他們對於生命既不瞭解也不享受，就這樣在各種認知中度過一生並承受苦難，這就是『不二入』。 善宿菩薩（菩薩名）說：『思慮』和『認知』是二，應當以不思慮、不認知的心態，對於諸法的生滅變化，在行動時不執著於行動者，這就是『不二入』。 善多菩薩（菩薩名）說：『菩薩的意念』和『弟子的意念』是二，如果我以平等的心意對待所經歷的快樂，既沒有菩薩的意念，也沒有弟子的意念，與無意念的境界相同，這就是『不二入』。 善眼菩薩（菩薩名）說：『統一的表象』和『不統一的表象』是二，如果完全不看、不細看、不暫看，不產生統一的表象，也不產生暫時的表象，對於看與不看都以平等的心對待，這就是『不二入』。 奉養菩薩（菩薩名）說：『善』和『不善』是二，對於善與不善，如果心中不起任何分別，這就是所謂的『無想』，以『無想』為基礎，而不執著於二元對立，完全處於其中而沒有分別，這就是『不二入』。 師子意菩薩（菩薩名）說：『一切接受』和『一切不接受』是二，應當像金剛一樣沒有感覺和知覺，既不做出愚蠢的行為也不去理解，這就是『不二入』。 勇意菩薩（菩薩名）說：『有漏洞』和『沒有漏洞』是二，如果獲得正確的法則，那麼心意就會平等，已經獲得平等的人，最終不會產生『有漏洞』或『沒有漏洞』的想法，也不會通過『無想』來獲得，不以感覺和接受而停留，這就是『不二入』。 凈解菩薩（菩薩名）說：『這是有限的』和『這是無限的』是二，如果脫離一切數量的概念，那麼道就與空相等同，心意完全理解而不執著于任何事物，這就是『不二入』。 人乘菩薩（菩薩名）說：『這是世間』和『這是世尊』是二，如果世間的心意是空性的，對於其中既不捨棄也不思念，不依賴於尊者，這就是『不二入』。 目見菩薩（菩薩名）說：『窮盡』和『不窮盡』是二，窮盡就是完全窮盡，完全窮盡就是不可窮盡，這就是所謂的『無盡』；因為沒有可以窮盡的東西，所以才說是窮盡。
【English Translation】 English version: Shouli Bodhisattva (Name of a Bodhisattva) said: 'Laborious life' (toiling for survival) is duality. For those who labor for survival, they neither understand nor enjoy life, thus passing through various cognitions and enduring suffering. This is 'non-dual entry'. Shanshu Bodhisattva (Name of a Bodhisattva) said: 'Deliberation' and 'cognition' are duality. One should use a mind of non-deliberation and non-cognition. Regarding the arising and ceasing of all dharmas, when acting, do not cling to the actor. This is 'non-dual entry'. Shanduo Bodhisattva (Name of a Bodhisattva) said: 'The intention of a Bodhisattva' and 'the intention of a disciple' are duality. If I treat the experienced joy with an equal mind, having neither the intention of a Bodhisattva nor the intention of a disciple, being in the same state as no intention, this is 'non-dual entry'. Shanyan Bodhisattva (Name of a Bodhisattva) said: 'A unified appearance' and 'a non-unified appearance' are duality. If one does not look at all, does not scrutinize, does not glance, does not create a unified appearance, nor a temporary appearance, treating both looking and not looking with an equal mind, this is 'non-dual entry'. Fengyang Bodhisattva (Name of a Bodhisattva) said: 'Good' and 'not good' are duality. Regarding good and not good, if the mind does not give rise to any discrimination, this is called 'no-thought'. Establishing oneself on 'no-thought', without clinging to duality, being completely within it without discrimination, this is 'non-dual entry'. Shiziyi Bodhisattva (Name of a Bodhisattva) said: 'Accepting everything' and 'accepting nothing' are duality. One should be like diamond, without feeling or perception, neither acting foolishly nor trying to understand, this is 'non-dual entry'. Yongyi Bodhisattva (Name of a Bodhisattva) said: 'Leaking' and 'not leaking' are duality. If one obtains the correct Dharma, then the mind will be equal. One who has already obtained equality will ultimately not have thoughts of 'leaking' or 'not leaking', nor will they obtain it through 'no-thought', not dwelling on feeling and acceptance, this is 'non-dual entry'. Jingjie Bodhisattva (Name of a Bodhisattva) said: 'This is finite' and 'this is infinite' are duality. If one detaches from all concepts of number, then the Dao is equal to emptiness. The mind completely understands without clinging to anything, this is 'non-dual entry'. Rencheng Bodhisattva (Name of a Bodhisattva) said: 'This is the world' and 'This is the World-Honored One' are duality. If the mind of the world is empty, neither abandoning nor thinking about it, not relying on the honored one, this is 'non-dual entry'. Mujian Bodhisattva (Name of a Bodhisattva) said: 'Exhaustion' and 'non-exhaustion' are duality. Exhaustion is complete exhaustion, and complete exhaustion is inexhaustible. This is called 'inexhaustible'; because there is nothing that can be exhausted, it is said to be exhaustion.
曰盡者，無有盡，如斯入者，是不二入。」
普閉菩薩曰：「我、非我為二，如我之不得，非我何可得？於我自然而不作者，是不二入。」
明天菩薩曰：「明、不明為二，不明滋多，是故有明，若是不用不計，以作等計，于其中而平等，不以二得要者，是不二入。」
愛覲菩薩曰：「世間空耳，作之為二。色空不色敗空，色之性空，如是痛想行識空而作之為二，識空不識敗空，識之性空，彼於五陰，知其性者，是不二入。」
光造菩薩曰：「四種異、空種異為二，空種自然，四大亦爾，本空自然，末空自然，知此種者，是不二入。」
善意菩薩曰：「眼色為二，其知眼者，見色不染、不怒、不癡，是謂清凈。如是耳聲、鼻香、舌味、身更、心法為二，其知心者，於法不染、不怒、不癡，是謂清凈。如此住者，是不二入。」
無盡意菩薩曰：「佈施、一切智而分佈為二，佈施而自然，一切智亦爾；一切智自然，佈施亦爾。如是持戒、忍辱、精進、一心、智慧、一切智而分佈為二，智慧而自然，一切智亦爾；一切智自然，智慧亦爾。于其中而一入者，是不二入。」深妙菩薩曰：「空異、無相異、無愿異為二，如空則無相，無相則無愿，無愿者不意、不心、不識、不行，其以一向行
【現代漢語翻譯】 現代漢語譯本：
'說盡'，是沒有窮盡的，像這樣領悟進入，就是進入了不二法門。 普閉菩薩說：'我'和'非我'是二，如果'我'都不可得，'非我'又怎麼可能得到呢？對於'我'的自然本性而不執著造作，就是進入了不二法門。 明天菩薩說：'明'和'不明'是二，因為不明而滋生更多，所以才有了明。如果不用分別計算的心，以造作等同的心去計算，于其中達到平等，不以二元對立來求得真諦，就是進入了不二法門。 愛覲菩薩說：'世間是空性的'，執著造作就成了二。色（Rupa，物質）的空性和不敗壞的空性，色的自性本空。同樣，受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識）也是空性的，執著造作就成了二。識的空性和不敗壞的空性，識的自性本空。對於五陰（Panca-skandha，五蘊），瞭解其自性的人，就是進入了不二法門。 光造菩薩說：'四大種（Catur-dhatu，地、水、火、風）的差異'和'空種（Sunyata-dhatu，空性）的差異'是二，空種是自然的，四大也是如此。本初是空性的，自然如此；最終也是空性的，自然如此。瞭解這種道理的人，就是進入了不二法門。 善意菩薩說：'眼（ চক্ষু ,Caksu）和色（Rupa，物質）'是二，瞭解眼的人，見到色而不被污染、不生嗔怒、不生愚癡，這就叫做清凈。同樣，耳（Srotra，聽覺）和聲（Sabda，聲音）、鼻（Ghrana，嗅覺）和香（Gandha，氣味）、舌（Jihva，味覺）和味（Rasa，味道）、身（Kaya，觸覺）和觸（Sparsa，觸感）、心（Manas，意識）和法（Dharma，事物）是二，瞭解心的人，對於法不被污染、不生嗔怒、不生愚癡，這就叫做清凈。像這樣安住，就是進入了不二法門。 無盡意菩薩說：'佈施（Dana，佈施）'和'一切智（Sarvajna，一切智慧）'，如果將它們分開來看就是二。佈施是自然的，一切智也是如此；一切智是自然的，佈施也是如此。同樣，持戒（Sila，戒律）、忍辱（Ksanti，忍耐）、精進（Virya，努力）、一心（Ekacitta，專注）、智慧（Prajna，智慧）和一切智，如果將它們分開來看就是二。智慧是自然的，一切智也是如此；一切智是自然的，智慧也是如此。于其中達到統一，就是進入了不二法門。 深妙菩薩說：'空（Sunyata，空性）的差異'、'無相（Animitta，無相）的差異'、'無愿（Apranihita，無愿）的差異'是二，如果證悟空性，就沒有相，沒有相就沒有愿，沒有愿就沒有意念、沒有心念、沒有識別、沒有行為，以一種方式行事
【English Translation】 English version:
'To say it is exhausted' means there is no exhaustion. To enter in this way is to enter the non-dual. Pu Bi Bodhisattva said: 'I' and 'not-I' are two. If 'I' cannot be obtained, how can 'not-I' be obtained? To be natural in regard to 'I' without contrivance is to enter the non-dual. Ming Tian Bodhisattva said: 'Brightness' and 'non-brightness' are two. Because of non-brightness, more arises, therefore there is brightness. If one does not use calculation and considers them equal, attaining equality within them, and does not seek the essential through duality, this is to enter the non-dual. Ai Qin Bodhisattva said: 'The world is empty', contrivance makes it two. The emptiness of form (Rupa) and the emptiness of non-decaying form, the nature of form is empty. Likewise, feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are empty, contrivance makes it two. The emptiness of consciousness and the emptiness of non-decaying consciousness, the nature of consciousness is empty. Regarding the five skandhas (Panca-skandha), to know their nature is to enter the non-dual. Guang Zao Bodhisattva said: 'The difference of the four elements (Catur-dhatu)' and 'the difference of the empty element (Sunyata-dhatu)' are two. The empty element is natural, so are the four elements. Originally empty and natural, ultimately empty and natural. To know this element is to enter the non-dual. Shan Yi Bodhisattva said: 'Eye (Caksu) and form (Rupa)' are two. One who knows the eye, seeing form is not defiled, not angered, not deluded, this is called purity. Likewise, ear (Srotra) and sound (Sabda), nose (Ghrana) and scent (Gandha), tongue (Jihva) and taste (Rasa), body (Kaya) and touch (Sparsa), mind (Manas) and dharma, are two. One who knows the mind, regarding dharma is not defiled, not angered, not deluded, this is called purity. To abide in this way is to enter the non-dual. Wu Jin Yi Bodhisattva said: 'Giving (Dana)' and 'all-wisdom (Sarvajna)' are two if distributed separately. Giving is natural, so is all-wisdom; all-wisdom is natural, so is giving. Likewise, morality (Sila), patience (Ksanti), diligence (Virya), one-mindedness (Ekacitta), wisdom (Prajna), and all-wisdom are two if distributed separately. Wisdom is natural, so is all-wisdom; all-wisdom is natural, so is wisdom. To enter into oneness within them is to enter the non-dual. Shen Miao Bodhisattva said: 'The difference of emptiness (Sunyata)', 'the difference of signlessness (Animitta)', 'the difference of wishlessness (Apranihita)' are two. If there is emptiness, there is no sign; if there is no sign, there is no wish; if there is no wish, there is no intention, no mind, no consciousness, no action, to act in one way
眾解門者，是不二入。」
寂根菩薩曰：「佛法眾為二，佛性則法，法性則眾，一切是三寶無有數，無數則樸，樸則正諸法，樂隨此者，是不二入。」
不毀根菩薩曰：「有身與有身盡為二，有身則有盡，何則？從身生見，從見有身。是故有身有毀滅雜，彼以無雜自然如滅，而不迷不惑者，是不二入。」
善斷菩薩曰：「身、口、心為二，所以者何？是身則無為之相也，如身之無為，口相亦無為，如口之無為，心相亦無為，如其心之無為，一切法亦無為。其以無二無三事者，是不二入。」
福土菩薩曰：「福與不福，為與不知為為二，于福不福，如不知為如，不有為是則無二。其于罪福不以知為如自然相，以空知者，不是福不非福，亦不無知，覺如此者，是不二入。」
首懷菩薩曰：「攀緣稱說為二，若其不攀緣則無所不善、無非善也。如無不善、無非善者，是不二入。」
月盛菩薩曰：「闇與明為二，不闇不明，乃無有二。何則？如滅定者，無闇無明，如諸法相而等入者，是不二入。」
寶印手菩薩曰：「其樂泥洹，不樂生死為二，如不樂泥洹，不惡生死，乃無有二。何則？在生死縛彼乃求解，若都無縛，其誰求解？如無縛、無解、無樂、無不樂者，是不二入。」
【現代漢語翻譯】 現代漢語譯本：『眾解門者，是不二入。』——意思是說，能夠理解並解開所有法門的，就是進入了不二法門。
寂根菩薩說：『佛法中的眾生和法是二，而佛性就是法，法性就是眾生，一切都是三寶，沒有數量的限制。沒有數量的限制就是樸素，樸素就是諸法的正理，樂於隨順這個道理的，就是進入了不二法門。』
不毀根菩薩說：『有身體和身體的消亡是二。有身體就會有消亡，為什麼呢？因為從身體產生見解，從見解產生身體。所以有身體就有毀滅和雜染。如果能夠做到沒有雜染，自然如實地滅盡，而不迷惑不顛倒的，就是進入了不二法門。』
善斷菩薩說：『身、口、意是二，為什麼呢？因為身體的本性是無為的，如同身體的無為，口語的本性也是無為的，如同口語的無為，意念的本性也是無為的，如同意念的無為，一切法的本性也是無為的。能夠做到沒有二、沒有三的，就是進入了不二法門。』
福土菩薩說：『福和不福，作為和不知作為是二。對於福和不福，如同不知作為一樣，不執著于作為就是沒有二。對於罪和福，不以知和作為來對待，而是以自然的狀態，用空性的智慧來認知，不是福也不是非福，也不是無知，覺悟到這樣的道理，就是進入了不二法門。』
首懷菩薩說：『攀緣和稱說是二，如果能夠不攀緣，就沒有什麼不是善的，沒有什麼不是好的。像這樣沒有不善、沒有非善的，就是進入了不二法門。』
月盛菩薩說：『黑暗和光明是二，不黑暗也不光明，就沒有二。為什麼呢？如同進入滅盡定的人，沒有黑暗也沒有光明。如同諸法的實相而平等進入的，就是進入了不二法門。』
寶印手菩薩說：『喜歡涅槃，不喜歡生死是二。如果不喜歡涅槃，也不厭惡生死，就沒有二。為什麼呢？在生死中被束縛的人才會求解脫，如果根本沒有束縛，又有什麼人需要求解脫呢？像這樣沒有束縛、沒有解脫、沒有喜歡、沒有不喜歡，就是進入了不二法門。』
【English Translation】 English version: 『Those who understand all the gates, enter non-duality.』
Jigen Bodhisattva (Silent Root Bodhisattva) said: 『Sentient beings and Dharma in the Buddha-dharma are dual, while Buddha-nature is Dharma, and Dharma-nature is sentient beings. Everything is the Three Jewels (Buddha, Dharma, Sangha), without numerical limitation. Without number is simplicity, and simplicity is the correctness of all dharmas. Those who delight in following this are entering non-duality.』
Buhui Gen Bodhisattva (Non-Destructive Root Bodhisattva) said: 『Having a body and the cessation of having a body are dual. Having a body implies cessation. Why? Because views arise from the body, and the body arises from views. Therefore, having a body involves destruction and impurity. If one can be without impurity, naturally extinguishing like reality, without delusion or confusion, that is entering non-duality.』
Shanduan Bodhisattva (Good Severance Bodhisattva) said: 『Body, speech, and mind are dual. Why? Because the nature of the body is non-action (wuwei), just as the body is non-action, the nature of speech is also non-action, just as speech is non-action, the nature of mind is also non-action, just as the mind is non-action, the nature of all dharmas is also non-action. To be without two or three things is to enter non-duality.』
