T14n0475_維摩詰所說經
大正藏第 14 冊 No. 0475 維摩詰所說經
No. 475 [Nos. 474, 476]
維摩詰所說經(一名不可思議解脫上卷)
姚秦三藏鳩摩羅什譯
佛國品第一
如是我聞：
一時佛在毗耶離菴羅樹園，與大比丘眾八千人俱，菩薩三萬二千——眾所知識，大智本行，皆悉成就；諸佛威神之所建立，為護法城，受持正法；能師子吼，名聞十方；眾人不請，友而安之；紹隆三寶，能使不絕；降伏魔怨，制諸外道，悉已清凈，永離蓋纏；心常安住，無礙解脫；念、定、總持，辯才不斷；佈施、持戒、忍辱、精進、禪定、智慧及方便力，無不具足；逮無所得不起法忍，已能隨順轉不退輪；善解法相，知眾生根；蓋諸大眾得無所畏、功德智慧，以修其心；相好嚴身，色像第一，舍諸世間所有飾好；名稱高遠，逾于須彌；深信堅固，猶若金剛；法寶普照，而雨甘露；于眾言音，微妙第一；深入緣起，斷諸邪見，有無二邊，無復余習；演法無畏，猶師子吼，其所講說，乃如雷震，無有量，已過量；集眾法寶，如海導師，了達諸法深妙之義；善知眾生往來所趣及心所行；近無等等佛自在慧、十力、無畏、十八不共；關閉一切諸惡趣門，而生五道以現其身；為大
【現代漢語翻譯】 現代漢語譯本 《維摩詰所說經》（又名《不可思議解脫經》上卷）
姚秦三藏鳩摩羅什譯
佛國品第一
我是這樣聽說的：
一時，佛陀在毗耶離（Vaishali，古印度城市名）的菴羅樹園（Amra-vana，芒果園）中，與八千位大比丘（Bhikkhu，佛教出家男眾）在一起。還有三萬二千位菩薩（Bodhisattva，立志成佛的修行者）——他們都是大眾所熟知，具有大智慧和根本修持，都已經成就；他們被諸佛的威神力所建立，成為護衛佛法的城墻，受持正法；能夠發出獅子吼（simhanada，比喻說法無畏），名聲傳遍十方；即使沒有人邀請，也能像朋友一樣安住於此；能夠繼承和發揚三寶（佛、法、僧），使之永不中斷；降伏魔怨，制服各種外道，都已經清凈，永遠脫離了煩惱的覆蓋和纏縛；內心常常安住于無礙解脫的境界；念力、定力、總持（dharani，記憶和理解能力），以及辯才都 непрерывно；佈施（dana，給予）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，洞察力）以及方便力（upaya，善巧的方法），沒有不具備的；獲得無所得法忍（anutpattika-dharma-ksanti，對事物不生不滅的深刻理解），已經能夠隨順轉動不退轉的法輪（avaivartika-chakra，永不退轉的佛法之輪）；善於理解諸法的實相，瞭解眾生的根器；這些大眾都獲得了無所畏懼的境界，以功德和智慧來修養自己的內心；相貌莊嚴，色身美好，是世間第一；捨棄了世間所有的裝飾和美好之物；名稱高遠，超過了須彌山（Sumeru，佛教宇宙觀中的聖山）；深信佛法，堅固如金剛（vajra，堅不可摧的寶物）；法寶的光芒普照，降下甘露（amrita，不死之藥）；在眾人的言語音聲中，最為微妙第一；深入瞭解緣起（pratitya-samutpada，事物相互依存的法則），斷除各種邪見，超越有和無的二邊，不再有任何殘餘的習氣；演說佛法時無所畏懼，猶如獅子吼，他們所講說的佛法，猶如雷鳴般震動，是無法衡量的，已經超越了衡量；聚集各種佛法珍寶，如同大海的導師，完全通達諸法深奧微妙的意義；善於瞭解眾生往來所去的方向以及內心的行為；接近於無與倫比的佛陀自在智慧、十力（dasabala，佛陀的十種力量）、無畏（vaisaradya，佛陀的四種無畏）、十八不共法（avenika-dharma，佛陀獨有的十八種功德）；關閉了一切諸惡趣（durgati，惡道）之門，而爲了示現其身，而生於五道（gati，輪迴的五種道途）之中；爲了偉大的……
【English Translation】 English version Vimalakirti Nirdesa Sutra (also known as An Inconceivable Liberation, Volume 1)
Translated by Kumarajiva of the Yao Qin Dynasty
Chapter 1: The Buddha Land
Thus have I heard:
At one time, the Buddha was in the Amra-vana (Amra-vana, mango grove) of Vaishali (Vaishali, an ancient Indian city), together with eight thousand great Bhikkhus (Bhikkhu, Buddhist monks). There were also thirty-two thousand Bodhisattvas (Bodhisattva, one who aspires to Buddhahood)—all well-known to the assembly, possessing great wisdom and fundamental practice, all having achieved accomplishment; they were established by the majestic power of all the Buddhas, serving as a protective fortress for the Dharma, upholding the true Dharma; capable of roaring the lion's roar (simhanada, a metaphor for fearlessly proclaiming the Dharma), their names were heard throughout the ten directions; even uninvited, they dwelt peacefully as friends; capable of continuing and flourishing the Three Jewels (Buddha, Dharma, Sangha), ensuring they would never be cut off; subduing demonic hindrances, controlling various heretical paths, all already purified, forever free from the coverings and entanglements of afflictions; their minds constantly abiding in unobstructed liberation; mindfulness, concentration, dharani (dharani, mnemonic device), and eloquence were непрерывно; giving (dana, generosity), upholding precepts (sila, moral conduct), patience (ksanti, forbearance), diligence (virya, effort), meditation (dhyana, contemplation), wisdom (prajna, insight) and skillful means (upaya, expedient methods), nothing was lacking; having attained the acceptance of the non-arising of phenomena (anutpattika-dharma-ksanti, profound understanding of the non-arising and non-ceasing of things), already capable of following and turning the irreversible wheel of Dharma (avaivartika-chakra, the wheel of Dharma that never regresses); skilled in understanding the characteristics of phenomena, knowing the faculties of beings; these great assemblies had all attained fearlessness, cultivating their minds with merit and wisdom; their physical forms were adorned with excellent marks, their appearance was the finest in the world, having relinquished all worldly adornments and beauties; their names were lofty and far-reaching, surpassing Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology); their deep faith was firm and solid, like vajra (vajra, an indestructible object); the light of the Dharma jewel shone universally, raining down amrita (amrita, the nectar of immortality); among the voices and sounds of the assembly, they were the most subtle and supreme; deeply understanding dependent origination (pratitya-samutpada, the law of interdependence), cutting off all wrong views, transcending the two extremes of existence and non-existence, with no remaining traces of habitual tendencies; fearlessly expounding the Dharma, like a lion's roar, their teachings were like thunder, immeasurable, having surpassed measurement; gathering all kinds of Dharma treasures, like a guide of the sea, fully understanding the profound and subtle meaning of all phenomena; skilled in knowing the destinations to which beings travel and the actions of their minds; close to the incomparable Buddha's wisdom of self-mastery, the ten powers (dasabala, the ten powers of a Buddha), fearlessness (vaisaradya, the four fearlessnesses of a Buddha), the eighteen unshared qualities (avenika-dharma, the eighteen unique qualities of a Buddha); closing all the gates to the evil destinies (durgati, evil realms), and manifesting their bodies in the five paths (gati, the five realms of reincarnation) in order to show themselves; for the sake of the great…
醫王，善療眾病，應病與藥，令得服行；無量功德皆成就，無量佛土皆嚴凈；其見聞者，無不蒙益；諸有所作，亦不唐捐；如是一切功德、皆悉具足——
其名曰：等觀菩薩、不等觀菩薩、等不等觀菩薩、定自在王菩薩、法自在王菩薩、法相菩薩、光相菩薩、光嚴菩薩、大嚴菩薩、寶積菩薩、辯積菩薩、寶手菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常慘菩薩、喜根菩薩、喜王菩薩、辯音菩薩、虛空藏菩薩、執寶炬菩薩、寶勇菩薩、寶見菩薩、帝網菩薩、明網菩薩、無緣觀菩薩、慧積菩薩、寶勝菩薩、天王菩薩、壞魔菩薩、電德菩薩、自在王菩薩、功德相嚴菩薩、師子吼菩薩、雷音菩薩、山相擊音菩薩、香象菩薩、白香象菩薩、常精進菩薩、不休息菩薩、妙生菩薩、華嚴菩薩、觀世音菩薩、得大勢菩薩、梵網菩薩、寶杖菩薩、無勝菩薩、嚴土菩薩、金髻菩薩、珠髻菩薩、彌勒菩薩、文殊師利法王子菩薩，如是等三萬二千人。
復有萬梵天王尸棄等，從餘四天下，來詣佛所，而聽法；復有萬二千天帝，亦從餘四天下，來在會坐；並余大威力諸天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，悉來會坐；諸比丘、比丘尼、優婆塞、優婆夷，俱來會坐。彼時佛與無量百千之眾，恭敬圍繞，
【現代漢語翻譯】 現代漢語譯本： 醫王（精通醫術的聖者），善於治療各種疾病，根據病情給予相應的藥物，使患者能夠服用並遵循醫囑；無量的功德都已成就，無量的佛土都已莊嚴清凈；凡是見到或聽聞到他們的，沒有不蒙受利益的；所有做的事情，也不會徒勞無功；像這樣的一切功德，都完全具備。
他們的名字是：等觀菩薩（平等觀察一切眾生的菩薩）、不等觀菩薩（以差別心觀察眾生的菩薩）、等不等觀菩薩（既平等又差別地觀察眾生的菩薩）、定自在王菩薩（于禪定中得自在的菩薩）、法自在王菩薩（于佛法中得自在的菩薩）、法相菩薩（通達諸法實相的菩薩）、光相菩薩（身放光明之相的菩薩）、光嚴菩薩（以光明莊嚴自身的菩薩）、大嚴菩薩（以大莊嚴功德成就的菩薩）、寶積菩薩（積聚無量功德如寶藏的菩薩）、辯積菩薩（積聚辯才的菩薩）、寶手菩薩（手持寶物的菩薩）、寶印手菩薩（手持寶印的菩薩）、常舉手菩薩（常舉手救護眾生的菩薩）、常下手菩薩（常垂下手接引眾生的菩薩）、常慘菩薩（常懷慈悲之心的菩薩）、喜根菩薩（以歡喜為根本的菩薩）、喜王菩薩（歡喜之王）、辯音菩薩（具足辯才之音的菩薩）、虛空藏菩薩（智慧如虛空般無盡的菩薩）、執寶炬菩薩（手持寶炬照亮眾生的菩薩）、寶勇菩薩（具足如寶般的勇猛精進的菩薩）、寶見菩薩（能見到珍寶的菩薩）、帝網菩薩（如帝釋天之網般莊嚴的菩薩）、明網菩薩（以光明之網普照眾生的菩薩）、無緣觀菩薩（以無緣大慈觀照眾生的菩薩）、慧積菩薩（積聚智慧的菩薩）、寶勝菩薩（以珍寶而得勝的菩薩）、天王菩薩（諸天之王）、壞魔菩薩（能破壞魔障的菩薩）、電德菩薩（具有閃電般功德的菩薩）、自在王菩薩（得大自在的菩薩）、功德相嚴菩薩（以功德莊嚴自身的菩薩）、師子吼菩薩（以如獅子吼般的音聲說法的菩薩）、雷音菩薩（以如雷鳴般的音聲說法的菩薩）、山相擊音菩薩（音聲如山相撞擊般洪亮的菩薩）、香象菩薩（如香象般威猛的菩薩）、白香象菩薩（如白色香象般純潔的菩薩）、常精進菩薩（恒常精進修行的菩薩）、不休息菩薩（永不停止修行的菩薩）、妙生菩薩（從妙法中出生的菩薩）、華嚴菩薩（以華嚴功德莊嚴自身的菩薩）、觀世音菩薩（聽聞世間聲音而救苦救難的菩薩）、得大勢菩薩（得到大勢力的菩薩）、梵網菩薩（如梵天之網般莊嚴的菩薩）、寶杖菩薩（手持寶杖的菩薩）、無勝菩薩（沒有能勝過他的菩薩）、嚴土菩薩（莊嚴佛土的菩薩）、金髻菩薩（頭頂金色髮髻的菩薩）、珠髻菩薩（頭頂珍珠髮髻的菩薩）、彌勒菩薩（未來佛）、文殊師利法王子菩薩（智慧第一的菩薩），像這樣的菩薩有三萬二千人。
又有萬梵天王尸棄（梵天之王名號）等，從其他四天下，來到佛的住所，聽聞佛法；又有萬二千天帝，也從其他四天下，來到法會就坐；以及其他具有大威力的諸天、龍神、夜叉（一種鬼神）、乾闥婆（香神）、阿修羅（一種惡神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等，都來參加法會；諸比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），都一起來參加法會。那時，佛與無量百千的大眾，恭敬地圍繞著他。
【English Translation】 English version: The King of Medicine (a sage skilled in medicine), is adept at curing all kinds of diseases, prescribing medicine according to the illness, enabling patients to take it and follow medical advice; immeasurable merits have all been accomplished, immeasurable Buddha lands have all been adorned and purified; all who see or hear them, without exception, receive benefits; all that is done will not be in vain; all such merits are fully possessed.