Futu Bodhisattva (Blessed Land Bodhisattva) said: 『Blessing and non-blessing, acting and not knowing how to act are dual. Regarding blessing and non-blessing, like not knowing how to act, not clinging to action is non-duality. Regarding sin and blessing, not treating them with knowledge and action, but with a natural state, using the wisdom of emptiness to perceive, neither blessing nor non-blessing, nor ignorance, awakening to this is entering non-duality.』
Shouhuai Bodhisattva (First Embrace Bodhisattva) said: 『Clinging and speaking are dual. If one does not cling, there is nothing that is not good, nothing that is not virtuous. Like this, without non-good, without non-virtuous, is entering non-duality.』
Yuesheng Bodhisattva (Moon Flourishing Bodhisattva) said: 『Darkness and light are dual. Neither darkness nor light is non-dual. Why? Like those who enter cessation meditation (nirodha-samāpatti), there is neither darkness nor light. Like the true nature of all dharmas, entering equally is entering non-duality.』
Bao Yinshou Bodhisattva (Treasure Seal Hand Bodhisattva) said: 『Delighting in Nirvana (extinction), not delighting in Samsara (birth and death) are dual. If one does not delight in Nirvana, nor detest Samsara, there is no duality. Why? Those bound in Samsara seek liberation, but if there is no bondage, who needs to seek liberation? Like this, without bondage, without liberation, without delight, without non-delight, is entering non-duality.』
心珠立菩薩曰：「大道、小道為二，依大道者不樂小道，亦不習塵，無大道相，無小道相，如如想之士，無以行道者，是不二入。」
誠樂仰菩薩曰：「誠不誠為二，誠見者不見誠，奚欺偽之能見！何則？非肉眼所見也，以慧見乃而見。其以如見、無見、無不見者，是不二入。」
如是，諸菩薩各各說已，又問文殊師利：「何謂菩薩不二入法門者？」
文殊師利曰：「如彼所言，皆各建行，於一切法如，無所取、無度、無得、無思、無知、無見、無聞，是謂不二入。」◎
◎維摩詰經香積佛品第十
於是賢者舍利弗心念：「日時欲過，此諸大人當於何食？」
維摩詰知其意而應曰：「唯然，賢者！若如來說八解之行，豈雜欲食而聞法乎？要聞法者當爲先食。」是時維摩詰即如其像正受三昧，上方界分去此剎度如四十二江河沙佛土，有佛名香積如來、至真、等正覺，世界曰眾香。一切弟子及諸菩薩皆見其國，香氣普薰十方佛國諸天人民，比諸佛土，其香最勝。而彼世界無有弟子、緣一覺名，彼如來不為菩薩說法。其界一切皆以香作樓閣，經行香地，苑園皆香，菩薩飲食則皆眾香，其香周流無量世界。時，彼佛諸菩薩方坐食，有天子學大乘，字香凈，住而侍焉。一切大眾皆見香
【現代漢語翻譯】 現代漢語譯本 心珠立菩薩說：『大道和小道是二元對立的，依從大道的人不會喜歡小道，也不會沾染世俗塵埃。但也不應執著于大道的表象，也不應執著于小道的表象。像如如不動的修行者，不以任何有為之法去修行，這就是進入不二法門。』 誠樂仰菩薩說：『真誠與虛偽是二元對立的，真正見到真誠的人不會再執著于真誠的表象，哪裡還會有欺騙和虛偽呢？為什麼呢？因為真誠不是肉眼所能見到的，而是要用智慧才能見到。用如實之見、無所見之見、無所不見之見，這就是進入不二法門。』 就這樣，各位菩薩各自說完之後，又問文殊師利（Manjusri）：『什麼叫做菩薩進入不二法門呢？』 文殊師利（Manjusri）說：『像他們所說的，都是各自建立修行的方法，對於一切法，如如不動，沒有取捨，沒有度化，沒有獲得，沒有思慮，沒有知覺，沒有見解，沒有聽聞，這就叫做進入不二法門。』 於是，賢者舍利弗（Sariputra）心想：『時間快要過了，這些大人物們應該在哪裡吃飯呢？』 維摩詰（Vimalakirti）知道他的想法，就回答說：『是的，賢者！如果如來（Tathagata）宣說八解脫之行，難道會夾雜著飲食的慾望來聽聞佛法嗎？想要聽聞佛法的人應當先解決吃飯的問題。』這時，維摩詰（Vimalakirti）就如其神通，進入正受三昧（Samadhi），從上方世界，越過相當於四十二條恒河沙數佛土的距離，有一個佛，名叫香積如來（Xiangji Tathagata），是至真、等正覺，世界名叫眾香（Zhongxiang）。所有的弟子和菩薩都看到了那個佛國，香氣普遍薰染十方佛國的諸天人民，與其他的佛土相比，那裡的香氣最為殊勝。而且那個世界沒有弟子和緣覺的名字，那位如來（Tathagata）不為菩薩說法。那個世界的一切都是用香做成的樓閣，在香地上行走，苑林和花園也都是香的，菩薩的飲食也都是各種香，那香氣周流無量世界。當時，那位佛的諸位菩薩正在坐著用餐，有一位天子修學大乘佛法，名叫香凈（Xiangjing），站在一旁侍奉。所有的大眾都看到了香
【English Translation】 English version Xinzhuli Bodhisattva said: 'The Great Path and the Small Path are dualistic. Those who follow the Great Path do not delight in the Small Path, nor do they cling to worldly dust. However, one should not be attached to the appearance of the Great Path, nor should one be attached to the appearance of the Small Path. Like a practitioner who is in Suchness, without using any contrived methods to practice, this is entering the non-dual Dharma gate.' Chengle Yang Bodhisattva said: 'Sincerity and insincerity are dualistic. One who truly sees sincerity does not cling to the appearance of sincerity. Where would there be deception and falsehood? Why? Because sincerity is not seen by the physical eye, but by wisdom. Using the view of Suchness, the view of non-seeing, and the view of non-non-seeing, this is entering the non-dual Dharma gate.' Thus, each of the Bodhisattvas finished speaking, and then asked Manjusri (Manjusri): 'What is called the Bodhisattva's entrance into the non-dual Dharma gate?' Manjusri (Manjusri) said: 'As they have said, each establishes their own method of practice. Regarding all dharmas, being in Suchness, without grasping, without deliverance, without attainment, without thought, without knowledge, without seeing, without hearing, this is called entering the non-dual Dharma gate.' Thereupon, the worthy Sariputra (Sariputra) thought: 'The time is passing, where will these great beings eat?' Vimalakirti (Vimalakirti), knowing his thought, replied: 'Indeed, worthy one! If the Tathagata (Tathagata) were to expound the practice of the Eight Liberations, would he mix it with the desire for food while listening to the Dharma? Those who wish to hear the Dharma should first resolve the matter of eating.' At that time, Vimalakirti (Vimalakirti), according to his power, entered the Samadhi (Samadhi) of Right Reception. From the world above, passing over a distance equal to forty-two Ganges Rivers of Buddha lands, there was a Buddha named Xiangji Tathagata (Xiangji Tathagata), the Perfectly Enlightened One, the world called Zhongxiang (Zhongxiang). All the disciples and Bodhisattvas saw that Buddha land, and the fragrance pervaded the heavens and people of the Buddha lands in the ten directions. Compared to other Buddha lands, the fragrance there was the most excellent. Moreover, that world had no names of disciples or Pratyekabuddhas. That Tathagata (Tathagata) did not expound the Dharma for Bodhisattvas. Everything in that world was made of fragrant pavilions, walking on fragrant ground, and the gardens were all fragrant. The Bodhisattvas' food was all kinds of fragrances, and the fragrance flowed throughout countless worlds. At that time, the Bodhisattvas of that Buddha were sitting and eating, and a Deva studying the Mahayana Dharma, named Xiangjing (Xiangjing), was standing by attending. All the assembly saw the fragrance
積如來與諸菩薩坐食，維摩詰問眾菩薩言：「諸族姓子！誰能致彼佛飯？」皆曰不能。即復問文殊師利：「卿！此眾中未悉了乎？」
答曰：「如佛所言，未知當學。」
於是，維摩詰不起于座，居眾會前化作菩薩，光像分明，而告之曰：「汝行，從此佛土度如四十二江河沙世界，到眾香剎香積佛所。往必見食，則禮佛足，如我辭曰：『維摩詰言：「愿得世尊所食之餘，欲于忍界施作佛事，令此懈廢之人，得弘大意，亦使如來名聲普聞。」』」即化菩薩居眾會前，上升上方，忽然不現，舉眾皆見其去。而化菩薩到眾香界，禮彼佛足言：「維摩詰菩薩稽首世尊足下，敬問無量，興居輕利，游步康強，少承福慶，愿得世尊所食之餘，欲于忍界施作佛事，令此懈廢之人得弘大意，亦使如來名聲普聞。」彼諸菩薩皆愕然曰：「此人奚來？何等世界有懈廢人？」即以問佛。香積報曰：「下方去此度如四十二江河沙剎，得忍世界，有佛名釋迦文漢言能仁如來、至真、等正覺。於五濁剎，以法解說懈廢之人。彼有菩薩名維摩詰，說上法語，今遣化來，稱揚我名。」彼菩薩曰：「其人何如，乃作是化，德力無畏，神足若斯？」佛言：「甚大。一切世界皆遣化往，化作佛事，以立眾人。」
於是，香積如來，以滿缽香
【現代漢語翻譯】 現代漢語譯本 積如來（Ratnakara Buddha）與諸菩薩坐在一起吃飯，維摩詰（Vimalakirti）問眾菩薩說：『各位善男子！誰能取來彼佛的飯食？』大家都說不能。維摩詰又問文殊師利（Manjusri）說：『您！這些人中沒有完全瞭解情況的嗎？』 文殊師利回答說：『正如佛所說，不知道的應當學習。』 於是，維摩詰沒有離開座位，在大眾面前化作一位菩薩，光明相好非常明顯，並告訴他說：『你去，從這個佛土經過如同四十二條恒河沙數的世界，到達眾香剎的香積佛（Fragrant Accumulation Buddha）那裡。到了之後必定能見到食物，就禮拜佛足，像我這樣說：「維摩詰說：『希望得到世尊所食用的剩餘食物，想要在娑婆世界（Sahā world）施作佛事，使那些懈怠懶惰的人，能夠發起廣大的心意，也使如來的名聲普遍傳揚。』」』隨即化作的菩薩在大眾面前，上升到上方，忽然消失不見，所有人都看見他離開了。而化作的菩薩到達眾香世界，禮拜香積佛的腳說：『維摩詰菩薩頂禮世尊的腳下，恭敬地問候您無量安好，起居輕便順利，行走康健有力，稍微承受福慶，希望得到世尊所食用的剩餘食物，想要在娑婆世界施作佛事，使那些懈怠懶惰的人能夠發起廣大的心意，也使如來的名聲普遍傳揚。』那裡的菩薩們都驚訝地說：『這個人從哪裡來？什麼世界有懈怠懶惰的人？』隨即向佛請問。香積佛回答說：『下方距離這裡如同四十二條恒河沙數的世界，有個娑婆世界，有佛名叫釋迦牟尼（Sakyamuni），漢譯為能仁如來、至真、等正覺。在五濁惡世（five turbidities）中，用佛法開導懈怠懶惰的人。那裡有位菩薩名叫維摩詰，宣說高深的佛法，現在派遣化身前來，稱揚我的名號。』那些菩薩說：『那個人怎麼樣，竟然能作這樣的化現，他的德行力量無所畏懼，神通力量如此強大？』佛說：『非常偉大。他向一切世界都派遣化身前往，化作佛事，以此來成就眾人。』 於是，香積如來，用盛滿香飯的缽
【English Translation】 English version Ratnakara Buddha sat eating with various Bodhisattvas, and Vimalakirti asked the Bodhisattvas, 'Good sirs, who can fetch the Buddha's food?' They all said they could not. Then he asked Manjusri, 'Sir, are there any in this assembly who do not fully understand?' Manjusri replied, 'As the Buddha said, what is not known should be learned.' Then, Vimalakirti, without rising from his seat, transformed himself into a Bodhisattva before the assembly, his light and form clearly visible, and told him, 'Go, from this Buddha-land, pass through as many worlds as there are sands in forty-two Ganges Rivers, to the Fragrant Accumulation Land (Fragrant Accumulation Buddha-ksetra) of the Fragrant Accumulation Buddha (Fragrant Accumulation Buddha). When you arrive, you will surely see food. Then bow at the Buddha's feet and say as I say: 'Vimalakirti says, 'I wish to obtain the remainder of what the World-Honored One has eaten, to perform Buddha-deeds in the Sahā world (Sahā world), so that the lazy and indolent people here may develop great aspiration, and also that the Tathagata's name may be widely proclaimed.' Immediately, the transformed Bodhisattva, before the assembly, rose upwards and suddenly disappeared, and everyone saw him leave. The transformed Bodhisattva arrived in the Fragrant Accumulation Land, bowed at the Buddha's feet, and said, 'Bodhisattva Vimalakirti bows his head at the feet of the World-Honored One, respectfully inquiring about your immeasurable well-being, whether your movements are light and easy, your steps strong and healthy, and whether you are receiving a little blessing. I wish to obtain the remainder of what the World-Honored One has eaten, to perform Buddha-deeds in the Sahā world, so that the lazy and indolent people here may develop great aspiration, and also that the Tathagata's name may be widely proclaimed.' The Bodhisattvas there were all astonished and said, 'Where does this person come from? What world has lazy and indolent people?' Then they asked the Buddha. The Fragrant Accumulation Buddha replied, 'Below, at a distance of as many worlds as there are sands in forty-two Ganges Rivers, is the Sahā world, where there is a Buddha named Sakyamuni (Sakyamuni), translated into Chinese as 'Capable and Humane,' Tathagata, Arhat, Samyak-sambuddha. In the five turbidities (five turbidities), he explains the Dharma to lazy and indolent people. There is a Bodhisattva there named Vimalakirti, who speaks the supreme Dharma, and now sends a transformation to praise my name.' Those Bodhisattvas said, 'What is that person like, that he can perform such a transformation, with such virtuous power and fearlessness, and such miraculous powers?' The Buddha said, 'He is very great. He sends transformations to all worlds to perform Buddha-deeds, in order to establish all people.' Then, the Fragrant Accumulation Buddha, with a bowl full of fragrant rice
飯，一切香具，與化菩薩。時，彼九萬菩薩俱發聲言：「我等欲詣忍土見釋迦文。」彼佛報言：「往！族姓子！赍爾忍香入彼世界，無以仁故，有放逸意，自持汝所樂行，勿念彼國菩薩不如，無得於彼生廢退意而有勞想。所以者何？佛土虛空，諸佛世尊欲度人故，為現其剎耳。」化菩薩既受飯，與諸大人，俱承佛聖旨，及維摩詰化，須臾從彼已來在維摩詰舍。維摩詰即化為九萬師子床，嚴好如前，諸菩薩皆坐訖，化菩薩奉佛具足之飯與維摩詰，飯香一切薰維耶離，及三千大千世界皆有美香。時，維耶離諸梵志，居士尊者，月蓋等，聞是香氣，皆得未曾有自然之法，身意快然。具足八萬四千人入維摩詰舍，觀其室中，菩薩甚多，睹師子座，高大嚴好，見皆大喜，悉禮菩薩、諸大弟子，卻住一面。諸香地天人，色行天人，皆來詣舍。維摩詰謂耆年舍利弗諸大弟子言：「賢者！可食如來之飯，惟大悲味，無有限行以縛意也。」
有異弟子念此飯少，而此大眾人人當食。化菩薩曰：「四海有竭，此飯無盡，使眾人食摶若須彌，猶不能盡，是不可盡。所以者何？無有盡戒，至於定慧，解度知見，如來之飯，終不可盡。」於是，缽飯悉飽，眾會飯故不盡，諸菩薩、大弟子、天與人食此飯已，氣走安身，譬如一切安養國中諸菩
【現代漢語翻譯】 現代漢語譯本：維摩詰用飯食和各種香具供養化菩薩（由佛陀變化而來的菩薩）。當時，那九萬菩薩一起發聲說：『我們想要去忍土（指娑婆世界）拜見釋迦文（釋迦牟尼佛）。』彼佛（指香積佛）回答說：『去吧，善男子！帶著你們的忍香進入那個世界，不要因為貪圖安逸而心生放逸，堅持你們所樂於修行的，不要認為那個世界的菩薩不如你們，不要對那個世界產生厭倦和退縮的想法。』為什麼呢？佛土的虛空，諸佛世尊爲了度化眾生，才示現出不同的剎土（佛國）。』化菩薩接受了飯食，與各位大菩薩一起，承蒙佛的聖旨，以及維摩詰的神通變化，一會兒就從香積佛國來到了維摩詰的住所。維摩詰立刻變化出九萬張獅子床，裝飾得和之前一樣莊嚴美好，各位菩薩都坐好了。化菩薩將佛陀準備的豐盛飯食供養給維摩詰，飯的香氣瀰漫了整個維耶離（毗舍離城），乃至三千大千世界都充滿了美好的香氣。當時，維耶離的各位婆羅門、居士、尊者，以及月蓋等，聞到這香氣，都獲得了前所未有的自然之法，身心感到無比的舒暢。共有八萬四千人進入維摩詰的住所，看到房間里有如此眾多的菩薩，看到獅子座如此高大莊嚴美好，都感到非常歡喜，紛紛禮拜菩薩和各位大弟子，然後退到一旁站立。各地的香地天人，色行天人，都來到維摩詰的住所。維摩詰對年長的舍利弗（智慧第一的佛陀十大弟子之一）和各位大弟子說：『各位賢者！可以食用如來的飯食了，這飯食只有大悲之味，不要用有限的修行來束縛自己的心意。』 有的弟子心想這飯食太少，而這裡的大眾每個人都要吃。化菩薩說：『即使四大海有乾涸的時候，這飯食也不會窮盡，即使讓眾人吃的飯糰像須彌山（佛教中的聖山）一樣大，也無法吃完，這是不可能窮盡的。』為什麼呢？因為這飯食沒有窮盡的戒律，乃至定、慧、解脫、知見，如來的飯食，終究是不可窮盡的。』於是，缽中的飯食讓所有人都吃飽了，大眾吃完飯後飯食仍然沒有減少。各位菩薩、大弟子、天人和人們吃完這飯食后，氣息調順，身心安寧，就像一切安養國（極樂世界）中的各位菩薩一樣。