Their names are: Samantadarśana Bodhisattva (the Bodhisattva who equally observes all beings), Asamantadarśana Bodhisattva (the Bodhisattva who observes beings with a discriminating mind), Samanta-Asamantadarśana Bodhisattva (the Bodhisattva who observes beings both equally and with discrimination), Dhāraṇīśvararāja Bodhisattva (the Bodhisattva who is the King of Freedom in Samadhi), Dharma-īśvararāja Bodhisattva (the Bodhisattva who is the King of Freedom in the Dharma), Dharmalakṣaṇa Bodhisattva (the Bodhisattva who understands the true nature of all dharmas), Prabhāsa Bodhisattva (the Bodhisattva whose body emits light), Prabhāvyūha Bodhisattva (the Bodhisattva who adorns himself with light), Mahāvyūha Bodhisattva (the Bodhisattva who has accomplished great adornment of merit), Ratnakūṭa Bodhisattva (the Bodhisattva who accumulates immeasurable merits like a treasure), Prati-bhānakūṭa Bodhisattva (the Bodhisattva who accumulates eloquence), Ratnapāṇi Bodhisattva (the Bodhisattva who holds a jewel in his hand), Ratnamudrāhasta Bodhisattva (the Bodhisattva who holds a jewel seal in his hand), Nityotkṣiptahasta Bodhisattva (the Bodhisattva who constantly raises his hand to protect beings), Nityāvakṣiptahasta Bodhisattva (the Bodhisattva who constantly lowers his hand to receive beings), Nityaprahāsa Bodhisattva (the Bodhisattva who always has a compassionate heart), Hṛṣṭikarā Bodhisattva (the Bodhisattva whose root is joy), Hṛṣṭirāja Bodhisattva (the King of Joy), Svaraghoṣa Bodhisattva (the Bodhisattva who possesses the voice of eloquence), Ākāśagarbha Bodhisattva (the Bodhisattva whose wisdom is as boundless as space), Ratnolka-dhara Bodhisattva (the Bodhisattva who holds a jewel torch to illuminate beings), Ratnavīrya Bodhisattva (the Bodhisattva who possesses jewel-like courage and diligence), Ratnadarśana Bodhisattva (the Bodhisattva who can see treasures), Indrajāla Bodhisattva (the Bodhisattva who is adorned like Indra's net), Prabhājāla Bodhisattva (the Bodhisattva who illuminates all beings with a net of light), Anālambanadarśana Bodhisattva (the Bodhisattva who observes beings with unconditioned great compassion), Mati-kūṭa Bodhisattva (the Bodhisattva who accumulates wisdom), Ratnaśrī Bodhisattva (the Bodhisattva who is victorious with jewels), Devarāja Bodhisattva (the King of Gods), Bhagnamāra Bodhisattva (the Bodhisattva who can destroy demonic obstacles), Vidyuddeva Bodhisattva (the Bodhisattva who possesses lightning-like merits), Īśvararāja Bodhisattva (the Bodhisattva who has great freedom), Guṇalakṣaṇavyūha Bodhisattva (the Bodhisattva who adorns himself with the characteristics of merit), Siṃhanāda Bodhisattva (the Bodhisattva who speaks the Dharma with a lion's roar-like voice), Meghasvara Bodhisattva (the Bodhisattva who speaks the Dharma with a thunderous voice), Parvatasaṃghāṭṭasvara Bodhisattva (the Bodhisattva whose voice is as loud as mountains colliding), Gandhahastin Bodhisattva (the Bodhisattva who is as majestic as a fragrant elephant), Śvetagandhahastin Bodhisattva (the Bodhisattva who is as pure as a white fragrant elephant), Nityodyukta Bodhisattva (the Bodhisattva who constantly practices diligently), Anavakrānta Bodhisattva (the Bodhisattva who never ceases practicing), Adbhutajāta Bodhisattva (the Bodhisattva born from wonderful Dharma), Puṣpavyūha Bodhisattva (the Bodhisattva who adorns himself with the adornments of the Avatamsaka), Avalokiteśvara Bodhisattva (the Bodhisattva who hears the sounds of the world and rescues from suffering), Mahāsthāmaprāpta Bodhisattva (the Bodhisattva who has obtained great power), Brahmājāla Bodhisattva (the Bodhisattva who is adorned like Brahma's net), Ratnadaṇḍa Bodhisattva (the Bodhisattva who holds a jewel staff), Aparājita Bodhisattva (the Bodhisattva who cannot be defeated), Bhūmivyūha Bodhisattva (the Bodhisattva who adorns the Buddha land), Suvarṇamukuṭa Bodhisattva (the Bodhisattva who wears a golden crown), Muktāmukuṭa Bodhisattva (the Bodhisattva who wears a pearl crown), Maitreya Bodhisattva (the future Buddha), Mañjuśrīkumārabhūta Bodhisattva (the Bodhisattva who is the prince of Dharma and foremost in wisdom), like these Bodhisattvas, there are thirty-two thousand people.
Furthermore, there were ten thousand Brahma Kings, such as Śikhin (name of a Brahma King), from other four continents, who came to the Buddha's abode to listen to the Dharma; there were also twelve thousand Deva Emperors, who also came from other four continents to sit in the assembly; and other great powerful Devas, Nāgas (dragons), Yakṣas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of evil spirit), Garuḍas (golden-winged birds), Kiṃnaras (celestial musicians), Mahoragas (great serpent spirits), etc., all came to attend the assembly; Bhikṣus (ordained monks), Bhikṣuṇīs (ordained nuns), Upāsakas (laymen), Upāsikās (laywomen), all came together to attend the assembly. At that time, the Buddha was respectfully surrounded by an immeasurable hundred thousand of the assembly.
而為說法，譬如須彌山王顯于大海，安處眾寶師子之座，蔽於一切諸來大眾。
爾時毗耶離城有長者子，名曰寶積，與五百長者子，俱持七寶蓋，來詣佛所，頭面禮足，各以其蓋共供養佛。佛之威神，令諸寶蓋合成一蓋，遍覆三千大千世界，而此世界廣長之相，悉于中現；又此三千大千世界諸須彌山、雪山、目真鄰陀山、摩訶目真鄰陀山、香山、寶山、金山、黑山、鐵圍山、大鐵圍山，大海江河，川流泉源，及日月星辰、天宮、龍宮、諸尊神宮，悉現於寶蓋中；又十方諸佛，諸佛說法，亦現於寶蓋中。爾時一切大眾。睹佛神力，嘆未曾有！合掌禮佛，瞻仰尊顏，目不暫舍。於是長者子寶積即于佛前，以偈頌曰：
「目凈修廣如青蓮， 心凈已度諸禪定， 久積凈業稱無量， 導眾以寂故稽首。 既見大聖以神變， 普現十方無量土， 其中諸佛演說法， 於是一切悉見聞。 法王法力超群生， 常以法財施一切， 能善分別諸法相， 于第一義而不動， 已於諸法得自在， 是故稽首此法王。 說法不有亦不無， 以因緣故諸法生， 無我無造無受者， 善惡之業亦不亡。 始在佛樹力降魔， 得甘露滅覺道成， 已無心意無受行， 而悉摧伏諸外道。 三轉
【現代漢語翻譯】 現代漢語譯本：
佛陀說法時，就像須彌山王（Sumeru，佛教宇宙觀中的中心山）顯現在大海中，安坐在裝飾著各種珍寶的獅子座上，遮蔽了所有前來的大眾。 當時，毗耶離城（Vaishali，古印度城市）有一位名叫寶積（Ratnakara）的長者之子，與五百位長者之子一起，拿著七寶傘蓋，來到佛陀所在之處，以頭面禮拜佛足，各自用他們的傘蓋共同供養佛陀。佛陀以其威神力，使這些寶蓋合成為一個傘蓋，遍覆三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙），而這個世界的廣闊景象，全部在傘蓋中顯現；並且這三千大千世界中的所有須彌山（Sumeru）、雪山（Himavat）、目真鄰陀山（Mucilinda）、摩訶目真鄰陀山（Mahamucilinda）、香山（Gandhamadana）、寶山（Ratnagiri）、金山（Suvarnagiri）、黑山（Kalagiri）、鐵圍山（Cakravada）、大鐵圍山（Mahacakravada），大海江河，川流泉源，以及日月星辰、天宮、龍宮、諸尊神宮，都顯現在寶蓋之中；還有十方諸佛，諸佛說法的情景，也顯現在寶蓋之中。當時，所有的大眾，看到佛陀的神力，讚歎前所未有！合掌禮拜佛陀，瞻仰佛陀的尊容，眼睛片刻也不離開。於是長者子寶積就在佛陀面前，以偈頌說道： 『您的眼睛清澈明亮，修長寬廣如同青蓮花，您的心清凈無染，已經超越了各種禪定境界， 您長久以來積累了清凈的功德，其功德之多無法衡量，您引導眾生走向寂靜涅槃，所以我向您稽首敬禮。 我們已經見到了大聖以神通變化，普遍顯現十方無量國土， 其中諸佛都在演說佛法，對於這一切我們都親眼見到、親耳聽聞。 法王您的法力超越了一切眾生，您常常用法財佈施給一切眾生， 您能夠善於分辨諸法的實相，對於第一義諦（Paramartha，最高的真理）毫不動搖， 您已經在諸法中獲得了自在，所以向這位法王稽首敬禮。 您所說的法既不是『有』也不是『無』，因為因緣和合的緣故諸法才生起， 沒有『我』，沒有造作者，也沒有承受者，但是善惡的業力也不會消失。 最初您在菩提樹下以神力降伏魔軍，獲得了甘露般的寂滅，覺悟了成佛之道， 您已經沒有了心意，也沒有了感受和行為，卻能夠完全摧伏各種外道。 您以三轉
【English Translation】 English version:
When the Buddha expounded the Dharma, it was like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) appearing in the great ocean, seated upon a lion throne adorned with various jewels, overshadowing all the assembled multitude. At that time, in the city of Vaishali (Vaishali, an ancient Indian city), there was a son of a wealthy householder named Ratnakara (Ratnakara), who, along with five hundred other sons of wealthy householders, brought seven jeweled canopies and came to where the Buddha was. They bowed their heads to the Buddha's feet and each offered their canopies as a joint offering to the Buddha. Through the Buddha's majestic spiritual power, these canopies merged into one canopy, covering the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a universe in Buddhist cosmology), and the vast appearance of this world was entirely manifested within the canopy. Furthermore, all the Mount Sumerus (Sumeru), Snow Mountains (Himavat), Mount Mucilinda (Mucilinda), Mount Mahamucilinda (Mahamucilinda), Fragrant Mountains (Gandhamadana), Jewel Mountains (Ratnagiri), Gold Mountains (Suvarnagiri), Black Mountains (Kalagiri), Iron Encircling Mountains (Cakravada), Great Iron Encircling Mountains (Mahacakravada), great oceans, rivers, streams, springs, as well as the sun, moon, stars, celestial palaces, dragon palaces, and the palaces of various deities, all appeared within the canopy. Moreover, the Buddhas of the ten directions and their Dharma teachings also appeared within the canopy. At that time, all the assembly, witnessing the Buddha's spiritual power, exclaimed in amazement, 'Never before has this been seen!' They joined their palms in reverence to the Buddha, gazing upon the Buddha's venerable countenance, their eyes not leaving for a moment. Thereupon, the son of the wealthy householder, Ratnakara, in front of the Buddha, spoke in verse: 『Your eyes are clear and bright, long and wide like blue lotus flowers, your heart is pure and undefiled, having transcended all states of meditative absorption, You have accumulated pure merits for a long time, the amount of merit is immeasurable, you guide sentient beings towards tranquil Nirvana, therefore I bow my head in reverence to you. We have seen the Great Sage with spiritual transformations, universally manifesting the immeasurable lands of the ten directions, Within them, all the Buddhas are expounding the Dharma, and we have personally seen and heard all of this. Dharma King, your Dharma power surpasses all sentient beings, you constantly bestow Dharma wealth upon all sentient beings, You are able to skillfully discern the true nature of all dharmas, unwavering in the ultimate truth (Paramartha, the highest truth), You have already attained self-mastery in all dharmas, therefore I bow my head in reverence to this Dharma King. The Dharma you speak is neither 『existent』 nor 『non-existent』, because all dharmas arise due to the aggregation of causes and conditions, There is no 『self』, no creator, and no receiver, but the karmic effects of good and evil will not disappear. Initially, under the Bodhi tree, you subdued the armies of Mara with spiritual power, attained the nectar of cessation, and awakened to the path of Buddhahood, You have no mind, no sensation, and no action, yet you are able to completely subdue all the heretics. You use the three turns
法輪于大千， 其輪本來常清凈， 天人得道此為證， 三寶於是現世間。 以斯妙法濟群生， 一受不退常寂然， 度老病死大醫王， 當禮法海德無邊。 譭譽不動如須彌， 于善不善等以慈， 心行平等如虛空， 孰聞人寶不敬承。 今奉世尊此微蓋， 于中現我三千界， 諸天龍神所居宮， 乾闥婆等及夜叉， 悉見世間諸所有， 十力哀現是化變， 眾睹希有皆嘆佛， 今我稽首三界尊。 大聖法王眾所歸， 凈心觀佛靡不欣， 各見世尊在其前， 斯則神力不共法。 佛以一音演說法， 眾生隨類各得解， 皆謂世尊同其語， 斯則神力不共法。 佛以一音演說法， 眾生各各隨所解， 普得受行獲其利， 斯則神力不共法。 佛以一音演說法， 或有恐畏或歡喜， 或生厭離或斷疑， 斯則神力不共法。 稽首十力大精進， 稽首已得無所畏， 稽首住于不共法， 稽首一切大導師， 稽首能斷眾結縛， 稽首已到于彼岸， 稽首能度諸世間， 稽首永離生死道。 悉知眾生來去相， 善於諸法得解脫， 不著世間如蓮華， 常善入于空寂行， 達諸法相無掛礙， 稽首如空無所依。」
【現代漢語翻譯】 現代漢語譯本 法輪在大千世界運轉，其輪本身就常是清凈的。 天人和阿羅漢因此證得道果，佛、法、僧三寶於是顯現於世間。 用這微妙的佛法救濟眾生，一旦接受就不會退轉，常處於寂靜安然的狀態。 救度老、病、死的大醫王啊，應當禮敬這佛法之海，其功德無邊無際。 對於譭謗和讚譽，（佛）都如須彌山（Sumeru）般不動搖，對於善人和惡人，都以慈悲平等對待。 心和行為平等如虛空，誰聽聞到這人中之寶（佛）會不恭敬承奉呢？ 現在我奉獻世尊這小小的寶蓋，其中顯現我的三千大千世界。 諸天、龍神所居住的宮殿，乾闥婆（Gandharva，天上的音樂家）等以及夜叉（Yaksa，守護神）， 都能完全看見世間所有的一切，十力（Tathāgata的十種力量）的佛陀慈悲顯現這些變化。 大眾看到這稀有景象都讚歎佛陀，現在我稽首禮拜這三界至尊。 偉大的聖者法王是大眾所歸依的，以清凈心觀佛沒有不歡欣的。 每個人都看見世尊在自己面前，這就是佛陀不可思議的神力。 佛用一個聲音演說佛法，眾生隨著各自的類別都能理解。 都認為世尊說的是自己的語言，這就是佛陀不可思議的神力。 佛用一個聲音演說佛法，眾生各自隨著自己所理解的， 普遍得到接受奉行並獲得利益，這就是佛陀不可思議的神力。 佛用一個聲音演說佛法，或者有人因此感到恐懼，或者有人因此感到歡喜， 或者有人因此產生厭離心，或者有人因此斷除疑惑，這就是佛陀不可思議的神力。 稽首禮拜具有十力的大精進者，稽首禮拜已經獲得無所畏懼的佛陀， 稽首禮拜安住于不共法（Buddha獨有的法）的佛陀，稽首禮拜一切偉大的導師， 稽首禮拜能夠斷除眾生煩惱束縛的佛陀，稽首禮拜已經到達彼岸的佛陀， 稽首禮拜能夠救度諸世間的佛陀，稽首禮拜永遠脫離生死輪迴之道的佛陀。 完全知曉眾生輪迴的去來之相，善於瞭解諸法而得到解脫， 不執著於世間，如同蓮花一般，常常善於進入空寂的修行， 通達諸法實相而沒有掛礙，稽首禮拜如同虛空一般無所依的佛陀。