【English Translation】 English version: Then, with rice and all kinds of incense, he (Vimalakirti) offered them to the transformed Bodhisattva (a Bodhisattva transformed by the Buddha). At that time, those ninety thousand Bodhisattvas all spoke in one voice, saying, 'We wish to go to the Land of Endurance (referring to the Saha world) to see Shakyamuni (Shakyamuni Buddha).' That Buddha (referring to the Fragrant Accumulation Buddha) replied, 'Go, sons of good family! Take your incense of endurance into that world. Do not, because of comfort, have a lax mind. Uphold what you delight in practicing. Do not think that the Bodhisattvas of that country are inferior to you. Do not develop a sense of weariness or discouragement towards that land.' Why? The emptiness of the Buddha-lands is such that the Buddhas, the World-Honored Ones, in order to liberate people, manifest their lands in this way.' The transformed Bodhisattva received the rice and, together with the great Bodhisattvas, by the Buddha's holy command and Vimalakirti's transformation, in an instant, they came from that land to Vimalakirti's abode. Vimalakirti immediately transformed ninety thousand lion thrones, adorned as before. All the Bodhisattvas were seated. The transformed Bodhisattva offered the complete meal prepared by the Buddha to Vimalakirti. The fragrance of the rice permeated all of Vaishali (Vesali), and even the three thousand great thousand worlds were filled with its beautiful fragrance. At that time, all the Brahmins, householders, venerable ones, and Moon Canopy and others of Vaishali, upon smelling this fragrance, all attained a natural Dharma they had never experienced before, and their bodies and minds felt exceedingly refreshed. A total of eighty-four thousand people entered Vimalakirti's abode, saw the many Bodhisattvas in the room, and saw the lion thrones, so tall, great, adorned, and beautiful. They were all greatly delighted, and they all bowed to the Bodhisattvas and the great disciples, and then stood to one side. The incense-ground devas and the form-realm devas all came to the abode. Vimalakirti said to the elder Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and the great disciples, 'Virtuous ones! You may eat the Tathagata's rice. It has only the flavor of great compassion. Do not bind your minds with limited practices.' Some disciples thought that there was too little rice, and that everyone in this assembly would have to eat. The transformed Bodhisattva said, 'Even if the four seas were to dry up, this rice would not be exhausted. Even if everyone were to eat portions as large as Mount Sumeru (a sacred mountain in Buddhism), it would still not be finished. It is inexhaustible.' Why? Because there is no exhaustion of precepts, and as for samadhi, wisdom, liberation, and knowledge and vision, the Tathagata's rice is ultimately inexhaustible.' Thereupon, the rice in the bowl filled everyone, and even after the assembly had eaten, the rice was not diminished. After the Bodhisattvas, great disciples, devas, and humans had eaten this rice, their breath was regulated and their bodies were at peace, just like the Bodhisattvas in the Land of Utmost Bliss (Sukhavati).
薩也。其香所薰，毛孔皆安，亦如眾香之國，香徹八難。
於是，維摩詰問眾香菩薩言：「諸族姓子！香積如來云何說法？」
彼菩薩曰：「我土如來無文字說，但以其香，而諸菩薩自入律行，菩薩各各坐香樹下，其香皆薰，一切同等，悉得一切香德之定，堪任得定，菩薩一切行無所著。」
彼諸菩薩問維摩詰：「今世尊釋迦文，云何現法？」
維摩詰曰：「此土人民剛強難化，故佛為說剛強之語：是趣地獄，是趣畜生、鬼神之道，是為由身、由言、由意惡行之報。至於不善惡行滋多，故為之說若干法要，以化其粗獷之意。譬如象馬𢤱悷不調，著之羈絆，加諸杖痛，然後調良。如是難化诪張之人，為以一切苦諫之言，乃得入律。」
彼菩薩曰：「未曾有。如世尊釋迦文，乃忍以聖大之意，解貧貪之人，及其菩薩亦能勞謙，止斯佛土，甚可奇也！」
維摩詰曰：「如卿等言，此土菩薩於五罰世，以大悲利人民，多於彼國百千劫行。所以者何？諸族姓子！此忍世界有十德之法為清凈，彼土無有。何等十？以佈施，攝貧窮；以敬戒，攝無禮；以忍辱，攝強暴；以精進，攝懈怠；以一心，攝亂意；以智慧，攝惡智；以悔過，度八難；以大乘，樂遍行；以種德本，濟無德者；以合聚，度人
【現代漢語翻譯】 現代漢語譯本： 薩也（Saye）。那裡的香氣所薰染，毛孔都感到安適，就像眾香之國一樣，香氣通徹八難（指八種苦難的境界）。
於是，維摩詰（Vimalakirti）問眾香菩薩說：『各位族姓之子！香積如來（Xiangji Tathagata）是怎樣說法的？』
那位菩薩說：『我們國土的如來沒有文字說法，只是用香氣，而各位菩薩自然進入戒律的修行。菩薩們各自坐在香樹下，香氣都薰染著他們，一切都是同等的，都得到一切香德的禪定，能夠得到禪定，菩薩的一切行為都沒有執著。』
那些菩薩問維摩詰：『現在的世尊釋迦文（Sakyamuni），是怎樣顯現佛法的？』
維摩詰說：『這個國土的人民剛強難以教化，所以佛為他們說剛強的話：這是通向地獄的道路，這是通向畜生、鬼神道的道路，這是由身、由口、由意所作惡行的報應。因為不善的惡行越來越多，所以為他們說各種法要，來教化他們粗獷的心意。譬如大象和烈馬，粗暴不馴服，就給它們套上韁繩，加上鞭打的痛苦，然後才能調馴良。像這樣難以教化、虛偽欺詐的人，要用一切苦口婆心的勸諫之言，才能使他們進入戒律。』
那位菩薩說：『真是前所未有。像世尊釋迦文，竟然能忍受用聖大的心意，去開導貧窮貪婪的人，而且各位菩薩也能謙虛勤勞，停留在這個佛土，真是太令人驚奇了！』
維摩詰說：『正如你們所說，這個國土的菩薩在五濁惡世（指充滿各種污濁和苦難的時代），用大悲心利益人民，比在那個國土修行百千劫還要殊勝。這是什麼原因呢？各位族姓之子！這個忍受苦難的世界有十種德行之法可以清凈，那個國土沒有。是哪十種呢？用佈施來攝受貧窮的人；用尊敬戒律來攝受沒有禮貌的人；用忍辱來攝受嗔恚的人；用精進來攝受懈怠的人；用一心來攝受散亂的心意；用智慧來攝受邪惡的智慧；用懺悔來度脫八難；用大乘佛法來喜歡普遍的修行；用種植德本，來救濟沒有德行的人；用和合聚集，來度化眾人。
【English Translation】 English version: Saye (name of a place). The fragrance there perfumes everything, making the pores feel comfortable, just like the Land of All Fragrances, where the fragrance permeates through the Eight Difficulties (eight states of suffering).
Then, Vimalakirti (name of a bodhisattva) asked the Fragrant Accumulation Bodhisattvas, 'Noble sons of good families! How does the Tathagata Fragrant Accumulation (name of a buddha) teach the Dharma?'
That Bodhisattva said, 'In our land, the Tathagata does not teach with words, but with fragrance. The Bodhisattvas naturally enter the practice of the precepts. Each Bodhisattva sits under a fragrant tree, and the fragrance perfumes them all equally. They all attain the Samadhi of all fragrant virtues, capable of attaining Samadhi. All the actions of the Bodhisattvas are without attachment.'
Those Bodhisattvas asked Vimalakirti, 'How does the World Honored One, Sakyamuni (historical buddha), manifest the Dharma in this world?'
Vimalakirti said, 'The people of this land are stubborn and difficult to transform, so the Buddha speaks strong words to them: This is the path to hell, this is the path to animals and ghosts, this is the retribution for evil deeds done through body, speech, and mind. Because unwholesome and evil deeds increase, He speaks various Dharma teachings to transform their coarse minds. For example, wild elephants and horses that are unruly are restrained with reins and whips, and then they become tame. Likewise, for those who are difficult to transform and deceitful, He uses all kinds of earnest and sincere words of advice to guide them into the precepts.'
That Bodhisattva said, 'It is unprecedented. The World Honored One, Sakyamuni, is able to endure using His great and holy mind to enlighten the poor and greedy, and the Bodhisattvas are also able to be humble and diligent, staying in this Buddha-land. It is truly amazing!'
Vimalakirti said, 'As you say, the Bodhisattvas of this land, in this world of the five defilements (an era filled with impurities and suffering), benefit the people with great compassion, which is more virtuous than practicing for hundreds of thousands of kalpas in that land. Why is that? Noble sons of good families! This world of endurance has ten virtuous practices for purification, which that land does not have. What are the ten? Using generosity to embrace the poor; using respect for precepts to embrace the impolite; using patience to embrace anger; using diligence to embrace laziness; using one-pointedness of mind to embrace the distracted mind; using wisdom to embrace evil wisdom; using repentance to cross over the Eight Difficulties; using the Great Vehicle to delight in universal practice; using the planting of virtuous roots to aid those without virtue; using harmonious gatherings to liberate people.'
民。是為十德。而以發意取彼。」
彼菩薩曰：「為以幾法，行無瘡痏，從此忍界到他佛土？」
維摩詰曰：「有八法行，菩薩為無瘡痏，從此忍界到他佛土。何等八？為眾設恥，避亂羞望；為一切人，任苦忍諍；為諸善本，以救眾生；為不距眾，人而愛敬；菩薩所未聞經，咨聽不亂；不嫉彼供，不謀自利；常省己過，不訟彼短；自檢第一以學眾經。是為八。」
當此維摩詰與眾會及文殊師利說法時，滿百千人發無上正真道意，十千菩薩逮得法忍。
維摩詰經菩薩行品第十一
是時，佛說法于奈氏之園，其場忽然廣博嚴事，一切眾會皆見金色。賢者阿難問佛言：「世尊！是為誰先瑞應，而此場地廣博嚴事，一切眾會皆見金色？」
佛告阿難：「是維摩詰、文殊師利大眾欲來，故先為此瑞應。」
於是，維摩詰報文殊師利：「吾欲詣如來，此諸大人可共見佛，禮事供養。」
文殊師利言：「善哉！行矣，宜知是時。」
是時，維摩詰即如其象而為神足，使一切眾立其右掌，並諸師子座，共行詣佛。既到，諸菩薩皆避坐而下，稽首佛足，卻住一面。諸大弟子，釋梵四天王，稽首佛足，皆住一面。於是，世尊問訊諸菩薩，使各復坐。即悉受教。眾坐已定，佛語賢者
【現代漢語翻譯】 現代漢語譯本： 『這是十種德行。因為發起善意而選擇他們。』
那位菩薩問道：『要用多少種方法修行，才能沒有創傷，從這個忍界到達其他佛土？』
維摩詰說：『有八種修行方法，菩薩可以沒有創傷，從這個忍界到達其他佛土。是哪八種呢？為大眾設立羞恥之心，避開混亂，羞於貪求；為一切人，承受痛苦，忍耐爭端；爲了各種善的根本，用來拯救眾生；不拒絕大眾，人們因此愛戴敬重；菩薩沒有聽過的經典，請教聽聞而不心生迷惑；不嫉妒他人的供養，不謀求自己的利益；經常反省自己的過失，不議論他人的缺點；首先檢查自己，以此來學習各種經典。這就是八種。』
當維摩詰與大眾以及文殊師利（Manjusri）說法時，整整一百千人發起了無上正真道意，一萬菩薩獲得了法忍。
維摩詰經菩薩行品第十一
這時，佛在奈氏之園說法，那個場地忽然變得廣闊莊嚴，一切大眾都看見了金色。賢者阿難（Ananda）問佛說：『世尊！這是誰先出現的瑞應，而這個場地變得廣闊莊嚴，一切大眾都看見了金色？』
佛告訴阿難（Ananda）：『是維摩詰（Vimalakirti）、文殊師利（Manjusri）和大眾將要到來，所以先出現這種瑞應。』
於是，維摩詰（Vimalakirti）告訴文殊師利（Manjusri）：『我想要去見如來（Tathagata），這些大人物可以一起去見佛，禮拜供養。』
文殊師利（Manjusri）說：『好啊！走吧，應該知道時間了。』
這時，維摩詰（Vimalakirti）就如其神通形象，用神通力，使一切大眾站在他的右掌上，連同那些獅子座，一起前往佛的住所。到達后，各位菩薩都避開座位而下來，頂禮佛足，退到一旁站立。各位大弟子，釋提桓因（Sakra devanam Indra），梵天王（Brahma），四大天王（Four Heavenly Kings），頂禮佛足，都站立在一旁。於是，世尊問候各位菩薩，讓他們各自回到座位。大家都接受了教誨。大家坐定后，佛告訴賢者
【English Translation】 English version: 'These are the ten virtues. They are chosen because of the intention to generate wholesome thoughts.'
That Bodhisattva said: 'By how many practices does one travel without wounds, from this Saha world to other Buddha lands?'
Vimalakirti said: 'There are eight practices by which a Bodhisattva travels without wounds, from this Saha world to other Buddha lands. What are the eight? Establishing a sense of shame for the masses, avoiding chaos, and being ashamed of greed; for all people, enduring suffering and tolerating disputes; for the roots of all goodness, using them to save sentient beings; not rejecting the masses, so people love and respect them; when Bodhisattvas have not heard of a sutra, inquiring and listening without confusion; not being jealous of others' offerings, not scheming for one's own benefit; constantly reflecting on one's own faults, not criticizing others' shortcomings; first examining oneself to learn all the sutras. These are the eight.'
When Vimalakirti, together with the assembly and Manjusri (Manjusri, the Bodhisattva of Wisdom), was expounding the Dharma, a full one hundred thousand people generated the intention for Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and ten thousand Bodhisattvas attained Dharma-ksanti (acceptance of the truth).
Vimalakirti Sutra, Chapter Eleven on the Conduct of a Bodhisattva
At that time, the Buddha was expounding the Dharma in the Garden of Nais, and the site suddenly became vast and adorned, and all the assembly saw golden light. The Venerable Ananda (Ananda, the Buddha's attendant) asked the Buddha: 'World Honored One! What is the cause of this auspicious sign, that the site has become vast and adorned, and all the assembly sees golden light?'