【English Translation】 English version The Dharma wheel turns in the great thousand worlds, its wheel is originally always pure. Gods and Arhats attain the path because of this, and the Three Jewels (Buddha, Dharma, Sangha) then appear in the world. Using this wonderful Dharma to save sentient beings, once accepted, there is no turning back, always in a state of tranquility and peace. The great physician who saves from old age, sickness, and death, should be revered as the sea of Dharma, whose merits are boundless. Regarding defamation and praise, (the Buddha) is as unshakable as Mount Sumeru (Sumeru), treating both good and evil people with equal compassion. The mind and actions are as equal as the void, who would not respectfully serve upon hearing of this treasure among men (the Buddha)? Now I offer this small canopy to the World Honored One, in which appears my three thousand great thousand worlds. The palaces where gods and dragons dwell, Gandharvas (Gandharva, celestial musicians) and Yakshas (Yaksa, guardian deities), Can fully see all that exists in the world, the Tathāgata with the Ten Powers (Tathāgata's ten powers) compassionately manifests these transformations. The masses, seeing this rare sight, all praise the Buddha, now I bow in reverence to the Honored One of the Three Realms. The great sage, the Dharma King, is whom the masses turn to, viewing the Buddha with a pure heart, none are not delighted. Everyone sees the World Honored One before them, this is the inconceivable divine power of the Buddha. The Buddha uses one sound to expound the Dharma, sentient beings understand according to their respective categories. All believe that the World Honored One speaks their language, this is the inconceivable divine power of the Buddha. The Buddha uses one sound to expound the Dharma, sentient beings, each according to their understanding, Universally receive and practice, obtaining benefits, this is the inconceivable divine power of the Buddha. The Buddha uses one sound to expound the Dharma, some may feel fear, some may feel joy, Some may develop aversion, some may dispel doubts, this is the inconceivable divine power of the Buddha. I bow in reverence to the greatly diligent one with the Ten Powers, I bow in reverence to the Buddha who has attained fearlessness, I bow in reverence to the Buddha who abides in the unique Dharma (Buddha's unique Dharma), I bow in reverence to all great teachers, I bow in reverence to the Buddha who can sever the bonds of sentient beings' afflictions, I bow in reverence to the Buddha who has reached the other shore, I bow in reverence to the Buddha who can save all the worlds, I bow in reverence to the Buddha who has forever left the path of birth and death. Fully knowing the coming and going of sentient beings in reincarnation, skilled in understanding all dharmas and attaining liberation, Not attached to the world, like a lotus flower, always skillfully entering the practice of emptiness and tranquility, Penetrating the true nature of all dharmas without hindrance, I bow in reverence to the Buddha who is like the void, without any reliance.
爾時長者子寶積說此偈已，白佛言：「世尊！是五百長者子，皆已發阿耨多羅三藐三菩提心，愿聞得佛國土清凈，唯愿世尊說諸菩薩凈土之行！」
佛言：「善哉！寶積！乃能為諸菩薩，問于如來凈土之行。諦聽，諦聽！善思念之，當爲汝說！」於是寶積及五百長者子受教而聽。
佛言：「寶積！眾生之類是菩薩佛土。所以者何？菩薩隨所化眾生而取佛土，隨所調伏眾生而取佛土，隨諸眾生應以何國入佛智慧而取佛土，隨諸眾生應以何國起菩薩根而取佛土。所以者何？菩薩取于凈國，皆為饒益諸眾生故。譬如有人，欲于空地，造立宮室，隨意無礙；若於虛空，終不能成！菩薩如是，為成就眾生故，愿取佛國，愿取佛國者，非於空也。
「寶積當知！直心是菩薩凈土，菩薩成佛時，不諂眾生來生其國；深心是菩薩凈土，菩薩成佛時，具足功德眾生來生其國；菩提心是菩薩凈土，菩薩成佛時，大乘眾生來生其國；佈施是菩薩凈土，菩薩成佛時，一切能捨眾生來生其國；持戒是菩薩凈土，菩薩成佛時，行十善道滿愿眾生來生其國；忍辱是菩薩凈土，菩薩成佛時，三十二相莊嚴眾生來生其國；精進是菩薩凈土，菩薩成佛時，勤修一切功德眾生來生其國；禪定是菩薩凈土，菩薩成佛時，攝心不亂眾生來生其
【現代漢語翻譯】 現代漢語譯本： 這時，長者子寶積（Ratnakara，菩薩名）說完這偈頌后，對佛說：『世尊！這五百位長者子，都已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），希望聽聞如何獲得清凈的佛國土，唯愿世尊您宣說諸位菩薩清凈國土的修行！』
佛說：『很好！寶積！你能夠爲了這些菩薩，向如來詢問清凈國土的修行。仔細聽，仔細聽！好好地思考，我會為你解說！』於是寶積和五百位長者子接受教誨，專心聽講。
佛說：『寶積！一切眾生都是菩薩的佛土。為什麼這樣說呢？菩薩隨著所教化的眾生而取得佛土，隨著所調伏的眾生而取得佛土，隨著各種眾生應當以哪個國土進入佛的智慧而取得佛土，隨著各種眾生應當以哪個國土生起菩薩的善根而取得佛土。為什麼這樣說呢？菩薩取得清凈的國土，都是爲了饒益一切眾生的緣故。譬如有人，想要在空地上建造宮室，可以隨意進行沒有阻礙；如果想在虛空中建造，終究不能成功！菩薩也是這樣，爲了成就眾生的緣故，發願取得佛國，發願取得佛國，不是在虛空中進行。』
『寶積應當知道！正直的心是菩薩的清凈國土，菩薩成佛的時候，不諂媚的眾生會來投生到他的國土；深刻的心是菩薩的清凈國土，菩薩成佛的時候，具足功德的眾生會來投生到他的國土；菩提心是菩薩的清凈國土，菩薩成佛的時候，修習大乘佛法的眾生會來投生到他的國土；佈施是菩薩的清凈國土，菩薩成佛的時候，一切能夠捨棄的眾生會來投生到他的國土；持戒是菩薩的清凈國土，菩薩成佛的時候，奉行十善道的圓滿願望的眾生會來投生到他的國土；忍辱是菩薩的清凈國土，菩薩成佛的時候，具有三十二種殊勝相好的莊嚴的眾生會來投生到他的國土；精進是菩薩的清凈國土，菩薩成佛的時候，勤奮修習一切功德的眾生會來投生到他的國土；禪定是菩薩的清凈國土，菩薩成佛的時候，能夠攝持內心不散亂的眾生會來投生到他的國土；』
【English Translation】 English version: At that time, the son of the elder, Ratnakara (寶積, name of a Bodhisattva), having spoken this verse, said to the Buddha: 'World Honored One! These five hundred sons of elders have all generated the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment). They wish to hear how to obtain a pure Buddha-land. May the World Honored One explain the practices of the Bodhisattvas for purifying their lands!'
The Buddha said: 'Excellent! Ratnakara! You are able to ask the Tathagata (如來) about the practices for purifying the Buddha-lands on behalf of the Bodhisattvas. Listen carefully, listen carefully! Reflect upon it well. I will explain it to you!' Thereupon, Ratnakara and the five hundred sons of elders received the teaching and listened attentively.
The Buddha said: 'Ratnakara! Sentient beings are the Buddha-land of the Bodhisattvas. Why is that? Bodhisattvas take Buddha-lands according to the sentient beings they convert, they take Buddha-lands according to the sentient beings they tame, they take Buddha-lands according to which country sentient beings should enter the wisdom of the Buddha, they take Buddha-lands according to which country sentient beings should arise the roots of Bodhisattvas. Why is that? Bodhisattvas take pure lands all for the sake of benefiting all sentient beings. For example, if someone wants to build a palace on empty ground, they can do so freely without hindrance; but if they try to build it in empty space, they will never succeed! Bodhisattvas are like this, for the sake of accomplishing sentient beings, they vow to take Buddha-lands, and vowing to take Buddha-lands is not doing so in empty space.'
'Ratnakara, you should know! A straightforward mind is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, non-flattering sentient beings will be born in their land; a profound mind is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who possess complete merit will be born in their land; the Bodhi-mind (菩提心, the mind of enlightenment) is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings of the Mahayana (大乘, Great Vehicle) will be born in their land; giving is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who are able to give up everything will be born in their land; upholding precepts is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who practice the ten wholesome paths and fulfill their vows will be born in their land; patience is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings adorned with the thirty-two marks will be born in their land; diligence is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who diligently cultivate all merits will be born in their land; Dhyana (禪定, meditation) is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who can gather their minds and not be scattered will be born in their land;'
國；智慧是菩薩凈土，菩薩成佛時，正定眾生來生其國；四無量心是菩薩凈土，菩薩成佛時，成就慈悲喜捨眾生來生其國；四攝法是菩薩凈土，菩薩成佛時，解脫所攝眾生來生其國；方便是菩薩凈土，菩薩成佛時，於一切法方便無礙眾生來生其國；三十七道品是菩薩凈土，菩薩成佛時，念處、正勤、神足、根、力、覺、道眾生來生其國；迴向心是菩薩凈土，菩薩成佛時，得一切具足功德國土；說除八難是菩薩凈土，菩薩成佛時，國土無有三惡八難；自守戒行、不譏彼闕是菩薩凈土，菩薩成佛時，國土無有犯禁之名；十善是菩薩凈土，菩薩成佛時，命不中夭，大富梵行，所言誠諦，常以軟語，眷屬不離，善和諍訟，言必饒益，不嫉不恚，正見眾生來生其國。
「如是，寶積！菩薩隨其直心，則能發行；隨其發行，則得深心；隨其深心，則意調伏；隨意調伏，則如說行；隨如說行，則能迴向；隨其迴向，則有方便；隨其方便，則成就眾生；隨成就眾生，則佛土凈；隨佛土凈，則說法凈；隨說法凈，則智慧凈；隨智慧凈，則其心凈；隨其心凈，則一切功德凈。是故寶積！若菩薩欲得凈土，當凈其心；隨其心凈，則佛土凈。」
爾時舍利弗承佛威神作是念：「若菩薩心凈，則佛土凈者，我世尊本為菩薩時，意豈不
【現代漢語翻譯】 智慧是菩薩的凈土（Buddha Land），菩薩成佛時，能使安住于正定的眾生往生到他的佛國；四無量心（Four Immeasurables: 慈、悲、喜、舍）是菩薩的凈土，菩薩成佛時，能使成就慈、悲、喜、舍四無量心的眾生往生到他的佛國；四攝法（Four Embracing Dharmas: 佈施、愛語、利行、同事）是菩薩的凈土，菩薩成佛時，能使被四攝法所攝的眾生往生到他的佛國；方便是菩薩的凈土，菩薩成佛時，能使對於一切法運用方便而無障礙的眾生往生到他的佛國；三十七道品（Thirty-seven Factors of Enlightenment）是菩薩的凈土，菩薩成佛時，能使修習念處、正勤、神足、根、力、覺、道的眾生往生到他的佛國；迴向心是菩薩的凈土，菩薩成佛時，能得到一切具足功德的佛國；宣說去除八難是菩薩的凈土，菩薩成佛時，他的佛國沒有三惡道和八難；自身遵守戒律，不譏諷別人的過失是菩薩的凈土，菩薩成佛時，他的佛國沒有觸犯禁戒的惡名；十善是菩薩的凈土，菩薩成佛時，能使壽命不中途夭折，擁有巨大財富，奉行清凈的修行，所說的話真實可信，經常使用柔和的語言，眷屬不離散，善於調和爭訟，所說的話必定有益處，不嫉妒不嗔恚，具有正見的眾生往生到他的佛國。
『寶積（Ratnakuta）！菩薩隨順他的直心，就能發起菩提心；隨順他的菩提心，就能得到甚深的心；隨順他的甚深心，就能調伏心意；隨順心意調伏，就能如所說而行；隨順如所說而行，就能迴向功德；隨順他的迴向，就能具有方便；隨順他的方便，就能成就眾生；隨順成就眾生，佛土就清凈；隨順佛土清凈，說法就清凈；隨順說法清凈，智慧就清凈；隨順智慧清凈，他的心就清凈；隨順他的心清凈，一切功德就清凈。所以，寶積！如果菩薩想要得到清凈的佛土，應當清凈他的心；隨順他的心清凈，佛土就清凈。』
這時，舍利弗（Sariputra）憑藉佛的威神力，心中想：『如果菩薩心清凈，佛土就清凈，那麼我世尊（Lord Buddha）最初作為菩薩時，心意難道不清凈嗎？』
【English Translation】 Wisdom is the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he enables beings who are steadfast in samadhi to be reborn in his Buddha Land. The Four Immeasurables (慈、悲、喜、舍 - loving-kindness, compassion, joy, and equanimity) are the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he enables beings who have cultivated the Four Immeasurables to be reborn in his Buddha Land. The Four Embracing Dharmas (佈施、愛語、利行、同事 - giving, kind speech, beneficial action, and cooperation) are the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he enables beings who are embraced by the Four Embracing Dharmas to be reborn in his Buddha Land. Skillful means are the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he enables beings who are unhindered in their skillful application of all dharmas to be reborn in his Buddha Land. The Thirty-seven Factors of Enlightenment are the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he enables beings who cultivate the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernatural Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path to be reborn in his Buddha Land. The mind of dedication is the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he obtains a Buddha Land replete with all merits and virtues. Expounding the elimination of the Eight Difficulties is the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, his Buddha Land is free from the three evil destinies and the Eight Difficulties. Upholding precepts and refraining from criticizing others' faults is the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, his Buddha Land is free from any reputation of violating precepts. The Ten Virtuous Actions are the Buddha Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he enables beings who do not die prematurely, possess great wealth, practice pure conduct, speak truthfully, always use gentle language, are not separated from their families, are skilled at resolving disputes, always speak beneficially, are free from jealousy and anger, and possess right view to be reborn in his Buddha Land.
'Thus, Ratnakuta! A Bodhisattva, in accordance with his straightforward mind, is able to generate the aspiration for enlightenment; in accordance with his aspiration for enlightenment, he obtains a profound mind; in accordance with his profound mind, his mind is tamed; in accordance with his tamed mind, he acts in accordance with what is said; in accordance with acting in accordance with what is said, he is able to dedicate merit; in accordance with his dedication, he possesses skillful means; in accordance with his skillful means, he accomplishes beings; in accordance with accomplishing beings, the Buddha Land is purified; in accordance with the Buddha Land being purified, the Dharma is purified; in accordance with the Dharma being purified, wisdom is purified; in accordance with wisdom being purified, his mind is purified; in accordance with his mind being purified, all merits are purified. Therefore, Ratnakuta! If a Bodhisattva wishes to obtain a pure Buddha Land, he should purify his mind; in accordance with his mind being purified, the Buddha Land is purified.'
At that time, Sariputra, through the Buddha's spiritual power, thought: 'If a Bodhisattva's mind is pure, then the Buddha Land is pure, then was my Lord Buddha's mind not pure when he was initially a Bodhisattva?'
凈，而是佛土不凈若此？」
佛知其念，即告之言：「于意云何？日月豈不凈耶？而盲者不見。」
對曰：「不也，世尊！是盲者過，非日月咎。」
「舍利弗！眾生罪故，不見如來佛土嚴凈，非如來咎；舍利弗！我此土凈，而汝不見。」
爾時螺髻梵王語舍利弗：「勿作是意，謂此佛土以為不凈。所以者何？我見釋迦牟尼佛土清凈，譬如自在天宮。」
舍利弗言：「我見此土丘陵坑坎、荊蕀沙礫、土石諸山、穢惡充滿。」
螺髻梵王言：「仁者心有高下，不依佛慧，故見此土為不凈耳！舍利弗！菩薩於一切眾生，悉皆平等，深心清凈，依佛智慧，則能見此佛土清凈。」
於是佛以足指按地，即時三千大千世界，若干百千珍寶嚴飾，譬如寶莊嚴佛，無量功德寶莊嚴土，一切大眾嘆未曾有！而皆自見坐寶蓮華。佛告舍利弗：「汝且觀是佛土嚴凈？」
舍利弗言：「唯然，世尊！本所不見，本所不聞，今佛國土嚴凈悉現。」
佛語舍利弗：「我佛國土常凈若此，為欲度斯下劣人故，示是眾惡不凈土耳！譬如諸天，共寶器食，隨其福德，飯色有異。如是，舍利弗！若人心凈，便見此土功德莊嚴。」
當佛現此國土嚴凈之時，寶積所將五百長者子皆得無生法忍
【現代漢語翻譯】 現代漢語譯本： 『難道是佛的清凈嗎，還是佛土如此不凈？』
佛知道他的想法，就告訴他說：『你認為如何？日月難道不清凈嗎？只是盲人看不見罷了。』
舍利弗回答說：『不是的，世尊！這是盲人的過錯，不是日月的罪過。』
『舍利弗！眾生因為罪業的緣故，看不見如來佛土的莊嚴清凈，這不是如來的過錯；舍利弗！我的這片佛土是清凈的，只是你看不見罷了。』
這時，螺髻梵王（Śroṇa Koṭī Viśākha，一位梵天之王）對舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）說：『不要這樣想，認為這片佛土是不清凈的。為什麼呢？我看見釋迦牟尼佛（Śākyamuni，佛教的創始人）的佛土清凈，就像自在天宮一樣。』
舍利弗說：『我看見這片土地丘陵坑洼、荊棘叢生、沙礫遍地、土石山巒，充滿污穢。』
螺髻梵王說：『仁者的心有高下之分，不依從佛的智慧，所以才看見這片土地是不清凈的！舍利弗！菩薩對於一切眾生，都一律平等對待，內心深處清凈，依從佛的智慧，就能看見這片佛土是清凈的。』
於是，佛用腳趾按壓地面，立刻三千大千世界（Tri-sahasra-mahā-sahasra-lokadhātu，佛教宇宙觀中的一個宇宙），用無數的珍寶裝飾起來，就像寶莊嚴佛（Ratna-vyūha，佛名）的無量功德寶莊嚴土一樣，一切大眾都驚歎從未見過這樣的景象！而且都看見自己坐在寶蓮花上。佛告訴舍利弗：『你看看這片佛土是否莊嚴清凈？』
舍利弗說：『是的，世尊！原本沒有看見，原本沒有聽聞，現在佛的國土莊嚴清凈全都顯現出來了。』
佛告訴舍利弗：『我的佛國土一直都是這樣清凈的，爲了度化這些下劣之人，才示現這些充滿罪惡的不凈土罷了！譬如諸天，用寶器一起吃飯，隨著各自的福德，飯菜的顏色有所不同。像這樣，舍利弗！如果人心清凈，就能看見這片土地功德莊嚴。』
當佛顯現這片國土莊嚴清凈的時候，寶積（Ratnakara，人名）所帶領的五百位長者子都獲得了無生法忍（anutpattika-dharma-kṣānti，對不生不滅之法理的證悟）。
【English Translation】 English version: 'Is it the purity of the Buddha, or is the Buddha-land so impure?'
Knowing his thought, the Buddha told him, 'What do you think? Are the sun and moon not pure? It is only that the blind cannot see them.'
Śāriputra replied, 'No, World-Honored One! It is the fault of the blind, not the fault of the sun and moon.'
'Śāriputra! It is because of the sins of sentient beings that they do not see the adornment and purity of the Tathāgata's Buddha-land, not the fault of the Tathāgata; Śāriputra! My land is pure, but you do not see it.'
At that time, Śroṇa Koṭī Viśākha (a Brahma king with a hair-knot crown) said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), 'Do not think in this way, considering this Buddha-land to be impure. Why? I see the Buddha-land of Śākyamuni (the founder of Buddhism) as pure, like the palace of the Paranirmitavasavartin heaven.'
Śāriputra said, 'I see this land as full of hills and pits, thorns and brambles, gravel and sand, earthen and stone mountains, and filled with filth and evil.'
Śroṇa Koṭī Viśākha said, 'The mind of the venerable one has high and low distinctions, and does not rely on the wisdom of the Buddha, therefore you see this land as impure! Śāriputra! Bodhisattvas regard all sentient beings with equality, with deep and pure minds, and relying on the wisdom of the Buddha, they can see this Buddha-land as pure.'
Then, the Buddha pressed the ground with his toe, and immediately the tri-sahasra-mahā-sahasra-lokadhātu (a great trichiliocosm, a vast cosmic system in Buddhist cosmology) was adorned with countless hundreds of thousands of precious jewels, like the land of immeasurable meritorious adornments of the Buddha Ratna-vyūha (a Buddha's name), and all the assembly exclaimed that they had never seen such a thing! And they all saw themselves sitting on jeweled lotus flowers. The Buddha said to Śāriputra, 'Now, do you see this Buddha-land as adorned and pure?'
Śāriputra said, 'Yes, World-Honored One! What was not seen before, what was not heard before, now the adornment and purity of the Buddha-land are all manifest.'
The Buddha said to Śāriputra, 'My Buddha-land is always as pure as this, but in order to liberate these inferior people, I show this evil and impure land! For example, when the devas eat together from a jeweled vessel, the color of the food varies according to their respective merits. Likewise, Śāriputra! If the mind of a person is pure, then they will see the meritorious adornments of this land.'
When the Buddha manifested this adorned and pure land, the five hundred sons of elders led by Ratnakara (a name) all attained the Anutpattika-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas).
，八萬四千人皆發阿耨多羅三藐三菩提心。佛攝神足，於是世界還復如故；求聲聞乘三萬二千天及人，知有為法皆悉無常，遠塵離垢，得法眼凈；八千比丘，不受諸法，漏盡意解。
維摩詰所說經方便品第二
爾時毗耶離大城中有長者，名維摩詰，已曾供養無量諸佛，深植善本，得無生忍；辯才無礙，遊戲神通，逮諸總持；獲無所畏，降魔勞怨；入深法門，善於智度，通達方便，大愿成就；明瞭眾生心之所趣，又能分別諸根利鈍，久于佛道，心已純淑，決定大乘；諸有所作，能善思量；住佛威儀，心大如海，諸佛咨嗟！弟子、釋、梵、世主所敬。欲度人故，以善方便，居毗耶離；資財無量，攝諸貧民；奉戒清凈，攝諸毀禁；以忍調行，攝諸恚怒；以大精進，攝諸懈怠；一心禪寂，攝諸亂意；以決定慧，攝諸無智；雖為白衣，奉持沙門清凈律行；雖處居家，不著三界；示有妻子，常修梵行；現有眷屬，常樂遠離；雖服寶飾，而以相好嚴身；雖復飲食，而以禪悅為味；若至博弈戲處，輒以度人；受諸異道，不毀正信；雖明世典，常樂佛法；一切見敬，為供養中最；執持正法，攝諸長幼；一切治生諧偶，雖獲俗利，不以喜悅；游諸四衢，饒益眾生；入治政法，救護一切；入講論處，導以大乘；入諸學堂，誘開童
【現代漢語翻譯】 現代漢語譯本：八萬四千人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。佛收回神足，於是世界恢復如初；尋求聲聞乘的三萬二千天人和人，知道有為法都是無常的，遠離塵垢，得到法眼凈；八千比丘，不再執著于諸法，斷盡煩惱，心得解脫。
維摩詰所說經·方便品第二
當時，毗耶離大城中有一位長者，名叫維摩詰（Vimalakirti），他曾經供養過無量諸佛，深深地種下了善根，得到了無生法忍（對法不生不滅的證悟）；辯才無礙，能夠自在地運用神通，獲得了各種總持（陀羅尼，總攝憶持）；獲得了無所畏懼的境界，降伏了魔怨；深入了甚深的佛法之門，擅長運用智慧度化眾生，通達各種方便法門，成就了廣大的誓願；明瞭眾生內心所向，又能分辨眾生根器的利鈍，長久地修習佛道，心已經純凈成熟，決定修習大乘佛法；所做的一切事情，都能夠善於思考衡量；安住于佛的威儀之中，心像大海一樣廣大，受到諸佛的讚歎！是弟子、釋提桓因（釋）、梵天（梵）、世間之主所尊敬的人。爲了度化眾生，以善巧方便，居住在毗耶離城；擁有無量的資財，救濟貧困的百姓；奉持清凈的戒律，攝受那些毀犯禁戒的人；用忍辱來調伏自己的行為，攝受那些容易嗔恚憤怒的人；用大精進來攝受那些懈怠的人；用一心禪定來攝受那些心意散亂的人；用決定的智慧來攝受那些沒有智慧的人；雖然是居家白衣的身份，卻奉行著出家沙門的清凈律行；雖然身處居家生活，卻不執著於三界（欲界、色界、無色界）；示現有妻子，卻常常修習梵行（清凈的行為）；現有眷屬，卻常常喜歡遠離世俗；雖然佩戴寶飾，卻用美好的相貌來莊嚴自身；雖然也飲食，卻以禪悅為滋味；如果到了博弈嬉戲的場所，就用佛法來度化他人；接受各種不同的外道，卻不毀壞對正法的信心；雖然精通世間的典籍，卻常常喜愛佛法；一切人都尊敬他，他是供養中最殊勝的；執持正法，攝受年長和年幼的人；對於一切謀生手段，雖然獲得世俗的利益，也不因此而喜悅；遊走于各個街頭巷尾，饒益眾生；參與政治法律事務，救護一切眾生；進入講經論法的地方，引導人們修習大乘佛法；進入各種學堂，引導開導兒童
【English Translation】 English version: Eighty-four thousand people all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The Buddha withdrew his supernatural power, and the world returned to its original state. Thirty-two thousand gods and humans seeking the Sravaka Vehicle (the vehicle of the hearers) realized that all conditioned dharmas are impermanent, were freed from dust and defilement, and attained the pure Dharma Eye. Eight thousand Bhikshus (monks), not clinging to any dharmas, exhausted their outflows and their minds were liberated.