The Buddha told Ananda (Ananda): 'It is because Vimalakirti (Vimalakirti, a lay Buddhist), Manjusri (Manjusri) and the assembly are about to arrive, so this auspicious sign appears first.'
Then, Vimalakirti (Vimalakirti) said to Manjusri (Manjusri): 'I wish to go to see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). These great beings can go together to see the Buddha, to pay respects and make offerings.'
Manjusri (Manjusri) said: 'Excellent! Let's go, it is appropriate to know the time.'
At that time, Vimalakirti (Vimalakirti) immediately manifested his supernatural form, using his supernatural power to have all the assembly stand on his right palm, along with the lion thrones, and together they went to the Buddha's abode. Upon arriving, all the Bodhisattvas avoided their seats and descended, prostrated themselves at the Buddha's feet, and stood to one side. All the great disciples, Sakra devanam Indra (Sakra, ruler of the devas), Brahma (Brahma, the creator god), the Four Heavenly Kings (Four Heavenly Kings, protectors of the world), prostrated themselves at the Buddha's feet, and all stood to one side. Then, the World Honored One greeted all the Bodhisattvas, and had them return to their seats. They all received the teaching. After everyone was seated, the Buddha spoke to the Venerable
舍利弗言：「汝已見菩薩大士之所為乎？」
對曰：「唯然，已見。」
佛言：「以何等相而知其轉？」
對曰：「其轉不可念知，非意所圖，非度所測，我睹其為不可思議。」
阿難問佛：「今所聞香，自昔未有，是為何香？」
佛言：「是彼菩薩身毛孔之香也。」
舍利弗告賢者阿難：「我等一切諸毛孔，亦得是香。」
阿難言：「此所從出？」
曰：「是維摩詰從香積佛取飯，于舍食者，一切毛孔皆香若此。」
阿難問曰：「是香氣轉能久如？」
維摩詰答言：「至此飯消。」
曰：「此飯者幾時而消？」
答曰：「此飯住止至七日七夜，后乃消化。而隨所語，若弟子行者，服食此飯，不得道終不消。其食此飯而中止者，則不消也。新行大道而服食此飯，不得法忍則亦不消。若得法忍而食此飯，至一生補處，其飯乃消。譬如，阿難！阿昏陀藥其香遍一室，皆作蜜香氣，悉消眾毒，藥氣乃歇。此飯如是，未孚即消。至諸垢毒一切除盡，飯氣乃消。」
阿難曰：「彼以佛事作此飯耶？」
佛言：「如是，如是。阿難！或有佛土以光明作佛事；或有佛土以菩薩作佛事；有以如來色相、名號現作佛事；有以衣食、苑園、棚閣而
【現代漢語翻譯】 現代漢語譯本 舍利弗問：『你已經見到菩薩大士的所作所爲了嗎？』 答道：『是的，已經見到了。』 佛說：『通過什麼樣的現象而得知他們的轉變？』 答道：『他們的轉變不可思議，不是心意可以揣測，不是度量可以衡量的，我所見到的是不可思議的。』 阿難問佛：『現在聞到的香味，過去從未有過，這是什麼香味？』 佛說：『這是那些菩薩身毛孔散發出來的香味。』 舍利弗告訴賢者阿難：『我們所有人的毛孔，也都有這種香味。』 阿難問：『這香味從哪裡來的？』 答道：『是維摩詰（Vimalakirti）從香積佛（Buddha of Fragrance Accumulation）那裡取飯，在舍中食用的人，一切毛孔都像這樣散發香味。』 阿難問道：『這香氣能持續多久？』 維摩詰答道：『直到這飯消化。』 問：『這飯什麼時候消化？』 答道：『這飯能保持七天七夜，然後才消化。而且根據不同的人，如果是弟子修行者，服食此飯，如果未得道，飯就不會消化。那些吃了這飯而停止修行的人，飯也不會消化。新修行大道的人，服食此飯，如果未得法忍（acceptance of the truth），也不會消化。如果得到法忍而食此飯，直到一生補處（next Buddha in line），這飯才會消化。譬如，阿難（Ananda）！阿昏陀藥（Aghonta medicine）的香味遍佈整個房間，都變成蜜的香味，能消除所有的毒，藥氣才會停止。這飯也是這樣，沒有完全消化就不會停止。直到各種污垢毒素全部清除乾淨，飯的氣味才會消失。』 阿難說：『他們用佛事（Buddha's work）來製作這飯嗎？』 佛說：『是的，是的。阿難（Ananda）！有的佛土用光明來做佛事；有的佛土用菩薩來做佛事；有的用如來（Tathagata）的色相、名號來顯現做佛事；有的用衣食、苑園、棚閣來做佛事。
【English Translation】 English version Shariputra (Sariputta) said, 'Have you seen what the Bodhisattva Mahasattvas do?' He replied, 'Yes, I have seen it.' The Buddha said, 'By what signs do you know their transformation?' He replied, 'Their transformation cannot be conceived by thought, cannot be planned by intention, cannot be measured by degree. What I have witnessed is inconceivable.' Ananda (Ānanda) asked the Buddha, 'The fragrance I am now smelling is unprecedented. What is this fragrance?' The Buddha said, 'This is the fragrance from the pores of the bodies of those Bodhisattvas.' Shariputra (Sariputta) told the venerable Ananda (Ānanda), 'All the pores of our bodies also have this fragrance.' Ananda (Ānanda) asked, 'Where does this come from?' He replied, 'It is because Vimalakirti (Vimalakīrti) took rice from the Buddha of Fragrance Accumulation (Buddha of Fragrance Accumulation), and those who ate it in his house, all their pores emit such a fragrance.' Ananda (Ānanda) asked, 'How long will this fragrance last?' Vimalakirti (Vimalakīrti) replied, 'Until this rice is digested.' He asked, 'When will this rice be digested?' He replied, 'This rice will last for seven days and seven nights, and then it will be digested. Moreover, depending on the person, if it is a disciple practitioner who eats this rice, it will not be digested until they attain enlightenment. Those who eat this rice and stop practicing will not digest it. Those who newly practice the Great Way and eat this rice will not digest it if they do not attain acceptance of the truth (Dharma-ksanti). If they attain acceptance of the truth (Dharma-ksanti) and eat this rice, it will not be digested until they reach the stage of being the next Buddha in line (Eka-jati-pratibaddha). For example, Ananda (Ānanda)! The fragrance of Aghonta medicine (Aghonta medicine) pervades the entire room, turning into the fragrance of honey, eliminating all poisons, and then the medicinal fragrance ceases. This rice is the same; it will not cease until it is fully digested. Until all defilements and poisons are completely removed, the fragrance of the rice will disappear.' Ananda (Ānanda) said, 'Did they make this rice with Buddha's work (Buddha's work)?' The Buddha said, 'So it is, so it is. Ananda (Ānanda)! Some Buddha lands use light to do Buddha's work; some Buddha lands use Bodhisattvas to do Buddha's work; some use the Tathagata's (Tathāgata) form and name to manifest and do Buddha's work; some use clothing, food, gardens, and pavilions to do Buddha's work.'
作佛事；有以示現神足變化而作佛事；有以虛靜空無寂寞為作佛事，而使達士得入律行；有以影、向、夢、幻、水月、野馬，曉喻文說而作佛事；有以清凈，無身無得，無言無取，而為眾人作佛事。若此，阿難！不有是義及諸所有，亦不為人作佛事也。以此四魔八十四垢，百千種人為之疲勞，是故諸佛為作佛事。故此，阿難！名為佛法，隨所行入之法門。菩薩得入此門者，若得一切好大佛土，不以喜悅，得不好土，而亦不避，其近如來即益起敬。妙哉！一切佛法，以等度人，而佛土不同。譬如有佛土有地若干，道所覆蓋不若干也。如是，阿難！有諸如來為若干像，其無礙慧不若干也。正等，阿難！如來身色，威相性大，戒定慧解度知見事，力無所畏，及佛法慈悲護安，受行壽量，說法度人，是故，名為等正覺，名為如來，名為佛。此三句者，其義甚廣，使吾以劫之壽，未能周竟三千大千申暢其義，以知眾生之意。上智多聞，得念總持，為一切人說此三句之義，窮劫未能竟，此為等正覺，為如來，為佛者也。是故，阿難！佛道無量，如來智辯不可思議。」
阿難白佛：「愿今已后，無稱我為上智多聞。」
佛言：「阿難！汝起疲厭之意，于弟子中為最多聞，比諸菩薩未有見焉。菩薩志願所作彌多，一切海淵
【現代漢語翻譯】 現代漢語譯本：有的通過示現神通變化來做佛事；有的通過虛靜、空無、寂寞來做佛事，從而使通達之士能夠進入戒律的修行；有的通過影子、迴響、夢境、幻象、水中月、野馬（海市蜃樓），用曉喻和解說的形式來做佛事；有的通過清凈、無身無得、無言無取，來為眾人做佛事。如果不是這樣，阿難（Ananda）！如果沒有這些意義以及所有這些方法，也就不能為人做佛事了。正因為有這四魔（Four Maras）、八十四垢（Eighty-four defilements），百千種人因此而疲勞，所以諸佛才要做佛事。因此，阿難（Ananda）！這被稱為佛法，是隨所行入的法門。菩薩（Bodhisattva）如果能夠進入此門，即使得到一切美好的廣大佛土，也不會因此而喜悅；即使得到不好的佛土，也不會因此而回避，如果接近如來（Tathagata），就會更加生起敬意。妙啊！一切佛法，用平等心來度化眾生，而佛土卻不相同。譬如有的佛土有若干土地，而道所覆蓋的範圍卻不相同。像這樣，阿難（Ananda）！有諸如來（Tathagata）示現為若干形象，而他們的無礙智慧卻不相同。阿難（Ananda）！如來的身色、威相、性大、戒定慧解脫知見事、力、無所畏、以及佛法慈悲護安、受行壽量、說法度人，都是平等的，因此，被稱為等正覺（Sammasambuddha），被稱為如來（Tathagata），被稱為佛（Buddha）。這三句話，其意義非常廣泛，即使我用一個劫的時間，也不能完全闡述三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的意義，來了解眾生的心意。上智多聞、得念總持的人，為一切人解說這三句話的意義，窮盡一個劫的時間也不能說完，這就是等正覺（Sammasambuddha），就是如來（Tathagata），就是佛（Buddha）。所以，阿難（Ananda）！佛道無量，如來的智慧辯才不可思議。」 阿難（Ananda）對佛說：「希望從今以後，不要再稱我為上智多聞。」 佛說：「阿難（Ananda）！你生起了疲厭的心意，在弟子中你是最多聞的，比之於諸菩薩（Bodhisattva）還沒有人能見到你的。菩薩（Bodhisattva）的志願所作的事情非常多，就像一切海淵一樣。」
【English Translation】 English version: Some perform Buddha-work by manifesting miraculous powers; some perform Buddha-work through stillness, emptiness, and tranquility, enabling accomplished individuals to enter the discipline of precepts; some perform Buddha-work by using shadows, echoes, dreams, illusions, reflections of the moon in water, and mirages to enlighten through explanations and discourses; some perform Buddha-work through purity, non-self, non-attainment, non-speaking, and non-grasping, for the sake of all beings. If not so, Ananda! Without these meanings and all these methods, one cannot perform Buddha-work for others. It is precisely because of these Four Maras, eighty-four defilements, and the fatigue they cause to hundreds of thousands of people that the Buddhas perform Buddha-work. Therefore, Ananda! This is called the Dharma, the gateway through which one enters practice. If a Bodhisattva can enter this gateway, they will not rejoice even if they obtain all the beautiful and vast Buddha-lands; they will not avoid even if they obtain unfavorable lands, and they will arise even greater reverence when near the Tathagata. Wonderful! All the Buddha-Dharma uses equality to liberate people, yet the Buddha-lands are different. For example, some Buddha-lands have a certain amount of land, but the area covered by the Way is not the same. Likewise, Ananda! There are Tathagatas who manifest in various forms, but their unobstructed wisdom is not the same. Equally, Ananda! The Tathagata's physical appearance, majestic presence, great nature, precepts, concentration, wisdom, liberation, knowledge, vision, power, fearlessness, as well as the Buddha-Dharma's compassion, protection, peace, practice, lifespan, teaching, and liberation of people are all equal. Therefore, they are called Sammasambuddha (Perfectly Enlightened One), called Tathagata (Thus Come One), called Buddha (Enlightened One). These three phrases have very broad meanings, and even if I were to use an eon, I could not fully explain the meaning of the Trisahasra-Mahasahasra-lokadhatu (Great Thousandfold World System) to understand the minds of all beings. A person of superior wisdom, great learning, retentive memory, who explains the meaning of these three phrases to all people, could not finish even in an eon. This is what it means to be Sammasambuddha, to be Tathagata, to be Buddha. Therefore, Ananda! The Buddha-way is immeasurable, and the Tathagata's wisdom and eloquence are inconceivable." Ananda said to the Buddha, 'From now on, I wish that you would not call me the most learned and wise.' The Buddha said, 'Ananda! You have given rise to a sense of weariness. Among the disciples, you are the most learned. Compared to the Bodhisattvas, no one has seen you yet. The vows and actions of the Bodhisattvas are very numerous, like all the ocean depths.'
尚可測量，菩薩智慧諸持定念，種種所得不可稱度。阿難！汝且觀菩薩行。是維摩詰一時所現德善之本，彼諸弟子、緣一覺者，一切變化于百千劫不能現也。」
於是眾香世界菩薩來者，皆叉手言：「如來名等，吾甚思念，無有遺忘，於此佛土終不起想。又如世尊諸佛權道不可思議，以度人故，為隨所欲而現佛土之好。愿佛贈我以佛之法遺，遷於彼土當念如來。」
佛告諸菩薩言：「有盡不盡門，汝等當學。何謂為盡？謂其有數。何謂不盡？謂為無數。如菩薩者，不盡于數，不住無數。以何于數而不動者？謂之大慈不動，大悲不捨，性以和樂，意而不荒，見人而悅，奉事聖眾，惠施軀命，以受正法，種善無厭，分德不住，學法不懈，說教不忘，供事佛勸，所生不恐，具受不慢，不輕未學，不為塵埃，守真化生，欣樂受決。安身以力，安彼以悅。禪定為學行想，生死為善權想，來求為賢友想，悉知為具足想，所有為佈施想，惡戒為依受想，不忍為忍默想，懈怠為精進想，亂意為知念想，惡智為行智想，度無極為父母想，道品法為群從想。欲行眾善，而無厭足，以諸剎好，成己佛土。生死無數劫，意而有勇；聞佛無量德，志而不倦。勞者為作歸，貪者為福，導為眾重任，曉陰入種降魔兵，不以謀為法，淵慧有
【現代漢語翻譯】 現代漢語譯本：尚可測量的是菩薩的智慧以及他們所持有的堅定信念，但他們所獲得的各種成就卻是無法估量的。阿難（Ananda）！你應該好好觀察菩薩的修行。這些都是維摩詰（Vimalakirti）一時所展現的德行和善行的根本，他的那些弟子、那些證悟了緣覺（Pratyekabuddha）果位的人，即使經歷百千劫的變化，也無法展現出來。」
於是，從眾香世界（World of All Fragrances）來的菩薩們，都合掌說道：『如來（Tathagata）的名號等等，我們非常思念，沒有遺忘，並且在此佛土（Buddha-field）始終不起任何貪戀的想法。又如世尊（World-Honored One）諸佛的方便法門（Upaya），不可思議，爲了度化眾生，隨眾生的意願而示現佛土的美好。愿佛陀（Buddha）賜予我們佛法的遺贈，帶到我們的佛土，我們將永遠憶念如來。』
佛陀告訴諸位菩薩說：『有盡與不盡之門，你們應當學習。什麼叫做盡？就是指可以計數的。什麼叫做不盡？就是指不可計數的。如菩薩的修行，不侷限於可計數的事物，也不停留在不可計數的事物上。用什麼來使可計數的事物不為所動呢？那就是用大慈（Mahakaruna），不為所動；用大悲（Mahakaruna），永不捨棄；以本性（Svabhava）的平和喜樂為基礎，意念不至於荒蕪；見到他人就心生喜悅，奉事聖眾（Arya-samgha），捨棄身軀性命來弘揚正法（Dharma），種下善根永不厭倦，分享功德而不執著，學習佛法永不懈怠，宣說教義永不忘記，供養佛陀並勸勉他人，所生之處不感到恐懼，完全接受而不傲慢，不輕視尚未學習的人，不為世俗塵埃所染，守護真如（Tathata）而化生，欣喜快樂地接受授記（Vyakarana）。以力量來安身立命，以喜悅來安定他人。以禪定（Dhyana）為學習和行動的思考，以生死（Samsara）為善巧方便的思考，以來求者為賢善朋友的思考，以悉知一切為具足圓滿的思考，以所有之物為佈施的思考，以惡戒（Dusshila）為依靠和接受的思考，以不忍為忍辱和沉默的思考，以懈怠為精進的思考，以散亂的意念為知唸的思考，以惡劣的智慧為行使智慧的思考，以度脫無極（Aparimitaguna）為父母的思考，以道品法（Bodhipaksadharma）為同伴的思考。想要行持各種善行，而永不滿足，用各種佛土的美好，來成就自己的佛土。在無數的生死輪迴中，意念充滿勇氣；聽聞佛陀無量的功德，意志永不疲倦。為勞累的人提供歸宿，為貪婪的人帶來福報，引導眾生承擔重任，曉知陰暗之處，進入眾生的根性，降伏魔兵，不以陰謀詭計作為方法，擁有深邃的智慧。
【English Translation】 English version: What can be measured are the wisdom of Bodhisattvas and the steadfastness of their mindfulness, but the various attainments they achieve are immeasurable. Ananda! You should observe the practice of Bodhisattvas. These are the very roots of virtue and goodness manifested by Vimalakirti at one time, which his disciples and those who have attained the state of Pratyekabuddha (Solitary Buddha) could not manifest even through hundreds of thousands of kalpas (aeons).'