The Vimalakirti Sutra, Chapter 2: Upaya (Skillful Means)
At that time, in the great city of Vaishali (Viyali), there was an elder named Vimalakirti (Vimalakirti), who had already made offerings to countless Buddhas, deeply planted roots of goodness, and attained the Kshanti (patience, acceptance) of non-origination. His eloquence was unobstructed, he freely manifested supernatural powers, and he had mastered all the Dharanis (mantras, mnemonic devices). He had obtained fearlessness, subdued demonic hindrances and resentments, entered the profound Dharma gates, was skilled in wisdom and skillful means, and had accomplished great vows. He clearly understood the inclinations of sentient beings' minds, and could also distinguish the sharpness and dullness of their faculties. He had long been on the Buddha path, his mind was already pure and mature, and he was determined in the Great Vehicle (Mahayana). Whatever he did, he was able to contemplate and consider well. He abided in the Buddha's dignified deportment, his mind was as vast as the ocean, and he was praised by all the Buddhas! He was respected by disciples, Shakra (Indra), Brahma, and the lords of the world. Wishing to liberate people, he dwelt in Vaishali with skillful means. He possessed immeasurable wealth, gathering in the poor. He upheld the precepts purely, gathering in those who violated the precepts. He tamed his conduct with patience, gathering in those who were angry and wrathful. He gathered in the lazy with great diligence. He gathered in the distracted with one-pointed meditation. He gathered in the ignorant with decisive wisdom. Although he was a layman in white clothes, he observed the pure monastic rules of the Shramanas (ascetics). Although he lived at home, he was not attached to the Three Realms (desire realm, form realm, formless realm). He appeared to have a wife and children, but he always cultivated pure conduct (Brahmacharya). He appeared to have relatives, but he always delighted in detachment. Although he wore precious ornaments, he adorned himself with the auspicious marks and characteristics. Although he ate and drank, he took the joy of Dhyana (meditation) as his food. If he went to places of gambling and amusement, he would always liberate people there. He accepted various heterodox paths, but he did not destroy his correct faith. Although he was learned in worldly classics, he always delighted in the Buddha Dharma. Everyone respected him, and he was the foremost among those who made offerings. He upheld the correct Dharma, gathering in the old and the young. In all his means of livelihood, although he obtained worldly benefits, he was not delighted by them. He wandered through the streets and alleys, benefiting sentient beings. He entered into the affairs of government and law, protecting all beings. He entered into places of lecturing and debate, guiding them with the Great Vehicle. He entered into various schools, guiding and opening up the minds of children.
蒙；入諸淫舍，示欲之過；入諸酒肆，能立其志；若在長者，長者中尊，為說勝法；若在居士，居士中尊，斷其貪著；若在剎利，剎利中尊，教以忍辱；若在婆羅門，婆羅門中尊，除其我慢；若在大臣，大臣中尊，教以正法；若在王子，王子中尊，示以忠孝；若在內官，內官中尊，化政宮女；若在庶民，庶民中尊，令興福力；若在梵天，梵天中尊，誨以勝慧；若在帝釋，帝釋中尊，示現無常；若在護世，護世中尊，護諸眾生。長者維摩詰，以如是等無量方便饒益眾生。
其以方便，現身有疾。以其疾故，國王大臣、長者居士、婆羅門等，及諸王子並余官屬，無數千人，皆往問疾。其往者，維摩詰因以身疾，廣為說法：「諸仁者！是身無常、無強、無力、無堅、速朽之法，不可信也！為苦、為惱，眾病所集。諸仁者！如此身，明智者所不怙；是身如聚沫，不可撮摩；是身如泡，不得久立；是身如炎，從渴愛生；是身如芭蕉，中無有堅；是身如幻，從顛倒起；是身如夢，為虛妄見；是身如影，從業緣現；是身如響，屬諸因緣；是身如浮雲，須臾變滅；是身如電，唸唸不住；是身無主，為如地；是身無我，為如火；是身無壽，為如風；是身無人，為如水；是身不實，四大為家；是身為空，離我我所；是身無知，如草木
【現代漢語翻譯】 現代漢語譯本：進入各種淫穢場所，揭示情慾的過患；進入各種酒館，能夠堅定他們的意志；如果身處長者之中，就在長者中受到尊重，為他們宣說殊勝的佛法；如果身處居士之中，就在居士中受到尊重，斷除他們的貪婪執著；如果身處剎利（武士）之中，就在剎利中受到尊重，教導他們忍辱；如果身處婆羅門（祭司）之中，就在婆羅門中受到尊重，去除他們的我慢；如果身處大臣之中，就在大臣中受到尊重，教導他們正法；如果身處王子之中，就在王子中受到尊重，向他們展示忠誠和孝道；如果身處內官之中，就在內官中受到尊重，教化管理宮女；如果身處平民之中，就在平民中受到尊重，使他們興起福德的力量；如果身處梵天（色界天）之中，就在梵天中受到尊重，教誨他們殊勝的智慧；如果身處帝釋（忉利天主）之中，就在帝釋中受到尊重，向他們展示無常的道理；如果身處護世（四大天王）之中，就在護世中受到尊重，守護所有眾生。長者維摩詰，以像這樣無量的方法饒益眾生。
他以方便示現自己生病。因為他生病的緣故，國王、大臣、長者、居士、婆羅門等，以及各位王子和其餘官屬，無數千人，都前去問候他的病情。對於前去探望的人，維摩詰就藉著自己身體的疾病，廣泛地為他們說法：『各位仁者！這個身體是無常的、不強壯的、沒有力量的、不堅固的、迅速朽壞的，是不可信任的！它是痛苦的、是煩惱的，是各種疾病聚集的地方。各位仁者！這樣的身體，是明智的人所不依賴的；這個身體像一堆泡沫，不可以抓取和觸控；這個身體像水泡，不能夠長久地存在；這個身體像火焰，從渴愛而生；這個身體像芭蕉樹，中間沒有堅實的東西；這個身體像幻術，從顛倒妄想產生；這個身體像夢境，是虛假的見解；這個身體像影子，由業緣顯現；這個身體像迴響，取決於各種因緣；這個身體像浮雲，須臾之間就會變滅；這個身體像閃電，唸唸不停留；這個身體沒有主人，就像大地一樣；這個身體沒有我，就像火焰一樣；這個身體沒有壽命，就像風一樣；這個身體沒有人，就像水一樣；這個身體是不真實的，四大（地、水、火、風）是它的家；這個身體是空虛的，遠離了我和我所；這個身體沒有知覺，就像草木一樣。』
【English Translation】 English version: Entering various brothels, he demonstrates the faults of desire; entering various taverns, he can establish their will; if among elders, he is honored among elders, speaking the supreme Dharma for them; if among laypeople, he is honored among laypeople, cutting off their greed and attachment; if among Kshatriyas (warriors), he is honored among Kshatriyas, teaching them forbearance; if among Brahmins (priests), he is honored among Brahmins, removing their arrogance; if among ministers, he is honored among ministers, teaching them the righteous Dharma; if among princes, he is honored among princes, showing them loyalty and filial piety; if among palace officials, he is honored among palace officials, transforming and managing palace women; if among common people, he is honored among common people, causing them to generate the power of blessings; if among Brahma (form realm heavens), he is honored among Brahma, instructing them with supreme wisdom; if among Indra (lord of Trayastrimsa heaven), he is honored among Indra, demonstrating impermanence; if among the world-protectors (Four Heavenly Kings), he is honored among the world-protectors, protecting all beings. The elder Vimalakirti, with such immeasurable means, benefits sentient beings.
He expediently manifests himself as being ill. Because of his illness, kings, ministers, elders, laypeople, Brahmins, and so on, as well as various princes and other officials, countless thousands of people, all go to inquire about his illness. To those who come to visit, Vimalakirti, taking advantage of his bodily illness, extensively expounds the Dharma: 'Virtuous ones! This body is impermanent, not strong, without strength, not solid, and subject to rapid decay; it is not to be trusted! It is suffering, it is affliction, it is a collection of various diseases. Virtuous ones! Such a body is not relied upon by the wise; this body is like a mass of foam, it cannot be grasped or touched; this body is like a bubble, it cannot last long; this body is like a flame, arising from craving; this body is like a banana tree, there is no solidity within; this body is like an illusion, arising from inverted thoughts; this body is like a dream, it is a false view; this body is like a shadow, appearing from karmic conditions; this body is like an echo, dependent on various causes and conditions; this body is like a floating cloud, it changes and vanishes in an instant; this body is like lightning, it does not stay for a moment; this body has no owner, it is like the earth; this body has no self, it is like fire; this body has no lifespan, it is like wind; this body has no person, it is like water; this body is unreal, the four elements (earth, water, fire, wind) are its home; this body is empty, it is apart from self and what belongs to self; this body is without knowledge, it is like grass and trees.'
瓦礫；是身無作，風力所轉；是身不凈，穢惡充滿；是身為虛偽，雖假以澡浴衣食，必歸磨滅；是身為災，百一病惱；是身如丘井，為老所逼；是身無定，為要當死；是身如毒蛇、如怨賊、如空聚，陰界諸入所共合成。
「諸仁者！此可患厭，當樂佛身。所以者何？佛身者即法身也；從無量功德智慧生，從戒、定、慧、解脫、解脫知見生，從慈、悲、喜、捨生，從佈施、持戒、忍辱、柔和、勤行精進、禪定、解脫、三昧、多聞、智慧諸波羅蜜生，從方便生，從六通生，從三明生，從三十七道品生，從止觀生，從十力、四無所畏、十八不共法生，從斷一切不善法、集一切善法生，從真實生，從不放逸生；從如是無量清凈法生如來身。諸仁者！欲得佛身、斷一切眾生病者，當發阿耨多羅三藐三菩提心。」
如是長者維摩詰，為諸問疾者，如應說法，令無數千人皆發阿耨多羅三藐三菩提心。
維摩詰所說經弟子品第三
爾時長者維摩詰，自念：「寢疾于床，世尊大慈，寧不垂愍？」
佛知其意，即告舍利弗：「汝行詣維摩詰問疾。」
舍利弗白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，曾於林中宴坐樹下，時維摩詰來謂我言：『唯，舍利弗！不必是坐，為宴坐也。夫宴
【現代漢語翻譯】 現代漢語譯本： 這個身體就像瓦礫一樣，沒有自主性，被風力所轉動；這個身體是不清凈的，充滿了污穢和惡臭；這個身體是虛假的，即使用洗浴和衣食來裝飾，最終也必然走向磨滅；這個身體是災難，有各種各樣的疾病困擾；這個身體就像丘陵和水井一樣，被衰老所逼迫；這個身體沒有定性，終究要面臨死亡；這個身體就像毒蛇、怨賊、空虛的聚落，是由陰界和諸入共同組成的。 『各位仁者！這個身體令人厭惡，應當欣樂佛身。為什麼呢？佛身就是法身；是從無量的功德和智慧產生的，是從戒、定、慧（sila, samadhi, prajna） 、解脫（vimoksha）、解脫知見（vimoksha-jnana-darshana）產生的，是從慈（maitri）、悲（karuna）、喜（mudita）、舍（upeksa）產生的，是從佈施（dana）、持戒（sila）、忍辱（kshanti）、柔和、勤行精進（virya）、禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）、多聞、智慧（prajna）等諸波羅蜜（paramita）產生的，是從方便（upaya）產生的，是從六通（sadabhijna）產生的，是從三明（tisro vidya）產生的，是從三十七道品（bodhipaksadharma）產生的，是從止觀（samatha-vipassana）產生的，是從十力（dasa-bala）、四無所畏（catu-vaisaradyani）、十八不共法（astava-dasavenika-dharma）產生的，是從斷除一切不善法、積聚一切善法產生的，是從真實產生的，是從不放逸產生的；如來之身就是從這樣無量的清凈法產生的。各位仁者！想要獲得佛身、斷除一切眾生的疾病，就應當發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。』 就這樣，長者維摩詰，為前來問候疾病的人們，根據他們的情況說法，使得無數千人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta）。 維摩詰所說經弟子品第三 當時，長者維摩詰，心想：『我臥病在床，世尊大慈大悲，難道不會憐憫我嗎？』 佛知道他的心意，就告訴舍利弗（Sariputra）說：『你去維摩詰那裡問候他的疾病。』 舍利弗（Sariputra）對佛說：『世尊！我不勝任去那裡問候疾病。為什麼呢？我記得過去，曾經在林中樹下靜坐，當時維摩詰來對我說：『喂，舍利弗（Sariputra）！不必一定是坐著，才算是靜坐。真正的靜坐』