Then, the Bodhisattvas who came from the World of All Fragrances, all joined their palms and said: 'We deeply cherish the names of the Tathagata (Thus Come One), without forgetting them, and we never give rise to any thoughts of attachment to this Buddha-field. Moreover, the expedient means (Upaya) of the World-Honored One (Bhagavan) Buddhas are inconceivable, for the sake of liberating beings, manifesting the beauty of the Buddha-fields according to their desires. May the Buddha (Awakened One) bestow upon us the legacy of the Buddha-dharma (Buddha's teachings), which we will take to our Buddha-field, and we will always remember the Tathagata.'
The Buddha told the Bodhisattvas: 'There are gates of exhaustible and inexhaustible, which you should learn. What is meant by exhaustible? It refers to what can be counted. What is meant by inexhaustible? It refers to what cannot be counted. Like the practice of Bodhisattvas, it is not limited to countable things, nor does it dwell on uncountable things. What is used to keep countable things unmoved? It is great compassion (Mahakaruna) that is unmoved; great compassion (Mahakaruna) that never abandons; based on the peace and joy of one's nature (Svabhava), the mind is not desolate; seeing others brings joy, serving the holy assembly (Arya-samgha), sacrificing body and life to uphold the true Dharma (teachings), planting good roots without weariness, sharing merits without attachment, learning the Dharma without懈怠, expounding the teachings without forgetting, making offerings to the Buddha and encouraging others, not fearing where one is born, fully accepting without arrogance, not belittling those who have not yet learned, not being defiled by worldly dust, guarding Suchness (Tathata) and being reborn, joyfully accepting predictions (Vyakarana). Establishing oneself with strength, pacifying others with joy. Taking meditation (Dhyana) as the thought of learning and action, taking samsara (cycle of rebirth) as the thought of skillful means, taking those who come seeking as the thought of virtuous friends, taking knowing everything as the thought of complete fulfillment, taking all possessions as the thought of giving, taking bad precepts (Dusshila) as the thought of reliance and acceptance, taking impatience as the thought of forbearance and silence, taking laziness as the thought of diligence, taking a distracted mind as the thought of mindfulness, taking bad wisdom as the thought of practicing wisdom, taking deliverance from the limitless (Aparimitaguna) as the thought of parents, taking the factors of enlightenment (Bodhipaksadharma) as the thought of companions. Desiring to perform all kinds of good deeds, without ever being satisfied, using the beauty of all Buddha-lands to perfect one's own Buddha-land. In countless cycles of birth and death, the mind is filled with courage; hearing of the Buddha's immeasurable virtues, the will is never weary. Providing refuge for the weary, bringing blessings to the greedy, guiding beings to bear heavy responsibilities, understanding the darkness, entering the roots of beings, subduing the armies of Mara (demon), not using schemes as the method, possessing profound wisdom.
余，以少求而知足。諸世間已畢竟，于眾俗不漸漬，得世際感聖賢，現諸儀式，起神通行。博聞能諷，慧力持念，斷眾人疑，知本本根，無礙無住，為致辯才。順化天人，十善為凈，梵跡為立，行四無量。致佛音聲為法都講，導至善行得佛仙路，捐身口意，行欲殊勝，喜在眾經取菩薩眾以大乘化，德行不敗，善法不惑。如是，諸族姓子！以應此法者，不盡數也。
「何謂菩薩不住無數？謂求為空，不以空為證；求為無相、無數、無愿，不以無相、無數、無愿，隨至為證。觀于無常，不厭善本；觀世間苦，以誠信生；觀于非身，誨人不倦；觀寂然法，寂而不轉；觀退轉者，身意不隨；觀無處所，為住生死，以度斯漏；觀無所行，為行導人；觀于無我，以大悲乘而成濟之；觀無所生，不隨弟子、緣一覺律；觀于惶荒，不荒福德；觀夫虛無，不虛正智；觀于言語，不厭智慧；觀無有主，應自然智；觀無適莫，義合則行是為。諸族姓子！菩薩不住無數。
「又復不盡數者，為合會福，不住無數者，為合會慧；不盡數者，為行大慈，不住無數者，為有大悲；不盡數者，為道人民，不住無數者，為求佛法；不盡數者，為具佛身相，不住無數者，為具一切智；不盡數者，為行善權，不住無數者，為出智慧；不盡數者，為
【現代漢語翻譯】 現代漢語譯本：我，以年少之身追求知足常樂。對於世間的一切已經完全瞭解，不被世俗所沾染，得到世間的感悟，學習聖賢之道，展現各種儀軌，發起神通之力。廣博地學習，能夠背誦經典，以智慧的力量保持正念，斷除眾人的疑惑，瞭解根本的根源，沒有阻礙，沒有執著，從而獲得雄辯的才能。順應教化天人和世人，以十善為清凈之本，以梵天的足跡為立身之本，奉行四無量心（慈、悲、喜、舍）。以佛的聲音宣講佛法，引導人們走向善良的行為，獲得成佛的道路，捨棄身口意三業，修行殊勝的願望，喜好在各種經典中學習，以大乘佛法教化菩薩大眾，德行不敗壞，善法不迷惑。像這樣，各位族姓之子！能夠應和這種佛法的人，是數不勝數的。
『什麼叫做菩薩不住于無數呢？就是追求空性（Sunyata），但不以證得空性為最終目的；追求無相（Animitta）、無數（Asankhyeya）、無愿（Apranihita），但不以達到無相、無數、無愿的境界為最終目的。觀察世事無常（Anitya），但不厭倦行善的根本；觀察世間充滿痛苦（Dukkha），從而生起真實的信心；觀察身體並非真實自我（Anatta），誨人不倦；觀察寂靜的佛法（Shanti），保持寂靜而不退轉；觀察那些退轉的人，身心不隨之動搖；觀察一切事物沒有固定的處所，爲了救度眾生而安住于生死輪迴之中；觀察一切行為沒有固定的模式，爲了引導他人而行動；觀察沒有真實的自我（Anatta），以大悲心（Maha Karuna）乘坐大乘佛法而成就救度眾生的事業；觀察一切事物沒有生起之處，不隨聲聞弟子、緣覺的戒律；觀察世間的惶恐不安，不荒廢修習福德；觀察虛無的現象，不虛耗正確的智慧；觀察言語的表達，不厭倦追求智慧；觀察一切事物沒有主宰者，應和自然而生的智慧；觀察沒有偏頗，符合正義就去做。各位族姓之子！這就是菩薩不住于無數。』
『還有，數不勝數的人，是爲了積聚福德，不住于無數的人，是爲了積聚智慧；數不勝數的人，是爲了奉行大慈（Maha Metta），不住于無數的人，是爲了擁有大悲（Maha Karuna）；數不勝數的人，是爲了引導人民，不住于無數的人，是爲了追求佛法；數不勝數的人，是爲了具足佛的身相，不住于無數的人，是爲了具足一切智慧（Sarvajnana）；數不勝數的人，是爲了奉行善巧方便（Upaya），不住于無數的人，是爲了生出智慧；數不勝數的人，是爲了……』
【English Translation】 English version: I, in my youth, seek contentment. I have completely understood all worldly matters, and I am not tainted by worldly customs. I have attained worldly insights, learned from the sages, manifested various rituals, and initiated supernatural powers. I study extensively, am able to recite scriptures, maintain mindfulness with the power of wisdom, dispel the doubts of others, understand the root of the root, without hindrance or attachment, thereby gaining eloquent eloquence. I conform to the teachings of gods and humans, take the Ten Virtues as the basis of purity, take the footprints of Brahma as the basis of establishment, and practice the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). I preach the Dharma with the voice of the Buddha, guide people to good deeds, attain the path to Buddhahood, abandon the three karmas of body, speech, and mind, practice supreme aspirations, delight in learning from various scriptures, and transform the Bodhisattva masses with Mahayana Buddhism. My virtue is not corrupted, and my good Dharma is not confused. Like this, sons of noble families! Those who can respond to this Dharma are countless.
'What is meant by a Bodhisattva not dwelling in the countless? It means seeking emptiness (Sunyata), but not taking the attainment of emptiness as the ultimate goal; seeking signlessness (Animitta), the countless (Asankhyeya), and wishlessness (Apranihita), but not taking the attainment of signlessness, the countless, and wishlessness as the ultimate goal. Observing the impermanence (Anitya) of things, but not being weary of the root of good deeds; observing that the world is full of suffering (Dukkha), thereby generating true faith; observing that the body is not the true self (Anatta), tirelessly teaching others; observing the peaceful Dharma (Shanti), remaining peaceful without regressing; observing those who regress, not allowing body and mind to be swayed by them; observing that all things have no fixed place, dwelling in the cycle of birth and death to save sentient beings; observing that all actions have no fixed pattern, acting to guide others; observing that there is no true self (Anatta), riding the Mahayana with great compassion (Maha Karuna) to accomplish the cause of saving sentient beings; observing that all things have no place of origin, not following the precepts of Sravaka disciples and Pratyekabuddhas; observing the world's fear and anxiety, not neglecting the cultivation of merit; observing the phenomenon of emptiness, not wasting correct wisdom; observing the expression of speech, not being weary of pursuing wisdom; observing that all things have no ruler, responding to naturally arising wisdom; observing that there is no bias, doing what is in accordance with justice. Sons of noble families! This is the Bodhisattva not dwelling in the countless.'
'Furthermore, the countless are for accumulating merit, and those who do not dwell in the countless are for accumulating wisdom; the countless are for practicing great loving-kindness (Maha Metta), and those who do not dwell in the countless are for having great compassion (Maha Karuna); the countless are for guiding the people, and those who do not dwell in the countless are for seeking the Buddha Dharma; the countless are for possessing the physical characteristics of the Buddha, and those who do not dwell in the countless are for possessing all wisdom (Sarvajnana); the countless are for practicing skillful means (Upaya), and those who do not dwell in the countless are for generating wisdom; the countless are for...'
凈佛土，不住無數者，為佛立故；不盡數者，利誘進人，不住無數者，現人利故；不盡數者，計會善本，不住無數者，施善力故；不盡數者，為具所愿，不住無數者，為本願故；不盡數者，為具滿性，不住無數者，為性凈故；不盡數者，為五通不邪，不住無數者，知佛六通故；不盡數者，行度無極，不住無數者，無滿時故；不盡數者，求諸佛寶，不住無數者，不求無寶處故；不盡數者，習行眾藥，不住無數者，知彼眾病故；不盡數者，生死自然，不住無數者，泥洹自然故。」
於是，彼諸菩薩聞此喜悅，皆生善心。諸是三千大千世界一切好華，積至於膝，以供養佛。稽首佛足，右繞三匝，以次合聚。於是佛土忽然不現，須臾之間已還彼國，近香積佛。
維摩詰經見阿閦佛品第十二
於是，世尊問維摩詰：「汝族姓子！欲見如來，為以何等觀如來乎？」
維摩詰曰：「始不以生，終不以數，今則不住。空種是同，入無所積，眼耳鼻口身心已離三界。不疲懈三脫門，得三達智，為無所至，至一切法，得無礙立，積于誠信，如無所住，如慧無雜，不生因緣。不為相，不熟相，不暫相。不一相不非相，不無視不為視，不熟視不暫視，不此岸不度泛不中流，不以此不以彼不以異，不解慧不住識。無晦無
【現代漢語翻譯】 現代漢語譯本：凈化佛土，卻不執著于無數的功德，這是爲了成就佛陀的緣故；利益引誘眾生，卻不執著于無數的功德，這是爲了向人們展現利益的緣故；計算善行的根本，卻不執著于無數的功德，這是爲了施予善的力量的緣故；爲了滿足眾生的願望，卻不執著于無數的功德，這是爲了本願的緣故；爲了圓滿眾生的佛性，卻不執著于無數的功德，這是因為佛性本自清凈的緣故；爲了使五神通不偏離正道，卻不執著于無數的功德，這是爲了瞭解佛陀的六神通的緣故；修行度化眾生，沒有止境，卻不執著于無數的功德，這是因為度化沒有圓滿之時的緣故；尋求諸佛的珍寶，卻不執著于無數的功德，這是因為不在沒有珍寶的地方尋求的緣故；學習修行各種藥方，卻不執著于無數的功德，這是因爲了解眾生的各種疾病的緣故；生死是自然規律，卻不執著于無數的功德，這是因為涅槃也是自然規律的緣故。」
於是，那些菩薩們聽了這些話，都感到歡喜，生起了善良的心。他們用三千大千世界中所有美好的花朵，堆積到膝蓋那麼高，來供養佛陀。他們向佛陀的足稽首，右繞佛陀三圈，然後依次把花朵合聚起來。這時，佛土忽然消失不見，在很短的時間內，他們已經回到了自己的國土，靠近了香積佛（Xiangji Buddha）。
《維摩詰經·見阿閦佛品》第十二
這時，世尊（The World-Honored One）問維摩詰（Vimalakirti）：「你這位族姓之子！想要見到如來（Tathagata），你用什麼樣的方式來觀察如來呢？」
維摩詰（Vimalakirti）說：「開始不以生為始，終結不以數為終，現在也不執著于任何事物。空性的種子是相同的，進入無所積聚的狀態，眼、耳、鼻、口、身、心已經脫離了三界（Three Realms）。不疲倦懈怠地進入三解脫門（Three Doors of Liberation），獲得三達智（Threefold Wisdom），爲了無所到達，而到達一切法，獲得無礙的立足點，積累誠信，如同無所執著，如同智慧沒有雜染，不生起因緣。不爲了相而作為，不熟悉相，不暫時地執著于相。不執著于單一的相，也不執著于非相，不無視，也不爲了視而視，不熟悉地視，不暫時地視，不在此岸，不渡過泛流，不在中流，不以此，不以彼，不以異，不理解智慧，不執著于識。沒有晦暗，沒有...
【English Translation】 English version: Purifying the Buddha-land, yet not dwelling on countless merits, is for the sake of accomplishing the Buddha; benefiting and enticing beings, yet not dwelling on countless merits, is for the sake of showing people the benefits; calculating the root of good deeds, yet not dwelling on countless merits, is for the sake of bestowing the power of goodness; in order to fulfill the wishes of beings, yet not dwelling on countless merits, is for the sake of the original vow; in order to perfect the Buddha-nature of beings, yet not dwelling on countless merits, is because the Buddha-nature is inherently pure; in order to keep the five supernormal powers from deviating from the right path, yet not dwelling on countless merits, is for the sake of understanding the six supernormal powers of the Buddha; practicing to liberate beings without end, yet not dwelling on countless merits, is because there is no time when liberation is complete; seeking the treasures of all Buddhas, yet not dwelling on countless merits, is because not seeking in places where there are no treasures; learning and practicing various medicinal formulas, yet not dwelling on countless merits, is because understanding the various illnesses of beings; birth and death are natural laws, yet not dwelling on countless merits, is because Nirvana is also a natural law.'