【English Translation】 English version: This body is like rubble; it is without self-determination, turned by the force of the wind; this body is impure, filled with filth and foulness; this body is false, though adorned with bathing, clothing, and food, it will inevitably return to decay; this body is a calamity, afflicted by hundreds of diseases; this body is like a hill and a well, pressed by old age; this body is impermanent, destined to die; this body is like a poisonous snake, a vengeful thief, an empty gathering, composed of the realms of sense and the various entrances. 『Virtuous ones! This is something to be worried about and厭惡, one should delight in the Buddha's body. Why? The Buddha's body is the Dharma body; it arises from immeasurable merit and wisdom, from morality (sila), concentration (samadhi), wisdom (prajna), liberation (vimoksha), and the knowledge and vision of liberation (vimoksha-jnana-darshana); it arises from loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa); it arises from giving (dana), upholding precepts (sila), patience (kshanti), gentleness, diligent effort (virya), meditative concentration (dhyana), liberation (vimoksha), samadhi, vast learning, wisdom (prajna), and the various perfections (paramita); it arises from skillful means (upaya), from the six superknowledges (sadabhijna), from the three kinds of knowledge (tisro vidya), from the thirty-seven factors of enlightenment (bodhipaksadharma), from cessation and contemplation (samatha-vipassana), from the ten powers (dasa-bala), the four fearlessnesses (catu-vaisaradyani), and the eighteen unshared qualities of a Buddha (astava-dasavenika-dharma); it arises from abandoning all unwholesome dharmas and accumulating all wholesome dharmas; it arises from truth, from non-negligence; the Tathagata's body arises from such immeasurable pure dharmas. Virtuous ones! If you wish to attain the Buddha's body and cure all beings' illnesses, you should arouse the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta).』 In this way, the elder Vimalakirti, for those who came to inquire about his illness, taught the Dharma according to their needs, causing countless thousands of people to arouse the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta). The Vimalakirti Nirdesa Sutra, Chapter 3: Disciples At that time, the elder Vimalakirti thought to himself: 『I am lying sick in bed; the World-Honored One is greatly compassionate; would he not take pity on me?』 The Buddha, knowing his thoughts, immediately said to Sariputra: 『Go to Vimalakirti and inquire about his illness.』 Sariputra said to the Buddha: 『World-Honored One! I am not capable of going there to inquire about his illness. Why? I remember in the past, I was sitting in meditation under a tree in the forest, when Vimalakirti came and said to me: 『Hey, Sariputra! It is not necessary to be sitting to be in meditation. True meditation』
坐者，不於三界現身意，是為宴坐；不起滅定而現諸威儀，是為宴坐；不捨道法而現凡夫事，是為宴坐；心不住內亦不在外，是為宴坐；于諸見不動，而修行三十七品，是為宴坐；不斷煩惱而入涅槃，是為宴坐。若能如是坐者，佛所印可。』時我，世尊！聞說是語，默然而止，不能加報！故我不任詣彼問疾。」
佛告大目犍連：「汝行詣維摩詰問疾。」
目連白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔入毗耶離大城，于里巷中為諸居士說法。時維摩詰來謂我言：『唯，大目連！為白衣居士說法，不當如仁者所說。夫說法者，當如法說。法無眾生，離眾生垢故；法無有我，離我垢故；法無壽命，離生死故；法無有人，前後際斷故；法常寂然，滅諸相故；法離於相，無所緣故；法無名字，言語斷故；法無有說，離覺觀故；法無形相，如虛空故；法無戲論，畢竟空故；法無我所，離我所故；法無分別，離諸識故；法無有比，無相待故；法不屬因，不在緣故；法同法性，入諸法故；法隨於如，無所隨故；法住實際，諸邊不動故；法無動搖，不依六塵故；法無去來，常不住故；法順空，隨無相，應無作；法離好醜，法無增損，法無生滅，法無所歸；法過眼耳鼻舌身心；法無高下，法常住不動，法離一
切觀行。唯，大目連！法相如是，豈可說乎？夫說法者，無說無示；其聽法者，無聞無得。譬如幻士，為幻人說法。當建是意，而為說法。當了眾生根有利鈍，善於知見無所掛礙，以大悲心贊于大乘，念報佛恩不斷三寶，然後說法。』維摩詰說是法時，八百居士發阿耨多羅三藐三菩提心。我無此辯，是故不任詣彼問疾。」
佛告大迦葉：「汝行詣維摩詰問疾。」
迦葉白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，于貧里而行乞，時維摩詰來謂我言：『唯，大迦葉！有慈悲心而不能普舍豪富，從貧乞。迦葉！住平等法，應次行乞食；為不食故，應行乞食；為壞和合相故，應取揣食；為不受故，應受彼食；以空聚想，入于聚落；所見色與盲等，所聞聲與響等，所嗅香與風等，所食味不分別，受諸觸如智證，知諸法如幻相；無自性，無他性；本自不然，今則無滅。迦葉！若能不捨八邪、入八解脫，以邪相入正法；以一食施一切，供養諸佛，及眾賢聖，然後可食；如是食者，非有煩惱，非離煩惱；非入定意，非起定意；非住世間，非住涅槃。其有施者，無大福，無小福；不為益，不為損，是為正入佛道，不依聲聞。迦葉！若如是食，為不空食人之施也。』時我，世尊！聞說是語，得未曾有，即於一
【現代漢語翻譯】 現代漢語譯本：切勿以尋常之見解去觀察修行。』維摩詰說，『大目連（Maha Maudgalyayana，佛陀十大弟子之一）！法的真實相狀就是如此，哪裡可以用言語來完全表達呢？真正的說法者，是無說而說，無示而示；而真正的聽法者，是無聞而聞，無得而得。這就好比幻術師，為他所幻化出來的人說法一樣。應當樹立這樣的意念，然後才去說法。應當瞭解眾生的根器有利有鈍，善於運用智慧和見解而無所掛礙，以廣大的慈悲心來讚揚大乘佛法，念念不忘報答佛的恩德，不讓佛法僧三寶斷絕，然後才可以說法。』維摩詰（Vimalakirti，一位著名的在家菩薩）在宣說這個法的時候，有八百位居士發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，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他的疾病。』
佛陀告訴摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）說：『你去維摩詰（Vimalakirti，一位著名的在家菩薩）那裡問候他的疾病。』
迦葉（Kasyapa，佛陀十大弟子之一）對佛陀說：『世尊！我不能勝任去那裡問候他的疾病。這是什麼原因呢？我回憶起過去，在貧民窟里乞食的時候，維摩詰（Vimalakirti，一位著名的在家菩薩）對我說：『喂，大迦葉（Mahakasyapa，佛陀十大弟子之一）！你雖然有慈悲心，卻不能普遍地佈施給那些豪門富戶，反而只向貧窮的人乞討。迦葉（Kasyapa，佛陀十大弟子之一）！安住于平等之法，應當依次地去乞食；爲了不執著于食物的緣故，才去乞食；爲了破除和合之相的緣故，才去接受食物；爲了不貪著的緣故，才去接受別人的食物；以觀想空性的心態，進入村落；所見到的色塵，要像盲人一樣視而不見；所聽到的聲音，要像迴響一樣不執著；所嗅到的香氣，要像風一樣不留痕跡；所嚐到的味道，不要加以分別；所感受到的觸覺，要像智者證悟一樣；了知一切諸法，都如幻象一般；沒有自性，也沒有他性；本來就不是自然而有的，現在也沒有消滅。迦葉（Kasyapa，佛陀十大弟子之一）！如果能夠不捨棄八邪（Eightfold Wrong Paths），而進入八解脫（Eight Deliverances），以邪相進入正法；以一食佈施給一切眾生，供養諸佛以及各位賢聖，然後才可以食用；像這樣食用的人，既沒有煩惱，也沒有脫離煩惱；既沒有進入禪定，也沒有從禪定中出來；既沒有安住於世間，也沒有安住于涅槃。給予佈施的人，既沒有大的福報，也沒有小的福報；既沒有利益，也沒有損害，這才是真正地進入佛道，而不是依附於聲聞乘。迦葉（Kasyapa，佛陀十大弟子之一）！如果像這樣食用，才不算白白地接受別人的佈施。』當時，世尊！我聽了這些話，感到前所未有，立刻在一
【English Translation】 English version: 『Do not observe practice with ordinary views.』 Vimalakirti said, 『O Maha Maudgalyayana (one of the ten principal disciples of the Buddha)! The true aspect of the Dharma is such that how can it be fully expressed in words? A true Dharma speaker speaks without speaking, shows without showing; and a true Dharma listener hears without hearing, attains without attaining. It is like a magician preaching to the people he has conjured up. One should establish this intention before preaching the Dharma. One should understand that beings have sharp or dull faculties, be skilled in using wisdom and insight without any hindrance, praise the Mahayana (Great Vehicle) with great compassion, constantly remember to repay the Buddha's kindness, and not let the Three Jewels (Buddha, Dharma, Sangha) be cut off, then one can preach the Dharma.』 When Vimalakirti (a famous lay Bodhisattva) was expounding this Dharma, eight hundred lay people aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). I do not have such eloquence, so I am not qualified to go there to inquire about his illness.』
The Buddha said to Mahakasyapa (one of the ten principal disciples of the Buddha): 『Go to Vimalakirti (a famous lay Bodhisattva) and inquire about his illness.』
Kasyapa (one of the ten principal disciples of the Buddha) said to the Buddha: 『World Honored One! I am not qualified to go there to inquire about his illness. Why is that? I recall that in the past, when I was begging for food in a poor neighborhood, Vimalakirti (a famous lay Bodhisattva) said to me: 『O Maha Kasyapa (one of the ten principal disciples of the Buddha)! Although you have compassion, you cannot universally give to the wealthy and powerful, but instead beg only from the poor. Kasyapa (one of the ten principal disciples of the Buddha)! Abiding in the Dharma of equality, you should beg for food in order; you should beg for food because you are not attached to food; you should accept food in order to break the appearance of combination; you should accept others' food because you are not greedy; enter the village with the thought of emptiness; the sights you see should be like those of a blind person, unseeing; the sounds you hear should be like echoes, unattached; the smells you smell should be like the wind, leaving no trace; the tastes you taste should not be distinguished; the touches you feel should be like the wisdom of enlightenment; know that all dharmas are like illusions; without self-nature, without other-nature; originally not naturally existing, now without extinction. Kasyapa (one of the ten principal disciples of the Buddha)! If one can not abandon the Eight Wrong Paths (Eightfold Wrong Paths) and enter the Eight Deliverances (Eight Deliverances), enter the right Dharma with the appearance of wrongness; give one meal to all beings, make offerings to all Buddhas and all sages, then one can eat; one who eats like this has neither afflictions nor is free from afflictions; neither enters samadhi nor emerges from samadhi; neither abides in the world nor abides in Nirvana. The giver has neither great merit nor small merit; neither benefit nor harm, this is truly entering the Buddha's path, not relying on the Sravaka Vehicle. Kasyapa (one of the ten principal disciples of the Buddha)! If one eats like this, one is not eating the alms of others in vain.』 At that time, World Honored One! When I heard these words, I felt unprecedented, and immediately in one
切菩薩，深起敬心，復作是念：『斯有家名，辯才智慧乃能如是！其誰聞此不發阿耨多羅三藐三菩提心？』我從是來，不復勸人以聲聞、辟支佛行。是故不任詣彼問疾。」
佛告須菩提：「汝行詣維摩詰問疾。」
須菩提白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，入其舍，從乞食，時維摩詰取我缽，盛滿飯，謂我言：『唯，須菩提！若能于食等者，諸法亦等，諸法等者，于食亦等；如是行乞，乃可取食。若須菩提不斷淫怒癡，亦不與俱；不壞於身，而隨一相；不滅癡愛，起于明脫；以五逆相而得解脫，亦不解不縛；不見四諦，非不見諦；非得果，非不得果；非凡夫，非離凡夫法；非聖人，非不聖人；雖成就一切法，而離諸法相，乃可取食。若須菩提不見佛，不聞法，彼外道六師：富蘭那迦葉、末伽梨拘賒梨子、刪阇夜毗羅胝子、阿耆多翅舍欽婆羅、迦羅鳩馱迦旃延、尼犍陀若提子等，是汝之師。因其出家，彼師所墮，汝亦隨墮，乃可取食。若須菩提入諸邪見，不到彼岸；住於八難，不得無難；同於煩惱，離清凈法；汝得無諍三昧，一切眾生亦得是定；其施汝者，不名福田；供養汝者，墮三惡道；為與眾魔共一手作諸勞侶，汝與眾魔，及諸塵勞，等無有異；於一切眾生而有怨心，謗諸佛、
【現代漢語翻譯】 切菩薩深深地升起敬佩之心，又這樣想：『這個人有家室，卻有如此的辯才和智慧！誰聽了這些話不會發起阿耨多羅三藐三菩提心（無上正等正覺之心）呢？』我從那以後，就不再勸人修習聲聞、辟支佛的行爲了。因此，我不適合去他那裡問候病情。」
佛告訴須菩提：「你前去維摩詰（居士名）那裡問候病情。」
須菩提對佛說：「世尊！我不堪勝任去他那裡問候病情。這是什麼原因呢？我記得過去，我到他家去乞食，當時維摩詰取過我的缽，盛滿了飯，對我說：『喂，須菩提！如果能對食物平等看待，那麼對諸法也能平等看待，對諸法平等看待，那麼對食物也能平等看待；像這樣乞食，才可以取食。如果須菩提不斷除淫慾、嗔恚、愚癡，也不與它們分離；不毀壞這個身體，卻隨順於單一的表相；不滅除癡愛，卻生起明智的解脫；以五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的現象而得到解脫，也是不解脫也不束縛；不見四諦（苦、集、滅、道），也不是不見四諦；不是得到果位，也不是沒有得到果位；不是凡夫，也不是脫離凡夫的法；不是聖人，也不是不聖人；雖然成就一切法，卻遠離諸法的表相，才可以取食。如果須菩提不見佛，不聞法，那麼那些外道六師：富蘭那迦葉（懷疑論者），末伽梨拘賒梨子（宿命論者），刪阇夜毗羅胝子（不可知論者），阿耆多翅舍欽婆羅（虛無論者），迦羅鳩馱迦旃延（詭辯論者），尼犍陀若提子（耆那教創始人）等，就是你的老師。因為他們出家，他們的老師所墮入的邪見，你也跟隨墮入，才可以取食。如果須菩提進入各種邪見，不能到達彼岸；安住在八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）之中，不能得到沒有災難；等同於煩惱，遠離清凈的佛法；你得到無諍三昧（沒有爭論的禪定），一切眾生也得到這種禪定；佈施給你的人，不稱為福田；供養你的人，墮入三惡道；（你）與眾魔共同合作，做各種勞苦的伴侶，你與眾魔，以及各種塵勞，完全沒有差別；對於一切眾生而有怨恨之心，誹謗諸佛、』
【English Translation】 That Bodhisattva deeply arose respect and further thought: 『This person, though having a family, possesses such eloquence and wisdom! Who, upon hearing this, would not generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?』 Since then, I no longer encourage people to practice the path of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). Therefore, I am not fit to visit him and inquire about his illness.』
The Buddha said to Subhuti: 『You should go to Vimalakirti (a lay Buddhist) and inquire about his illness.』
Subhuti said to the Buddha: 『World Honored One! I am not capable of visiting him and inquiring about his illness. Why is that? I remember in the past, I went to his house to beg for food. At that time, Vimalakirti took my bowl, filled it with rice, and said to me: 『O Subhuti! If one can regard food equally, then all dharmas are also equal. If all dharmas are equal, then food is also equal. Only by begging in this way can one take food. If Subhuti does not cut off lust, anger, and ignorance, nor separate from them; does not destroy this body, yet follows a single appearance; does not extinguish ignorance and love, yet arises with enlightened liberation; attains liberation through the appearance of the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), which is neither liberation nor bondage; does not see the Four Noble Truths (suffering, accumulation, cessation, path), yet does not not see the Truths; is neither attaining fruition nor not attaining fruition; is neither a common person nor apart from the dharma of common people; is neither a sage nor not a sage; though accomplishing all dharmas, yet is apart from the appearances of all dharmas, only then can one take food. If Subhuti does not see the Buddha, does not hear the Dharma, then those six heretical teachers: Purana Kashyapa (a skeptic), Makkhali Gosala (a fatalist), Sanjaya Belatthiputta (an agnostic), Ajita Kesakambali (a materialist), Pakudha Kaccayana (an eternalist), Nigantha Nataputta (the founder of Jainism), etc., are your teachers. Because of their renunciation, the wrong views that their teachers have fallen into, you also follow and fall into, only then can one take food. If Subhuti enters into various wrong views, unable to reach the other shore; dwells in the eight difficulties (hell beings, hungry ghosts, animals, long-life heavens, border regions, being blind, deaf, or mute, worldly cleverness and intelligence, being born before or after a Buddha), unable to obtain no difficulties; is the same as afflictions, apart from pure Dharma; you obtain the Samadhi of No-Contention (a meditative state free from disputes), all sentient beings also obtain this samadhi; those who give to you are not called fields of merit; those who make offerings to you fall into the three evil realms; (you) work together with all demons, becoming companions in various toils, you and all demons, as well as all defilements, are completely without difference; harbor resentment towards all sentient beings, slander all Buddhas,'
毀於法，不入眾數，終不得滅度。汝若如是，乃可取食。』時我，世尊！聞此語茫然，不識是何言？不知以何答？便置缽欲出其舍。維摩詰言：『唯，須菩提！取缽勿懼。于意云何？如來所作化人，若以是事詰，寧有懼不？』我言：『不也！』維摩詰言：『一切諸法，如幻化相，汝今不應有所懼也。所以者何？一切言說不離是相；至於智者，不著文字，故無所懼。何以故？文字性離，無有文字，是則解脫；解脫相者，則諸法也。』維摩詰說是法時，二百天子得法眼凈，故我不任詣彼問疾。」
佛告富樓那彌多羅尼子：「汝行詣維摩詰問疾。」
富樓那白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔于大林中，在一樹下為諸新學比丘說法。時維摩詰來謂我言：『唯，富樓那！先當入定，觀此人心，然後說法。無以穢食置於寶器，當知是比丘心之所念，無以琉璃同彼水精。汝不能知眾生根源，無得發起以小乘法。彼自無瘡，勿傷之也；欲行大道，莫示小徑；無以大海，內于牛跡；無以日光，等彼螢火。富樓那！此比丘久發大乘心，中忘此意，如何以小乘法而教導之？我觀小乘智慧微淺，猶如盲人，不能分別一切眾生根之利鈍。』時維摩詰即入三昧，令此比丘自識宿命，曾於五百佛所植眾德本，迴向
【現代漢語翻譯】 現代漢語譯本： 『如果（你的行為）違背了佛法，不能融入大眾，最終就無法得到解脫。如果你能做到這樣，才可以接受供養。』當時，世尊！我聽了這些話感到茫然，不明白他是什麼意思？也不知道該如何回答？就放下缽想離開他的住所。維摩詰說：『喂，須菩提（Subhuti）！拿著缽不要害怕。你認為怎麼樣？如來（Tathagata）所變化的化人，如果被這些事情詰問，會有恐懼嗎？』我說：『不會的！』維摩詰說：『一切諸法，都像幻化一樣，你現在不應該有所畏懼。為什麼呢？一切言語表達都離不開這些現象；但對於有智慧的人來說，他們不會執著于文字，所以沒有什麼好害怕的。為什麼呢？文字的本性是虛幻不實的，沒有文字才是真正的解脫；而解脫的境界，就是一切諸法的實相。』維摩詰說法的時候，有二百位天子得到了清凈的法眼，所以我不能勝任去他那裡問候疾病。 佛告訴富樓那彌多羅尼子（Purna Maitrayani-putra）：『你去維摩詰那裡問候疾病。』 富樓那對佛說：『世尊！我不能勝任去他那裡問候疾病。為什麼呢？我記得以前在大林中，在一棵樹下為那些新學的比丘說法。當時維摩詰來對我說：『喂，富樓那！你應該先入定，觀察這些人的心，然後再說法。不要把不乾淨的食物放在寶貴的器皿里，要知道這些比丘心裡在想什麼，不要把琉璃和水晶混為一談。你不能瞭解眾生的根器，不要用小乘佛法來引導他們。他們自己沒有傷口，就不要去傷害他們；想要走大道，就不要指示小路；不要把大海裝在牛蹄印里；不要把太陽的光芒和螢火蟲的光芒相提並論。富樓那！這些比丘很久以前就發了大乘菩提心，後來忘記了，怎麼能用小乘佛法來教導他們呢？我認為小乘的智慧非常淺薄，就像盲人一樣，不能分辨一切眾生根器的利鈍。』當時維摩詰就進入三昧，讓這些比丘自己認識到宿命，知道他們曾經在五百位佛那裡種下各種功德的根本，並且迴向
【English Translation】 English version: 'If (your conduct) is destroyed by the Dharma, does not enter the multitude, and ultimately cannot attain liberation. If you are like this, then you may take food.' At that time, World Honored One! When I heard these words, I was bewildered, not knowing what they meant? And not knowing how to answer? Then I put down my bowl and wanted to leave his house. Vimalakirti (Vimalakirti) said: 'Hey, Subhuti (Subhuti)! Take your bowl and do not be afraid. What do you think? If a manifested person created by the Tathagata (Tathagata) were questioned about these matters, would he be afraid?' I said: 'No!' Vimalakirti said: 'All dharmas are like illusory appearances, you should not be afraid now. Why? All speech and expression cannot be separated from these appearances; but as for the wise, they are not attached to words, so there is nothing to fear. Why? The nature of words is detachment, without words there is liberation; and the aspect of liberation is all dharmas.' When Vimalakirti spoke this Dharma, two hundred devas attained the purity of the Dharma Eye, therefore I am not capable of going there to inquire about his illness. The Buddha told Purna Maitrayani-putra (Purna Maitrayani-putra): 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.' Purna (Purna) said to the Buddha: 'World Honored One! I am not capable of going there to inquire about his illness. Why? I remember that in the past, in the great forest, under a tree, I was teaching the Dharma to the newly learning bhikshus. At that time, Vimalakirti (Vimalakirti) came and said to me: 'Hey, Purna (Purna)! You should first enter into samadhi, observe the minds of these people, and then teach the Dharma. Do not put unclean food in precious vessels, you should know what these bhikshus are thinking in their minds, do not confuse lapis lazuli with crystal. You cannot understand the roots of sentient beings, do not use the Small Vehicle Dharma to guide them. They have no wounds themselves, do not hurt them; if you want to walk the Great Path, do not show them small paths; do not put the ocean in a cow's footprint; do not equate the light of the sun with the light of a firefly. Purna (Purna)! These bhikshus have long ago aroused the Great Vehicle Bodhi mind, but later forgot it, how can you teach them with the Small Vehicle Dharma? I think the wisdom of the Small Vehicle is very shallow, like a blind person, unable to distinguish the sharpness and dullness of the roots of all sentient beings.' At that time, Vimalakirti (Vimalakirti) immediately entered samadhi, allowing these bhikshus to recognize their past lives, knowing that they had planted the roots of various merits in the presence of five hundred Buddhas, and dedicated them
阿耨多羅三藐三菩提，即時豁然，還得本心。於是諸比丘稽首禮維摩詰足。時維摩詰因為說法，于阿耨多羅三藐三菩提不復退轉。我念聲聞不觀人根，不應說法，是故不任詣彼問疾。」
佛告摩訶迦旃延：「汝行詣維摩詰問疾。」
迦旃延白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔者，佛為諸比丘略說法要，我即於後，敷演其義，謂無常義、苦義、空義、無我義、寂滅義。時維摩詰來謂我言：『唯，迦旃延！無以生滅心行，說實相法。迦旃延！諸法畢竟不生不滅，是無常義；五受陰，洞達空無所起，是苦義；諸法究竟無所有，是空義；於我、無我而不二，是無我義；法本不然，今則無滅，是寂滅義。』說是法時，彼諸比丘心得解脫。故我不任詣彼問疾。」
佛告阿那律：「汝行詣維摩詰問疾。」
阿那律白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一處經行，時有梵王，名曰嚴凈，與萬梵俱，放凈光明，來詣我所，稽首作禮問我言：『幾何阿那律天眼所見？』我即答言：『仁者！吾見此釋迦牟尼佛土三千大千世界，如觀掌中庵摩勒果。』時維摩詰來謂我言：『唯，阿那律！天眼所見，為作相耶？無作相耶？假使作相，則與外道五通等；若無作相，即是無為，不應
【現代漢語翻譯】 現代漢語譯本：當證得阿耨多羅三藐三菩提（無上正等正覺）時，立即豁然開悟，恢復了本來的心性。於是眾比丘向維摩詰的腳稽首致敬。當時維摩詰因此為他們說法，使他們在阿耨多羅三藐三菩提上不再退轉。我認為聲聞乘的修行者不觀察眾生的根器，不應該說法，因此我不能勝任去那裡問候他的疾病。
佛告訴摩訶迦旃延（佛陀十大弟子之一，以善於論議著稱）：「你去維摩詰那裡問候他的疾病。」
迦旃延對佛說：「世尊！我不能勝任去那裡問候他的疾病。這是什麼原因呢？我記得過去，佛為眾比丘簡略地講說法要，我隨後就詳細地闡述其中的含義，即無常的含義、苦的含義、空的含義、無我的含義、寂滅的含義。當時維摩詰來對我說：『喂，迦旃延！不要用生滅的心行，來說實相之法。迦旃延！諸法畢竟是不生不滅的，這就是無常的含義；五受陰（色、受、想、行、識五蘊），徹底通達其空性而無所生起，這就是苦的含義；諸法究竟來說都是一無所有的，這就是空的含義；對於我與無我而不執著於二者，這就是無我的含義；法本來不是這樣，現在也就沒有滅，這就是寂滅的含義。』當他說這些法的時候，那些比丘的心得到了解脫。所以我不能勝任去那裡問候他的疾病。」
佛告訴阿那律（佛陀十大弟子之一，以天眼第一著稱）：「你去維摩詰那裡問候他的疾病。」
阿那律對佛說：「世尊！我不能勝任去那裡問候他的疾病。這是什麼原因呢？我記得過去我在一個地方經行，當時有一位梵天之王，名叫嚴凈，與一萬梵天一起，放出清凈的光明，來到我的住所，稽首作禮問我：『阿那律的天眼能看到多遠？』我立即回答說：『仁者！我能看到這釋迦牟尼佛土的三千大千世界，就像觀看掌中的庵摩勒果（一種果實）一樣。』當時維摩詰來對我說：『喂，阿那律！天眼所見，是有所造作的相呢？還是沒有造作的相呢？假如是有所造作的相，那就與外道（佛教以外的宗教）的五神通（天眼通、天耳通、他心通、宿命通、神足通）相等了；如果是沒有造作的相，那就是無為法，不應該
【English Translation】 English version: Upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), he immediately awakened and regained his original mind. Thereupon, the Bhikshus bowed and paid homage to Vimalakirti's feet. At that time, Vimalakirti expounded the Dharma for them, causing them to never regress from Anuttara-samyak-sambodhi. I believe that Sravakas (Disciples who learn by hearing) do not observe the faculties of beings and should not expound the Dharma; therefore, I am not qualified to visit him and inquire about his illness.'
The Buddha said to Maha-Katyayana (One of the ten great disciples of the Buddha, known for his skill in debate), 'Go and visit Vimalakirti and inquire about his illness.'
Katyayana said to the Buddha, 'World Honored One! I am not qualified to visit him and inquire about his illness. Why is that? I remember that in the past, the Buddha briefly expounded the essentials of the Dharma for the Bhikshus, and I subsequently elaborated on their meaning, namely the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of non-self, and the meaning of quiescence. At that time, Vimalakirti came and said to me, 'Hey, Katyayana! Do not use the mind of arising and ceasing to speak of the Dharma of true reality. Katyayana! All dharmas ultimately neither arise nor cease; this is the meaning of impermanence. The five skandhas (form, feeling, perception, mental formations, and consciousness), thoroughly understanding their emptiness and without any arising, this is the meaning of suffering. All dharmas ultimately have nothing at all; this is the meaning of emptiness. Regarding self and non-self without clinging to either, this is the meaning of non-self. The Dharma was not originally so, and now there is no cessation; this is the meaning of quiescence.' When he spoke these dharmas, the minds of those Bhikshus were liberated. Therefore, I am not qualified to visit him and inquire about his illness.'
The Buddha said to Anuruddha (One of the ten great disciples of the Buddha, known as foremost in divine eye), 'Go and visit Vimalakirti and inquire about his illness.'