Then, those Bodhisattvas, hearing these words, were all delighted and generated good minds. They used all the beautiful flowers in the three thousand great thousand worlds, piled up to their knees, to make offerings to the Buddha. They bowed their heads to the Buddha's feet, circumambulated the Buddha three times to the right, and then gathered the flowers together in order. At this time, the Buddha-land suddenly disappeared, and in a very short time, they had returned to their own country, near Xiangji Buddha (Xiangji Buddha).
Vimalakirti Sutra, Chapter 12: Seeing Akshobhya Buddha
Then, the World-Honored One (The World-Honored One) asked Vimalakirti (Vimalakirti): 'You, son of a good family! Wanting to see the Tathagata (Tathagata), what kind of way do you use to observe the Tathagata?'
Vimalakirti (Vimalakirti) said: 'Beginning not with birth, ending not with number, now not dwelling on anything. The seeds of emptiness are the same, entering a state of non-accumulation, the eyes, ears, nose, mouth, body, and mind have already left the Three Realms (Three Realms). Not wearily entering the Three Doors of Liberation (Three Doors of Liberation), obtaining the Threefold Wisdom (Threefold Wisdom), in order to arrive nowhere, arriving at all dharmas, obtaining an unobstructed foothold, accumulating faith, as if not dwelling, as if wisdom is without impurity, not generating causes and conditions. Not acting for the sake of form, not familiar with form, not temporarily attached to form. Not attached to a single form, nor attached to non-form, not ignoring, nor seeing for the sake of seeing, not familiarly seeing, not temporarily seeing, not on this shore, not crossing the flood, not in the middle of the stream, not with this, not with that, not with difference, not understanding wisdom, not dwelling on consciousness. Without darkness, without...'
明，無顯無名，無弱無強，無教無不教，無凈無不凈，無數無不數，無言無不言。不施不受，不戒不犯，不忍不諍，不進不怠，不禪不亂，不智不愚，不誠不欺，不出不入，不往不反，斷諸雜聲，非有土非無土，非有餘非盡𣩠，非模非想，非著舍著，平等正法。非量非稱，非過非逝非作，非見非聞，非意非識，度諸所生，正至諸慧，等諸人物，說一切法。無所生無所有無掛礙，一切受無不樂作，無刺無擊，無滅無敗無固，無畏無憂，無喜無聲，一切滅說無語。如是，世尊！如來身為若此，為如是觀。如是觀者，名為正觀，以他觀者，猶為邪觀。」
賢者舍利弗承佛聖旨，而問佛言：「是人何沒，來生此土？」
佛言：「汝自以是問維摩詰。」
舍利弗言：「族姓子！汝於何沒，而來生此？」
維摩詰言：「如卿，賢者！以法為證，沒當何生？」
曰：「安有斯法，沒而生者？」
維摩詰曰：「若無沒來，何有諸法？曷云如是：『汝於何沒而來生此？』幻士造化，為男為女，寧有沒來？」
舍利弗言：「化者，無沒生也。」
維摩詰曰：「如來不云一切法化自然？」
答曰：「如是。」
曰：「化自然相，非諸法耶？曷云如是：『汝於何沒，而來生此？
【現代漢語翻譯】 現代漢語譯本：明，沒有顯現也沒有名稱，沒有弱也沒有強，沒有教導也沒有不教導，沒有清凈也沒有不清凈，沒有數量也沒有沒有數量，沒有言語也沒有沒有言語。不施捨也不接受，不持戒也不違犯，不忍耐也不爭論，不精進也不懈怠，不禪定也不散亂，不智慧也不愚癡，不誠實也不欺騙，不出去也不進入，不前往也不返回，斷絕各種雜亂的聲音，不是有國土也不是沒有國土，不是有剩餘也不是窮盡，不是模仿也不是想像，不是執著也不是捨棄執著，平等正直的佛法。不能衡量也不能稱量，沒有過去也沒有逝去也沒有造作，沒有看見也沒有聽見，沒有意念也沒有識別，度脫各種所生之物，正確地達到各種智慧，平等地對待各種人物，宣說一切佛法。沒有產生也沒有所有，沒有牽掛也沒有障礙，一切感受沒有不快樂的，沒有刺痛也沒有打擊，沒有滅亡也沒有失敗也沒有固定，沒有畏懼也沒有憂愁，沒有喜悅也沒有聲音，一切寂滅宣說沒有言語。像這樣，世尊（Bhagavan）！如來（Tathagata）的身像如果這樣，就應該這樣觀察。像這樣觀察的人，稱為正觀，用其他方式觀察的人，仍然是邪觀。』
賢者舍利弗（Sariputra）領受佛的聖旨，而問佛說：『這個人從哪裡消失，來生到這個世界？』
佛說：『你自己用這個問題去問維摩詰（Vimalakirti）。』
舍利弗說：『族姓子（Kulaputra）！你從哪裡消失，而來生到這裡？』
維摩詰說：『像你一樣，賢者（Sariputra）！以佛法為證，消失了應當生到哪裡？』
舍利弗說：『哪裡有這樣的佛法，消失了還能再生的？』
維摩詰說：『如果沒有消失和來生，哪裡會有諸法（Dharma）？為什麼這樣問：『你從哪裡消失而來生到這裡？』幻術師所創造變化出來的，無論是男是女，難道有消失和來生嗎？』
舍利弗說：『變化出來的，沒有消失和來生。』
維摩詰說：『如來（Tathagata）不是說一切法（Dharma）都是變化自然而成的嗎？』
舍利弗回答說：『是的。』
維摩詰說：『變化自然之相，不是諸法（Dharma）嗎？為什麼這樣問：『你從哪裡消失，而來生到這裡？』
【English Translation】 English version: Clear, without manifestation or name, without weakness or strength, without teaching or non-teaching, without purity or impurity, without number or non-number, without speech or non-speech. Neither giving nor receiving, neither keeping precepts nor breaking them, neither enduring nor contending, neither advancing nor being idle, neither in meditation nor in distraction, neither wise nor foolish, neither sincere nor deceitful, neither going out nor entering, neither going nor returning, cutting off all mixed sounds, neither having a land nor not having a land, neither having remainder nor being exhausted, neither imitating nor imagining, neither clinging nor abandoning clinging, equal and upright Dharma (law). Not measurable nor weighable, neither past nor gone nor made, neither seen nor heard, neither intended nor recognized, delivering all that are born, rightly attaining all wisdoms, equally treating all beings, speaking of all Dharmas (teachings). Without birth, without possession, without attachment, without hindrance, all sensations are made without displeasure, without pricking, without striking, without destruction, without defeat, without firmness, without fear, without sorrow, without joy, without sound, all extinction is spoken without words. Thus, Bhagavan (World-Honored One)! The body of the Tathagata (Thus Come One) is like this; it should be observed in this way. One who observes in this way is called a right observer; one who observes in other ways is still a wrong observer.』
The worthy Sariputra (Shariputra), receiving the Buddha's holy instruction, asked the Buddha: 『From where did this person disappear to be born in this land?』
The Buddha said: 『Ask Vimalakirti (Pure Fame) yourself with this question.』
Sariputra said: 『Kulaputra (Son of a Good Family)! From where did you disappear to be born here?』
Vimalakirti said: 『Like you, worthy Sariputra! Taking the Dharma (law) as proof, where should one be born after disappearing?』
Sariputra said: 『Where is there such a Dharma (law) that one can be born after disappearing?』
Vimalakirti said: 『If there were no disappearing and coming, where would there be Dharmas (teachings)? Why do you ask like this: 『From where did you disappear to be born here?』 The transformations created by a magician, whether male or female, do they have disappearing and coming?』
Sariputra said: 『Transformations have no disappearing or coming.』
Vimalakirti said: 『Did the Tathagata (Thus Come One) not say that all Dharmas (teachings) are transformations that arise naturally?』
Sariputra replied: 『Yes, he did.』
Vimalakirti said: 『Is the aspect of transformation and natural arising not all Dharmas (teachings)? Why do you ask like this: 『From where did you disappear to be born here?』
』沒者，舍利弗！為行盡𣩠，生者，為行長善。菩薩沒者，不盡善本，生不長惡。」
佛告舍利弗：「是族姓子本從阿閦佛阿維羅提世界來。阿閦者漢言無怒。阿維羅提者妙樂也。」
舍利弗言：「希有！世尊！是族姓子乃從清凈佛土而來，樂此多怒之處。」
維摩詰言：「云何，賢者！夫日一切周，行冥中為樂冥耶？」
答曰：「不然！日不休者，其明堪任行眾冥故也。」
曰：「夫日奚故行閻浮利上？」
答曰：「欲以明照，為之除冥。」
曰：「如是，賢者！菩薩若生不凈佛土，則凈其人不俱為污，一切所近輒為除冥。」
是時，大眾渴仰，欲見妙樂世界阿閦如來，及其大人。佛知一切眾會所念，即請維摩詰言：「族姓子！現此眾中，妙樂世界阿閦如來及其菩薩、諸弟子眾，眾皆欲見。」
於是，維摩詰菩薩自念：「吾當止此師子座不起，為現妙樂世界鐵圍山川，溪谷江湖，河海州域，須彌眾山，明冥日月，星宿龍神，天宮梵宮，及眾菩薩、弟子具足，國邑墟聚，人民君王，阿閦如來及其道樹、所坐蓮華，其於十方施作佛事。及其三重寶階，從閻浮利至忉利宮，其階忉利諸天所，以下閻浮利禮佛拜謁供事聞法，閻浮利人亦緣其階上忉利宮，天人相見，
【現代漢語翻譯】 現代漢語譯本：』舍利弗（Śāriputra）！所謂『沒』，是指行為終止了善，所謂『生』，是指行為增長了善。菩薩的『沒』，是不終止善的根本，『生』是不增長惡。』
佛告訴舍利弗（Śāriputra）: 『這位善男子是從阿閦佛（Akshobhya Buddha）的阿維羅提（Abhirati）世界來的。阿閦（Akshobhya）用漢話說就是『無怒』的意思。阿維羅提（Abhirati）的意思是『妙樂』。』
舍利弗（Śāriputra）說：『稀有啊！世尊！這位善男子竟然是從清凈的佛土而來，卻喜歡這充滿憤怒的地方。』
維摩詰（Vimalakirti）說：『怎麼樣，賢者！太陽普照一切，難道是爲了在黑暗中行走而喜歡黑暗嗎？』
回答說：『不是的！太陽不停止照耀，是因為它的光明能夠照亮所有的黑暗。』
維摩詰（Vimalakirti）問：『太陽為什麼要在閻浮提（Jambudvipa）上執行呢？』
回答說：『想要用光明照耀，為這裡的人們消除黑暗。』
維摩詰（Vimalakirti）說：『正是這樣，賢者！菩薩如果生在不凈的佛土，就能凈化那裡的人，而不與他們一同被污染，一切所接近的地方都能消除黑暗。』
這時，大眾渴望仰慕，想要見到妙樂（Abhirati）世界的阿閦如來（Akshobhya Tathagata），以及那裡的諸位大菩薩。佛知道所有大眾的心中所想，就請維摩詰（Vimalakirti）說：『善男子！請在這大眾之中，顯現妙樂（Abhirati）世界的阿閦如來（Akshobhya Tathagata）以及他的菩薩、諸位弟子，大家都想見。』
於是，維摩詰菩薩（Vimalakirti Bodhisattva）心想：『我應當止住在這獅子座上不起身，為他們顯現妙樂（Abhirati）世界的鐵圍山川，溪谷江湖，河海州域，須彌眾山，光明與黑暗，日月星宿，龍神，天宮梵宮，以及眾多的菩薩、弟子具足，國邑墟聚，人民君王，阿閦如來（Akshobhya Tathagata）以及他的道樹、所坐的蓮花，他在十方所施行的佛事。以及那三重寶階，從閻浮提（Jambudvipa）通往忉利宮（Trayastrimsa），忉利（Trayastrimsa）諸天通過這階梯下到閻浮提（Jambudvipa）禮佛拜謁供養聽聞佛法，閻浮提（Jambudvipa）的人們也通過這階梯上到忉利宮（Trayastrimsa），天人互相見面。』
【English Translation】 English version: 'Śāriputra! 'Death' means the exhaustion of good deeds, while 'birth' means the growth of good deeds. The 'death' of a Bodhisattva means not exhausting the roots of goodness, and 'birth' means not increasing evil.'
The Buddha told Śāriputra: 'This son of a good family comes from the Abhirati world of Akshobhya Buddha. 'Akshobhya' in Chinese means 'no anger'. 'Abhirati' means 'wonderful joy'.'
Śāriputra said: 'It is rare, World Honored One! This son of a good family actually comes from a pure Buddha land, yet he enjoys this place full of anger.'
Vimalakirti said: 'How is it, virtuous one? Does the sun, which shines everywhere, enjoy darkness because it travels in the midst of darkness?'
He replied: 'No! The sun does not cease shining because its light is capable of dispelling all darkness.'
Vimalakirti said: 'Why does the sun travel above Jambudvipa?'
He replied: 'It wants to illuminate with its light and remove the darkness for them.'
Vimalakirti said: 'Just so, virtuous one! If a Bodhisattva is born in an impure Buddha land, he purifies the people there without being defiled along with them, and everything he approaches dispels darkness.'
At that time, the great assembly yearned to see Akshobhya Tathagata of the Abhirati world, and his great beings. Knowing what the entire assembly was thinking, the Buddha then asked Vimalakirti, saying: 'Son of a good family! Manifest in this assembly Akshobhya Tathagata of the Abhirati world, along with his Bodhisattvas and disciples. Everyone wants to see them.'
Thereupon, Vimalakirti Bodhisattva thought to himself: 'I shall remain seated on this lion throne without rising, and manifest for them the iron mountains, rivers, streams, valleys, lakes, rivers, seas, continents, Mount Sumeru, light and darkness, sun, moon, stars, dragons, gods, heavenly palaces, Brahma palaces, and the complete assembly of Bodhisattvas and disciples, cities, towns, villages, people, kings, Akshobhya Tathagata, his Bodhi tree, the lotus flower he sits upon, and the Buddha activities he performs in the ten directions. And the triple jeweled staircase, from Jambudvipa to Trayastrimsa Heaven, the gods of Trayastrimsa use the staircase to descend to Jambudvipa to pay homage to the Buddha, make offerings, listen to the Dharma, and the people of Jambudvipa also use the staircase to ascend to Trayastrimsa Heaven, where gods and humans meet each other.'
如是無數德好之樂，從妙樂世界上至第二十四阿迦膩吒天。又斷取來供養入此忍界，使一切眾兩得相見。」維摩詰念欲喜眾會，即如其像，正受三昧，而為神足，居諸眾前于師子座，以右掌接妙樂世界來入忍土。
彼得神通菩薩天人弟子，見接舉來，皆起稱曰：「唯然，世尊！哀取我！惟，世尊！安立我！」阿閦佛以方便受眾人而解之曰：「非我所為，是維摩詰所接也。」其餘天人不知為誰取我如往，而妙樂世界入此忍土，不增不減，又此土不迫隘，而彼土亦不損也。
於是，世尊釋迦文告諸眾曰：「汝等觀是妙樂世界阿閦如來，其土嚴好，菩薩行凈，弟子清白。」皆曰：「唯然，已見。愿受如是凈好佛土。」諸菩薩皆欲追學阿閦如來菩薩所行。其於是見彼阿閦如來佛土者，十四垓人起無上正真道意，皆愿生妙樂世界。佛即記說：「是輩皆當生妙樂土。又當來化我此忍世界，一切化已，當復還彼。」
佛問舍利弗：「汝已見妙樂世界阿閦如來？」
「如是，世尊！見彼土人，一切凈好，皆得神足如維摩詰。我等，世尊！快得善利，得與是輩從之正士相見與事。在在人人，聞是法者，快得善利。誰聞是語而不好信？如有手執玩習諷讀，是為得佛行念；如有諷起是經法者，為受正法為舍眾道，為
【現代漢語翻譯】 現代漢語譯本：像這樣無數美好快樂的景象，從妙樂世界（Abhirati，阿閦佛的佛土）一直到第二十四阿迦膩吒天（Akanistha，色界頂層天）。又擷取一部分拿來供養到這個忍界（Saha world，我們所居住的娑婆世界），使一切大眾都能夠互相看見。」維摩詰（Vimalakirti）心想讓大眾歡喜，就顯現出阿閦佛的形象，進入三昧正定，運用神通，走到大眾面前的獅子座上，用右掌接引妙樂世界來到忍土。 那些獲得神通的菩薩、天人弟子，看見（維摩詰）接引（妙樂世界）過來，都起身稱讚說：『是的，世尊！請慈悲地接納我！是的，世尊！請安頓我！』阿閦佛（Akshobhya）用方便法門接受了眾人，並解釋說：『這不是我做的，是維摩詰接引來的。』其餘的天人不知道是誰把他們像以前一樣接引過來，而妙樂世界進入這個忍土，既沒有增加也沒有減少，而且這個忍土也沒有變得擁擠狹窄，那個妙樂世界也沒有因此而減損。 於是，世尊釋迦文（Sakyamuni）告訴大眾說：『你們看這個妙樂世界的阿閦如來（Akshobhya Tathagata），他的國土莊嚴美好，菩薩的修行清凈，弟子們純潔清白。』大家都說：『是的，我們已經看見了。愿我們也能得到這樣清凈美好的佛土。』菩薩們都想追隨學習阿閦如來菩薩的修行。那些看見阿閦如來佛土的人中，有十四垓（gai，古代數量單位）人發起了無上正等正覺的道心，都希望往生到妙樂世界。佛陀就預言說：『這些人將來都會往生到妙樂國土。而且將來還會來到我這個忍界教化眾生，一切教化完畢后，還會回到妙樂世界。』 佛陀問舍利弗（Sariputra）：『你已經看見妙樂世界的阿閦如來了嗎？』 『是的，世尊！我看見那個國土的人民，一切都清凈美好，都得到了像維摩詰一樣的神通。我們，世尊！真是獲得了極大的利益，能夠和這些正直的人相見並一起做事。無論在哪裡，聽到這個法的人，真是獲得了極大的利益。誰聽到這些話而不歡喜信受呢？如果有人能夠親手執持、玩味、學習、諷誦這部經，這就是得到了佛的修行和念力；如果有人能夠諷誦這部經，就是接受了正法，就是捨棄了各種歧途，就是』
【English Translation】 English version: Such countless joys of virtue and happiness, from the Abhirati (妙樂世界, Akshobhya's Buddha-field) world up to the twenty-fourth Akanistha (阿迦膩吒天, the highest heaven in the Realm of Form). Furthermore, a portion is taken and offered to this Saha world (忍界, the world we inhabit), so that all the assembly may see each other.' Vimalakirti (維摩詰) thought to gladden the assembly, and immediately manifested the form of Akshobhya Buddha, entered into samadhi, and by means of his spiritual powers, took his place before the assembly on the lion throne, using his right palm to receive the Abhirati world and bring it into the Saha land. Those disciples of Bodhisattvas, devas, and humans who had attained spiritual powers, seeing it being received and lifted up, all rose and exclaimed: 'Yes, World-Honored One! Mercifully receive me! Yes, World-Honored One! Establish me!' Akshobhya Buddha (阿閦佛) used expedient means to receive the multitude and explained to them, saying: 'This is not my doing, but is the receiving of Vimalakirti.' The other devas and humans did not know who was taking them as before, and the Abhirati world entered this Saha land, neither increasing nor decreasing, and this land was not crowded or narrow, nor was that land diminished. Then, the World-Honored One Sakyamuni (釋迦文) said to the assembly: 'Behold this Akshobhya Tathagata (阿閦如來) of the Abhirati world, his land is adorned and beautiful, the Bodhisattvas' conduct is pure, and the disciples are pure and white.' They all said: 'Yes, we have seen it. We wish to receive such a pure and beautiful Buddha-land.' All the Bodhisattvas wished to follow and learn the conduct of Akshobhya Tathagata Bodhisattva. Among those who saw the Buddha-land of Akshobhya Tathagata, fourteen gai (垓, ancient unit of measurement) people aroused the thought of Anuttara-samyak-sambodhi (無上正真道意, unsurpassed perfect enlightenment), all wishing to be born in the Abhirati world. The Buddha then prophesied: 'These beings will all be born in the Abhirati land. And in the future, they will come to this Saha world of mine to transform beings, and after all transformations are complete, they will return to that land.' The Buddha asked Sariputra (舍利弗): 'Have you seen Akshobhya Tathagata of the Abhirati world?' 'Yes, World-Honored One! I have seen the people of that land, all pure and beautiful, all having attained spiritual powers like Vimalakirti. We, World-Honored One! Have truly gained great benefit, to be able to meet and work with these upright people. Wherever anyone hears this Dharma, they have truly gained great benefit. Who would hear these words and not rejoice and believe? If someone can hold, cherish, study, and recite this sutra, they have attained the conduct and mindfulness of the Buddha; if someone can recite this sutra, they have received the true Dharma, they have abandoned all wrong paths, they have'
如來到其舍；若究暢書，隨是法說而敬事者，是為得佛福施得大法智。其以是經四句頌教，為同學說，是為已得記莂，為得法樂已甚解矣。」
維摩詰經法供養品第十三
於是，天帝釋白佛言：「多福哉！世尊！得近如來、文殊師利者，雖百千聞，未有若此純法化者也。以宿曾聞是法不疑故，使其人得此法乘，能受持誦，況我面值應心與合。諸愛此者，吾無所違，若一切見軌跡不離諸佛者，于諸彼轉其已得勝，為降眾魔而來體道，道意佛念其人必得。持是法者，吾與官屬，當助安之。在所墟聚國邑，有以是法教勸說者，吾與官屬共詣其所。其未樂之天人，吾當起其樂，必以喜樂而營護法。」
佛言：「善哉，善哉！天帝！吾代汝喜。是諸去、來、現在佛得道者，皆說是法。若是，天帝！欲得供養去、來、現在諸佛世尊，當受是法，持誦自清，宣示同學。正使，天帝！三千世界如來滿中，譬如甘蔗、竹蘆、稻麻、叢林，甚多無數皆為如來，有賢者子、賢者女，於一劫若百劫，敬之、事之、奉之、養之，一切施安進諸所樂。至諸佛般泥曰，一一等意，穿地藏骨，立七寶塔，周於四方，彌滿佛界，高至梵天，施設蓋幡，為諸佛別造塔，皆於一劫若百劫，供養眾華、眾香、眾蓋、幢幡、伎樂。云何？天帝！
【現代漢語翻譯】 現代漢語譯本：如果如來（Tathagata，佛的稱號）來到他的住所；如果有人精通典籍，並依照佛法進行宣講和恭敬侍奉，那麼這個人就能夠獲得佛的福報和廣大的智慧。如果有人用這部經中的四句偈來教導他人，那麼這個人就已經得到了授記（Vyakarana，對未來成佛的預言），並且已經獲得了極大的法樂，非常理解佛法了。
《維摩詰經·法供養品》第十三
這時，天帝釋（Śakra devānām indra，眾神之王）對佛說：『太有福報了！世尊！能夠親近如來和文殊師利（Mañjuśrī，智慧的菩薩）的人，即使聽聞佛法成百上千次，也沒有像這樣純粹以佛法教化更好的了。因為他們過去曾經聽聞過這部佛法，並且對此深信不疑，所以才能夠使他們得到這部佛法之乘，能夠接受、奉持和背誦。更何況我能夠親身面對佛陀，我的心意與佛法完全契合。對於那些喜愛這部佛法的人，我不會有任何違逆。如果所有人都能夠遵循佛的足跡，不離開諸佛的教導，那麼他們在所有方面都將超越其他人，爲了降伏眾魔而來體驗佛道，他們的道心和對佛的憶念必定能夠讓他們證得佛果。』
『如果有人受持這部佛法，我和我的眷屬將會幫助他們，使他們得到安寧。無論在哪個村落、城鎮或國家，如果有人用這部佛法進行教導和勸說，我和我的眷屬都會一同前往那個地方。對於那些尚未對佛法產生興趣的天人和凡人，我將會啓發他們的興趣，一定會以歡喜之心來護持佛法。』
佛說：『很好，很好！天帝！我替你感到高興。所有過去、未來和現在的佛陀在證悟佛道時，都宣說了這部佛法。如果是這樣，天帝！如果想要供養過去、未來和現在的諸佛世尊，就應當接受這部佛法，奉持、背誦，使自己清凈，並向同學宣講。』
『即使，天帝！三千大千世界都充滿如來，就像甘蔗、竹子、蘆葦、稻子、麻等植物一樣，非常多，數不勝數，全部都是如來。如果有一位善男子或善女子，用一個劫或一百個劫的時間，恭敬、侍奉、供養、贍養這些如來，給予他們一切安樂，滿足他們所有的需求。直到諸佛涅槃，他們仍然以同樣的心意，穿鑿地穴，收集佛的舍利，建造七寶塔，環繞四方，遍滿整個佛界，高聳至梵天，設定寶蓋和幡幢，為諸佛分別建造佛塔，都用一個劫或一百個劫的時間，供養各種鮮花、香、寶蓋、幢幡、伎樂。怎麼樣？天帝！』
【English Translation】 English version: If the Tathagata (title of the Buddha) comes to his dwelling; if someone is well-versed in scriptures and respectfully serves by explaining and honoring the Dharma, then that person will obtain the blessings of the Buddha and great wisdom. If someone uses a four-line verse from this sutra to teach others, then that person has already received a prediction (Vyakarana, a prophecy of future Buddhahood) and has obtained great Dharma joy, deeply understanding the Dharma.
Vimalakirti Sutra, Chapter Thirteen: Dharma Offering
Then, Śakra devānām indra (King of the Gods) said to the Buddha: 'How blessed! World Honored One! Those who are able to be near the Tathagata and Mañjuśrī (Bodhisattva of Wisdom), even if they hear the Dharma hundreds and thousands of times, it is not as good as being purely transformed by the Dharma. Because they have heard this Dharma in the past and have no doubts about it, it enables them to obtain this Dharma vehicle, to receive, uphold, and recite it. Moreover, I am able to face the Buddha directly, and my mind is completely in accord with the Dharma. For those who love this Dharma, I will not oppose them in any way. If everyone can follow the footsteps of the Buddha and not depart from the teachings of the Buddhas, then they will surpass others in all aspects, coming to experience the Buddha's path in order to subdue all demons, their aspiration for enlightenment and their mindfulness of the Buddha will surely enable them to attain Buddhahood.'
'If someone upholds this Dharma, I and my retinue will help them and bring them peace. Wherever there is a village, town, or country where someone teaches and encourages others with this Dharma, I and my retinue will go to that place together. For those gods and humans who have not yet developed an interest in the Dharma, I will inspire their interest and will surely protect the Dharma with joy.'
The Buddha said: 'Excellent, excellent! Śakra! I rejoice on your behalf. All Buddhas of the past, future, and present, when they attain enlightenment, have proclaimed this Dharma. If so, Śakra! If you wish to make offerings to the Buddhas, World Honored Ones, of the past, future, and present, you should receive this Dharma, uphold and recite it, purify yourself, and proclaim it to your fellow practitioners.'
'Even if, Śakra! The three thousand great thousand worlds are filled with Tathagatas, like sugarcane, bamboo, reeds, rice, hemp, and forests, very many, countless, all of them being Tathagatas. If there is a virtuous son or virtuous daughter who, for one kalpa or one hundred kalpas, reveres, serves, honors, and supports these Tathagatas, giving them all peace and fulfilling all their desires. Until the Buddhas enter Parinirvana, they still with the same intention, dig into the earth, collect the relics of the Buddha, build seven-jeweled stupas, surrounding all directions, filling the entire Buddha-realm, towering up to the Brahma heaven, setting up canopies and banners, building separate stupas for each Buddha, all for one kalpa or one hundred kalpas, offering various flowers, incense, canopies, banners, and music. What do you think, Śakra?'
此人殖福能增多不？」
曰：「多矣。世尊！彼之福祐，不可稱說億百千劫。」
佛告天帝：「當以知是賢者子、賢者女，受此不思議門所說法要，奉持說者，福多於彼。所以者何？法生佛道，法出諸佛，其能供養此正法者，非思欲施輩，當以知此。」
佛告天帝：「有昔過去無央數劫不可稱計，時世有佛，名俾沙阇羅耶(漢言藥王)如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，其世界名太清，劫曰凈除。彼時，天帝！藥王如來壽三十劫，其弟子眾凡三十六億垓，菩薩十二億。是時，有轉輪聖王名曰寶蓋，王有七寶，主四天下，五劫奉事藥王如來，率其官屬施諸所安。至五劫中，聖王寶蓋召其千子而告之曰：『汝等已見如來，當共奉事，施以所安。』於是，千子聞父王命，皆以安和，復至五劫供養藥王如來，並其官屬一切施安。第一太子名曰善宿，獨坐自念：『寧有供養殊過此者？』空中有天承佛聖旨，應曰：『正士！法之供養，勝諸供養。』即問：『何謂法之供養？』天曰：『何不行問藥王如來？佛當爲汝解說法之供養。』於是，太子善宿即起，行詣藥王如來，稽首佛足，而問：『法之供養，為法見者，是何謂也？』藥王佛言：『法供養者，如佛所說
【現代漢語翻譯】 現代漢語譯本： 『這個人培植福德，能夠增多嗎？』 回答說：『非常多。世尊！這個人所獲得的福佑，多到無法用億百千劫的時間來稱說。』 佛告訴帝釋天：『應當知道，無論是賢良的男子還是賢良的女子，如果接受這不可思議法門所說的法要，並且恭敬奉行、為他人宣說，那麼他們所獲得的福德，比前面那個人還要多。這是什麼原因呢？因為佛道是從正法中產生的，一切諸佛都是從正法中出現的。能夠供養這正法的人，不是那些只想著佈施的人所能比的，應當明白這個道理。』 佛告訴帝釋天：『在過去無央數劫，多到無法計算的時間之前，那時有一尊佛出世，名為俾沙阇羅耶（藥王），是如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號為佛、世尊。他所居住的世界名為太清，所處的劫名為凈除。那時，帝釋天！藥王如來的壽命有三十劫，他的弟子共有三十六億垓，菩薩有十二億。當時，有一位轉輪聖王，名叫寶蓋，擁有七寶，統治四大天下，用五劫的時間來奉事藥王如來，率領他的官屬，佈施各種安樂之物。在這五劫之中，聖王寶蓋召集他的千子，告訴他們說：『你們已經見到了如來，應當共同奉事他，佈施各種安樂之物。』於是，這千位王子聽從父王的命令，都以安和之心，再次用五個劫的時間來供養藥王如來，連同他們的官屬，一起佈施一切安樂之物。第一位太子名叫善宿，獨自靜坐思念：『難道還有比這更殊勝的供養嗎？』這時，空中有一位天人，承佛的聖旨，回答說：『善男子！法供養勝過一切供養。』太子就問：『什麼是法供養呢？』天人說：『為什麼不去請問藥王如來呢？佛會為你解釋什麼是法供養。』於是，太子善宿立刻起身，前往藥王如來處，頂禮佛足，然後問道：『所謂的法供養，以及爲了求法而見佛，這究竟是什麼意思呢？』藥王佛說：『法供養，就像我所說的……』
【English Translation】 English version: 『Can this person's cultivation of blessings increase?』 He replied, 『Very much. World Honored One! His blessings are so great that they cannot be described in hundreds of thousands of millions of kalpas.』 The Buddha told Indra, 『You should know that whether it is a virtuous son or a virtuous daughter, if they receive the Dharma teachings spoken in this inconceivable gate, and respectfully uphold and proclaim them to others, their blessings will be greater than that person's. Why is that? Because the Buddha path arises from the Dharma, and all Buddhas emerge from the Dharma. Those who can make offerings to this true Dharma are not like those who only think of giving material gifts; you should understand this.』 The Buddha told Indra, 『In the past, countless kalpas ago, there was a Buddha named Bhaisajyaraja (Medicine King), a Tathagata, Arhat, Samyak-sambuddha, perfect in knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Men, Teacher of Gods and Humans, called Buddha, World Honored One. His world was named Great Purity, and the kalpa was named Pure Elimination. At that time, Indra! Medicine King Tathagata's lifespan was thirty kalpas, and his disciples numbered thirty-six billion kotis, with twelve billion Bodhisattvas. At that time, there was a Chakravartin King named Treasure Canopy, who possessed the seven treasures and ruled the four continents. For five kalpas, he served Medicine King Tathagata, leading his officials to offer all kinds of comforts. During these five kalpas, King Treasure Canopy summoned his thousand sons and told them, 『You have seen the Tathagata, you should all serve him together and offer comforts.』 Thereupon, the thousand princes, hearing their father's command, all with peaceful minds, again for five kalpas, made offerings to Medicine King Tathagata, along with their officials, offering all comforts. The first prince, named Good Abode, sat alone and thought, 『Could there be any offering more excellent than this?』 In the sky, a deva, receiving the Buddha's holy decree, replied, 『Good man! Dharma offerings are superior to all offerings.』 The prince then asked, 『What is Dharma offering?』 The deva said, 『Why not ask Medicine King Tathagata? The Buddha will explain to you what Dharma offering is.』 Thereupon, Prince Good Abode immediately arose, went to Medicine King Tathagata, prostrated at the Buddha's feet, and asked, 『What is meant by Dharma offering, and seeing the Buddha for the sake of the Dharma?』 Medicine King Buddha said, 『Dharma offering is as I have said...』
，眾經奧藏，深邃之言，諸世所歸，非為難受，難見之輩，以無憍慢，微妙無像，其義夷易。菩薩篋藏修至諸持，經印所封，非無道理，其輪清凈，入六度無極，可善取學道品，法凈入正之事。為下大悲建於大慈，離諸大見睹大緣起，非人非命，非女非男，如空無相無愿無為，道地之行，法輪之際，天人百千所共嘆譽，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。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。以舍我作而依于義，不以嚴好；以隨聖典而依于慧，不為文飾；處處入義而依于經，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，滅于不明，滅於行，滅于識、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。』
「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，于如來滅后，奉受正法，作法供養，擁護是道。惟愿如來加哀豎立，令我得降魔怨，取佛正法。』彼佛知其內性，即說曰：『末後汝當守護法城。』於時，善宿從見世尊，以家之信，舍家受道，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。遂於世尊般泥曰后，以智慧力至滿十劫，藥王如來所轉法施隨而分佈。於時，善宿比丘化十億人使立大道，十四垓人解弟子乘，余無量人得生天上。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。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、為愿化、為無上無比之化。是故，天帝！當以知此法之供養，供養于佛。」
維摩詰經囑累彌勒品第十四
彼時，佛語彌勒菩薩言：「彌勒！是名為無數億劫習佛道品，汝隨分佈，受是像經，佛所建立，如來滅后，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
【現代漢語翻譯】 現代漢語譯本：『任憑我，在如來涅槃之後，奉行接受正法，做法供養，擁護這條道路。只希望如來能夠慈悲加持，讓我能夠降伏魔怨，取得佛的正法。』那位佛知道他的內在品性，就說：『將來你應當守護法城。』當時，善宿因為敬仰世尊，捨棄家庭而出家修道，勤奮地修習德行根本。精進不久，就確立了善法，生起了五種神通，得以進入各種道法的境界，擁有源源不斷的辯才。於是在世尊般涅槃之後，以智慧的力量經歷了整整十劫，將藥王如來所轉的法施隨之分佈。當時，善宿比丘教化了十億人，使他們立於大道，十四垓人理解了弟子乘，其餘無量的人得以升到天上。像這樣，天帝！在過去的時候，那位王寶蓋，如今成佛，名號為寶成如來，他的太子善宿，就是我。其餘的那些王子，在這個賢劫中，都將成佛，成為如來、至真、等正覺，這就是賢劫中千佛興起的原因。從鳩留孫佛開始成為第一尊佛，到樓至如來成為最後一位佛。像這樣，天帝！應當知道這個要點，過去我自身對於諸位如來行法供養，得以成為最上等的教化，成為長遠的教化、成為願望的教化、成為無上無比的教化。所以，天帝！應當知道這種法的供養，用來供養佛。』
《維摩詰經·囑累品第十四》
那時，佛告訴彌勒菩薩說：『彌勒！這被稱為無數億劫修習佛道之品，你隨之分佈，接受這部像法經典，這是佛所建立的，如來滅度之後，廣泛地弘揚這條道路。為什麼呢？後世能夠得到這部經典的人，無論是良家子弟還是良家婦女、天龍神、乾闥婆（Gandharva，天神），都將種下德行的根本，那些先前已經修習無上正真道行，而還沒有聽聞接受這部佛法的人，聽聞了這部經典，必定非常喜愛，應當頂戴奉受這部佛的重要教義。還有，你彌勒！應當利益這些良家子弟，在這些時候應當……』
【English Translation】 English version: 'Let me, after the Tathagata's (如來，one of the titles of a Buddha) Parinirvana (滅后，complete nirvana), uphold and receive the True Dharma (正法，the teachings of Buddhism), make offerings of the Dharma, and protect this path. I only hope that the Tathagata will have mercy and establish me, so that I can subdue the demonic hindrances and obtain the Buddha's True Dharma.' That Buddha, knowing his inner nature, then said: 'In the future, you shall guard the city of Dharma.' At that time, Shanshu (善宿，Good Lodging) revered the World-Honored One (世尊，another title of a Buddha), renounced his family to become a monk, and diligently cultivated the roots of virtue. Not long after his diligent practice, he established good Dharma, arose with the five supernormal powers, and was able to enter the realm of various Dharmas, possessing uninterrupted eloquence. Thus, after the World-Honored One entered Parinirvana, he used the power of wisdom to pass through ten kalpas (劫，an immense period of time), distributing the Dharma teachings transformed by Bhaisajyaraja Tathagata (藥王如來，Medicine King Tathagata). At that time, Bhikshu (比丘，Buddhist monk) Shanshu converted ten billion people, causing them to stand on the Great Path, fourteen hekta-koti (垓，a large number) people understood the Disciple Vehicle, and countless others were able to ascend to the heavens. Like this, Indra (天帝，ruler of the gods)! In the past, that King Baogai (王寶蓋，King Jeweled Canopy) has now become a Buddha named Baocheng Tathagata (寶成如來，Jewel Accomplishment Tathagata), and his prince Shanshu is me. The rest of those princes, in this Bhadrakalpa (賢劫，Auspicious Aeon), will all become Buddhas, becoming Tathagatas, Sugatas (至真，Well-Gone), Samyak-sambuddhas (等正覺，Perfectly Enlightened Ones), which is why a thousand Buddhas will arise in this Bhadrakalpa. From Krakucchanda (鳩留孫，one of the past Buddhas) as the first Buddha, to Rochi Tathagata (樓至如來，one of the past Buddhas) as the last. Like this, Indra! You should know this key point, in the past I myself made Dharma offerings to all the Tathagatas, and was able to become the highest transformation, the long-lasting transformation, the wishful transformation, the unsurpassed and incomparable transformation. Therefore, Indra! You should know this Dharma offering, and use it to make offerings to the Buddha.'
Vimalakirti Sutra, Chapter 14: Entrustment to Maitreya
At that time, the Buddha told Bodhisattva (菩薩，enlightenment being) Maitreya (彌勒，the future Buddha): 'Maitreya! This is called the chapter on cultivating the Buddha path for countless billions of kalpas. You should distribute it accordingly, receive this Dharma-image Sutra, which was established by the Buddha. After the Tathagata's Parinirvana, widely propagate this path. Why? Those in later generations who obtain this Sutra, whether they are sons or daughters of good families, Devas (天，gods), Nagas (龍，dragons), Gandharvas, will plant the roots of virtue. Those who have previously cultivated the unsurpassed and truly enlightened path, but have not yet heard and received this Dharma, upon hearing this Sutra, will surely love it very much, and should reverently uphold this essential teaching of the Buddha. Also, you Maitreya! Should benefit these sons and daughters of good families, and at these times should...'
為布現是經文。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。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，于中作毀行，是為四，阿夷恬為空耗不得至深法忍。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。」
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。」
佛言：「善哉，善哉！彌勒！如來代喜，善說是言。」
於是，一切菩薩等，俱共同出聲言：「如來滅后，我等在所佛土，當來於此分佈佛道，示諸同學以其所樂。」
【現代漢語翻譯】 現代漢語譯本： 爲了宣揚這部經文，菩薩有兩種印記，是哪兩種呢？一種是喜愛用各種華麗辭藻來莊嚴修飾的印記，另一種是深入理解深奧佛法並巧妙運用的印記。如果有人喜歡用各種華麗辭藻來修飾，應當知道這是屬於阿夷恬（不精進）菩薩之流。如果有人得到這部深奧的經書，受持並廣為傳播，不經常感到畏懼，聽聞后能夠傳講，應當知道這位菩薩是長期修行梵行的人。還有四件事，阿夷恬會因此而白白耗費時間。是哪四件呢？對於從未聽過的經文，聽聞後感到驚疑，不加以贊助，反而專門增加擾亂：『我從未聽過，這從哪裡來的？』如果善男子！非常理解深奧的佛法，喜歡講述微妙的道理，卻不向他學習，即使靠近也不恭敬，反而專門加以譭謗，這就是四件事，阿夷恬因此而白白耗費時間，無法達到對深奧佛法的忍耐。還有，彌勒（慈氏）！有兩種行為，菩薩即使理解深奧的佛法，仍然會白白耗費時間。是哪兩種呢？習慣於在邊遠地區，不能持之以恒地修行，輕視他人的佈施和智慧，不接受也不誦讀，也不去追求。對於那些非常理解並學習深奧佛法的人，就加以輕慢、貪婪、嫉妒，不能接納他人，也不以佛法佈施，這就是兩種行為。即使理解深奧的佛法，仍然會白白耗費時間，不能迅速接近，無法生起對佛法的忍耐。」
於是，彌勒菩薩（慈氏菩薩）對佛說：「前所未有，確實如此！世尊！對於如來的善妙言教，我應當遠離如此的惡行，以守護如來無數億劫所修行的道品。如果賢善的男子對這類經文心生歡喜，應當讓他隨意取得，如果想受持這類經文，傳授給同學，廣為宣說，使其明白。那時，世尊！得到這類經文，歡喜相傳的人，應當知道這些菩薩是彌勒（慈氏）所建立的。」
佛說：「好啊，好啊！彌勒（慈氏）！如來為此感到高興，善於宣說這些話。」
於是，一切菩薩等，都共同發出聲音說：「如來滅度后，我等在各自的佛土，應當來到這裡分佈佛道，向同學們展示他們所喜愛的。」
【English Translation】 English version: To proclaim this sutra, a Bodhisattva has two seals. What are the two? One is the seal of delighting in ornate phrases and embellishments, and the other is the seal of entering into profound Dharma and wondrous transformations. If one delights in ornate phrases and embellishments, know that they belong to the class of Ajitatas (non-diligent) Bodhisattvas. If one obtains this profound sutra, receives it, widely practices it, does not frequently feel fear, and can transmit it upon hearing it, know that this Bodhisattva has cultivated pure conduct for a long time. Furthermore, there are four things by which an Ajitata wastes time in vain. What are the four? Upon hearing a sutra never heard before, they are surprised and doubtful, do not offer encouragement, but instead increase confusion: 'I have never heard of this; where does it come from?' If a virtuous son! understands profound Dharma very well and delights in speaking subtle principles, but does not learn from him, even if near, they are not respectful, but instead specifically engage in slander. These are the four things by which an Ajitata wastes time in vain and cannot attain forbearance towards profound Dharma. Moreover, Maitreya (The benevolent one)! there are two behaviors by which a Bodhisattva, even if understanding profound Dharma, still wastes time in vain. What are the two? Being accustomed to being in remote regions, not being constant in their practice, despising others' generosity and wisdom, not accepting or reciting, nor seeking after it. Towards those who understand and study profound Dharma very well, they are contemptuous, greedy, and jealous, unable to accept others, nor giving Dharma as a gift. These are the two behaviors. Even if understanding profound Dharma, they still waste time in vain, unable to quickly approach, unable to generate forbearance towards the Dharma.'
Then, Maitreya Bodhisattva (The benevolent Bodhisattva) said to the Buddha: 'Unprecedented, truly so! World Honored One! Regarding the Tathagata's (Thus Come One's) good words, I shall stay away from such evil deeds, in order to protect the Tathagata's (Thus Come One's) practice of the qualities of the path cultivated over countless eons. If a virtuous son's mind enters into this kind of sutra, let him freely obtain what he desires. If he wishes to receive and uphold this kind of sutra, transmit it to fellow students, and explain it widely and clearly. At that time, World Honored One! those who obtain this kind of sutra and joyfully transmit it to each other, know that these Bodhisattvas are established by Maitreya (The benevolent one).'
The Buddha said: 'Excellent, excellent! Maitreya (The benevolent one)! The Tathagata (Thus Come One) rejoices on your behalf, well spoken are these words.'
Then, all the Bodhisattvas together spoke in one voice: 'After the Tathagata's (Thus Come One's) extinction, we, in our respective Buddha lands, shall come here to distribute the Buddha's path, showing our fellow students what they delight in.'
爾時，四天王白佛言：「在所，世尊！墟聚國邑，有行如是深經法者。吾當率諸官屬，詣講法所，為護講法。百由延內，當令一切聞見講法，令無伺求得其便者。」
彼時，佛告賢者阿難：「受是經法，奉持誦說，以布現人。」阿難言：「唯，當受是經，布現眾人。要者，世尊！當何名斯經？亦當以何奉持之？」
佛告阿難：「是名為『維摩詰所說』，亦名為『不可思議法門之稱』，當奉持之。」
佛說是已，莫不勸受。尊者維摩詰、文殊師利為上首，眾菩薩、大弟子，一切魔眾，聞佛所說，皆大歡喜。
維摩詰經卷下
【現代漢語翻譯】 現代漢語譯本 這時，四大天王對佛說：『世尊！無論在哪個村落、城鎮、國家，只要有人講說這樣甚深的經典，我們都將率領所有眷屬，前往講法之處，護持講法者。在方圓一百由延（Yojana，古印度長度單位）之內，都要讓所有眾生聽聞和見到講法，不讓任何人有機會伺機擾亂。』 那時，佛告訴賢者阿難（Ananda，佛陀的十大弟子之一）：『接受這部經典，奉行、持誦、宣說，並向人們廣泛傳播。』阿難回答說：『好的，我將接受這部經典，並向大眾宣講。世尊！這部經典應當叫什麼名字？我們又應當如何奉持它呢？』 佛告訴阿難：『這部經典名為《維摩詰所說經》，也名為《不可思議法門之稱》，應當這樣奉持它。』 佛說完這些話，大家都歡喜信受。以尊者維摩詰（Vimalakirti，一位在家菩薩）和文殊師利（Manjusri，智慧第一的菩薩）為首，眾菩薩、大弟子，以及一切魔眾，聽聞佛所說，都非常歡喜。 《維摩詰經》卷下
【English Translation】 English version At that time, the Four Heavenly Kings said to the Buddha: 'World Honored One! Wherever, in villages, towns, or countries, there are those who practice such profound sutra teachings, we shall lead our retinues to the place where the Dharma is being taught, to protect the Dharma teachers. Within a hundred yojanas (Yojana, an ancient Indian unit of distance), we shall ensure that all beings hear and see the Dharma being taught, preventing anyone from seeking an opportunity to cause disturbance.' Then, the Buddha said to the wise Ananda (Ananda, one of the ten principal disciples of the Buddha): 'Receive this sutra, uphold, recite, and expound it, and spread it widely among the people.' Ananda replied: 'Yes, I shall receive this sutra and proclaim it to the assembly. World Honored One! What should this sutra be named? And how should we uphold it?' The Buddha told Ananda: 'This sutra is named 'The Vimalakirti Nirdesa Sutra', and also named 'The Teaching of the Inconceivable Dharma Door'. You should uphold it in this way.' After the Buddha finished speaking, everyone joyfully accepted and practiced it. Led by the venerable Vimalakirti (Vimalakirti, a lay bodhisattva) and Manjusri (Manjusri, the bodhisattva of wisdom), the assembly of bodhisattvas, great disciples, and all the demons, hearing what the Buddha had said, were all greatly delighted. The Vimalakirti Nirdesa Sutra, Volume Two