Anuruddha said to the Buddha, 'World Honored One! I am not qualified to visit him and inquire about his illness. Why is that? I remember that in the past, I was walking in one place, when a Brahma King, named Immaculate Glory, together with ten thousand Brahmas, emitted pure light and came to my place, bowed and paid homage, and asked me, 'How far can Anuruddha's divine eye see?' I immediately replied, 'O Noble One! I can see this Shakyamuni Buddha's land of the three thousand great thousand worlds, as if observing an Amalaka fruit (a type of fruit) in the palm of my hand.' At that time, Vimalakirti came and said to me, 'Hey, Anuruddha! Is what the divine eye sees a constructed appearance or an unconstructed appearance? If it is a constructed appearance, then it is equal to the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and psychic powers) of the non-Buddhist paths (religions other than Buddhism); if it is an unconstructed appearance, then it is unconditioned, and should not
有見。』世尊！我時默然。彼諸梵聞其言，得未曾有！即為作禮而問曰：『世孰有真天眼者？』維摩詰言：『有佛、世尊，得真天眼，常在三昧，悉見諸佛國，不以二相。』於是嚴凈梵王及其眷屬五百梵天，皆發阿耨多羅三藐三菩提心，禮維摩詰足已，忽然不現！故我不任詣彼問疾。」
佛告優波離：「汝行詣維摩詰問疾。」
優波離白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔者，有二比丘犯律行，以為恥，不敢問佛，來問我言：『唯，優波離！我等犯律，誠以為恥，不敢問佛，愿解疑悔，得免斯咎！』我即為其如法解說。時維摩詰來謂我言：『唯，優波離！無重增此二比丘罪！當直除滅，勿擾其心。所以者何？彼罪性不在內、不在外、不在中間，如佛所說，心垢故眾生垢，心凈故眾生凈。心亦不在內、不在外、不在中間，如其心然，罪垢亦然，諸法亦然，不出于如。如優波離，以心相得解脫時，寧有垢不？』我言：『不也！』維摩詰言：『一切眾生心相無垢，亦復如是。唯，優波離！妄想是垢，無妄想是凈；顛倒是垢，無顛倒是凈；取我是垢，不取我是凈。優波離！一切法生滅不住，如幻如電，諸法不相待，乃至一念不住；諸法皆妄見，如夢、如炎、如水中月、如鏡中像，以妄想生。其知
【現代漢語翻譯】 現代漢語譯本： 『我明白了。』世尊！我當時沉默不語。那些梵天聽到這些話，感到前所未有！立刻向我行禮並問道：『世間誰擁有真正的天眼呢？』維摩詰說：『有佛（Buddha，覺悟者）、世尊（World-Honored One，佛的尊稱），得到真正的天眼，常在禪定之中，完全看見各佛國，不以二元對立的觀點來看待。』於是嚴凈梵王（Brahma King Yan Jing）及其眷屬五百梵天，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），向維摩詰的腳行禮后，忽然消失不見！所以我不能勝任去那裡問候他的疾病。』
佛（Buddha）告訴優波離（Upali）: 『你去維摩詰（Vimalakirti）那裡問候他的疾病。』
優波離（Upali）對佛（Buddha）說：『世尊！我不能勝任去那裡問候他的疾病。這是什麼原因呢？我記得過去，有兩個比丘（bhiksu，出家修行的男子）違反了戒律，感到羞恥，不敢問佛（Buddha），來問我說：『優波離（Upali）！我們違反了戒律，實在感到羞恥，不敢問佛（Buddha），希望你能解除我們的疑惑和後悔，使我們免除這些罪過！』我便為他們如法地解釋。當時維摩詰（Vimalakirti）來對我說：『優波離（Upali）！不要加重這兩個比丘（bhiksu）的罪過！應當直接消除他們的罪過，不要擾亂他們的心。這是什麼原因呢？罪過的性質不在內、不在外、不在中間，正如佛（Buddha）所說，心污濁所以眾生污濁，心清凈所以眾生清凈。心也不在內、不在外、不在中間，像心這樣，罪過也這樣，一切法也這樣，都不超出如如（tathata，真如實性）。優波離（Upali），以心相得到解脫時，難道還有污垢嗎？』我說：『沒有了！』維摩詰（Vimalakirti）說：『一切眾生的心相本來就沒有污垢，也是這樣。優波離（Upali）！妄想是污垢，沒有妄想是清凈；顛倒是污垢，沒有顛倒是清凈；執取我是污垢，不執取我是清凈。優波離（Upali）！一切法生滅不住，如幻如電，諸法不互相等待，乃至一念也不停留；一切法都是虛妄的見解，如夢、如陽焰、如水中月、如鏡中像，由妄想產生。知道這些
【English Translation】 English version: 『I understand.』 World-Honored One! At that time, I remained silent. Those Brahmas, hearing these words, felt something they had never experienced before! They immediately bowed to me and asked: 『Who in the world possesses true divine vision?』 Vimalakirti said: 『There are Buddhas (Buddha, the awakened one), World-Honored Ones (World-Honored One, an honorific title for the Buddha), who have attained true divine vision, are constantly in samadhi (samadhi, meditative absorption), and completely see all Buddha lands, without viewing them with dualistic perspectives.』 Thereupon, Brahma King Yan Jing (Brahma King Yan Jing) and his retinue of five hundred Brahmas all aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), bowed at Vimalakirti's feet, and suddenly disappeared! Therefore, I am not capable of going there to inquire about his illness.』
The Buddha (Buddha) said to Upali (Upali): 『You go to Vimalakirti (Vimalakirti) to inquire about his illness.』
Upali (Upali) said to the Buddha (Buddha): 『World-Honored One! I am not capable of going there to inquire about his illness. Why is that? I remember that in the past, there were two bhikshus (bhiksu, a male monastic) who violated the precepts and felt ashamed. They did not dare to ask the Buddha (Buddha), but came to ask me, saying: 『Upali (Upali)! We have violated the precepts and truly feel ashamed. We dare not ask the Buddha (Buddha). We hope you can resolve our doubts and regrets and free us from these faults!』 I then explained it to them according to the Dharma. At that time, Vimalakirti (Vimalakirti) came and said to me: 『Upali (Upali)! Do not increase the sins of these two bhikshus (bhiksu)! You should directly eliminate their sins and not disturb their minds. Why is that? The nature of sin is not within, not without, and not in between. Just as the Buddha (Buddha) said, beings are defiled because the mind is defiled, and beings are pure because the mind is pure. The mind is also not within, not without, and not in between. Just as the mind is, so is sin, and so are all dharmas (dharmas, phenomena). They do not go beyond suchness (tathata, suchness or thusness). Upali (Upali), when one attains liberation through the mind, is there still defilement?』 I said: 『No!』 Vimalakirti (Vimalakirti) said: 『The mind-nature of all beings is originally without defilement, and it is also like that. Upali (Upali)! Delusion is defilement, and non-delusion is purity; inversion is defilement, and non-inversion is purity; grasping at self is defilement, and non-grasping at self is purity. Upali (Upali)! All dharmas arise and cease without abiding, like illusions and lightning. All dharmas do not depend on each other, not even for a single thought. All dharmas are false perceptions, like dreams, mirages, the moon in water, and images in a mirror, arising from delusion. Knowing these』
此者，是名奉律；其知此者，是名善解。』於是二比丘言：『上智哉！是優波離所不能及，持律之上而不能說。』我即答言：『自舍如來，未有聲聞及菩薩，能制其樂說之辯，其智慧明達，為若此也！』時二比丘疑悔即除，發阿耨多羅三藐三菩提心，作是愿言：『令一切眾生皆得是辯。』故我不任詣彼問疾。」
佛告羅睺羅：「汝行詣維摩詰問疾。」
羅睺羅白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔時，毗耶離諸長者子來詣我所，稽首作禮，問我言：『唯，羅睺羅！汝佛之子，舍轉輪王位，出家為道。其出家者，有何等利？』我即如法為說出家功德之利。時維摩詰來謂我言：『唯，羅睺羅！不應說出家功德之利。所以者何？無利無功德，是為出家；有為法者，可說有利有功德。夫出家者，為無為法，無為法中，無利無功德。羅睺羅！出家者，無彼無此，亦無中間；離六十二見，處於涅槃；智者所受，聖所行處；降伏眾魔，度五道，凈五眼，得五力，立五根；不惱于彼，離眾雜惡；摧諸外道，超越假名；出淤泥，無繫著；無我所，無所受；無擾亂，內懷喜；護彼意，隨禪定，離眾過。若能如是，是真出家。』於是維摩詰語諸長者子：『汝等於正法中，宜共出家。所以者何？佛世難值！』諸長
【現代漢語翻譯】 現代漢語譯本：『這個人，這就叫做奉行戒律；瞭解這些的，就叫做善於理解戒律。』於是兩位比丘說：『真是高深的智慧啊！這是優波離（Upali，佛陀十大弟子之一，持戒第一）所不能及的，持戒律之上卻不能說出。』我立即回答說：『除了如來（Tathagata，佛的稱號之一），沒有聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）和菩薩（Bodhisattva，立志成佛的修行者）能夠制止他的雄辯，他的智慧明澈通達，就像這樣啊！』當時兩位比丘的疑惑後悔立即消除，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），發願說：『愿一切眾生都能得到這樣的辯才。』所以我不適合去那裡問候他的病情。」
佛告訴羅睺羅（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。」
羅睺羅對佛說：「世尊！我不堪勝任去那裡問候他的病情。這是什麼原因呢？我回憶起過去，毗耶離（Vaisali，古印度城市）的各位長者子來到我的住所，頂禮膜拜，問我說：『尊敬的羅睺羅！您是佛的兒子，捨棄了轉輪王（Chakravartin，擁有統治世界的輪寶的理想君王）的地位，出家修行。這出家修行，有什麼樣的利益呢？』我便如法地為他們講述了出家功德的利益。當時維摩詰來對我說：『尊敬的羅睺羅！不應該說出家功德的利益。這是什麼原因呢？沒有利益沒有功德，這才是出家；有為法（Samskrta-dharma，因緣和合而成的法）才能說有利有功德。出家是爲了無為法（Asamskrta-dharma，不依賴因緣而存在的法），無為法中，沒有利益沒有功德。羅睺羅！出家的人，沒有彼沒有此，也沒有中間；遠離六十二見（六十二種錯誤的見解），安住于涅槃（Nirvana，解脫生死輪迴的境界）；是智者所接受的，是聖人所行的地方；降伏一切魔，度脫五道（地獄、餓鬼、畜生、人、天），清凈五眼（肉眼、天眼、慧眼、法眼、佛眼），得到五力（信力、精進力、念力、定力、慧力），建立五根（信根、精進根、念根、定根、慧根）；不惱害他人，遠離各種雜惡；摧毀各種外道，超越虛假的名稱；從淤泥中出來，沒有繫縛執著；沒有我所，沒有接受；沒有擾亂，內心充滿喜悅；守護他人的心意，隨順禪定，遠離各種過失。如果能夠這樣，才是真正的出家。』於是維摩詰對各位長者子說：『你們在正法中，應該一起出家。這是什麼原因呢？佛出世很難遇到啊！』各位長
【English Translation】 English version: 'This one, is called upholding the precepts; one who knows this, is called understanding well.' Then the two Bhikshus (Bhikshu, Buddhist monks) said: 'Supreme wisdom! This is beyond what Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) can reach, being above upholding the precepts yet unable to articulate it.' I immediately replied: 'Apart from the Tathagata (Tathagata, one of the titles of the Buddha), there is no Sravaka (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) or Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) who can restrain his eloquent debate, his wisdom is clear and penetrating, just like this!' At that time, the two Bhikshus' doubts and regrets were immediately dispelled, and they aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), making this vow: 'May all sentient beings attain such eloquence.' Therefore, I am not fit to go there to inquire about his illness.」
The Buddha said to Rahula (Rahula, the Buddha's son): 「Go to Vimalakirti (Vimalakirti, a famous lay Bodhisattva) and inquire about his illness.」
Rahula said to the Buddha: 「World Honored One! I am not capable of going there to inquire about his illness. What is the reason? I recall that in the past, the sons of the elders of Vaisali (Vaisali, an ancient Indian city) came to my residence, prostrated and paid respects, and asked me: 'Venerable Rahula! You are the son of the Buddha, having renounced the position of a Chakravartin (Chakravartin, an ideal king who possesses the wheel of power to rule the world), and left home to cultivate the Way. What benefits are there in leaving home?' I then explained to them the benefits of the merits of leaving home according to the Dharma. At that time, Vimalakirti came and said to me: 'Venerable Rahula! You should not speak of the benefits of the merits of leaving home. What is the reason? There is no benefit and no merit, this is what it means to leave home; only conditioned dharmas (Samskrta-dharma, phenomena that arise from causes and conditions) can be said to have benefits and merits. Leaving home is for the unconditioned dharma (Asamskrta-dharma, phenomena that do not depend on causes and conditions); in the unconditioned dharma, there is no benefit and no merit. Rahula! One who has left home has neither 'that' nor 'this', nor anything in between; is apart from the sixty-two views (sixty-two kinds of wrong views), dwells in Nirvana (Nirvana, the state of liberation from the cycle of birth and death); is accepted by the wise, is the place where the sages walk; subdues all demons, crosses the five paths (hell, hungry ghosts, animals, humans, and gods), purifies the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), obtains the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), establishes the five roots (root of faith, root of diligence, root of mindfulness, root of concentration, root of wisdom); does not harm others, is apart from all kinds of evil; destroys all external paths, transcends false names; comes out of the mud, without attachments; has no 'mine', has nothing to receive; has no disturbance, cherishes joy within; protects the minds of others, follows meditation, is apart from all faults. If one can be like this, this is true leaving home.' Then Vimalakirti said to the sons of the elders: 'You should all leave home together in the true Dharma. What is the reason? It is difficult to encounter a Buddha in the world!' The sons of the elders
者子言：『居士！我聞佛言，父母不聽，不得出家。』維摩詰言：『然！汝等便發阿耨多羅三藐三菩提心，是即出家，是即具足。』爾時三十二長者子皆發阿耨多羅三藐三菩提心，故我不任詣彼問疾。」
佛告阿難：「汝行詣維摩詰問疾。」
阿難白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔時，世尊身小有疾，當用牛乳，我即持缽，詣大婆羅門家門下立。時維摩詰來謂我言：『唯，阿難！何為晨朝，持缽住此？』我言：『居士！世尊身小有疾，當用牛乳，故來至此。』維摩詰言：『止，止！阿難！莫作是語！如來身者，金剛之體，諸惡已斷，眾善普會，當有何疾？當有何惱？默往，阿難！勿謗如來，莫使異人聞此粗言；無令大威德諸天，及他方凈土諸來菩薩得聞斯語。阿難！轉輪聖王，以少福故，尚得無病，豈況如來無量福會普勝者哉！行矣，阿難！勿使我等受斯恥也。外道、梵志，若聞此語，當作是念：「何名為師？自疾不能救，而能救諸疾？」仁可密速去，勿使人聞。當知，阿難！諸如來身，即是法身，非思欲身。佛為世尊，過於三界；佛身無漏，諸漏已盡；佛身無為，不墮諸數。如此之身，當有何疾？當有何惱？』時我，世尊！實懷慚愧，得無近佛而謬聽耶！即聞空中聲曰：『阿難！
【現代漢語翻譯】 現代漢語譯本：者子說：『居士（在家修行的男子）！我聽說佛說，父母不同意，就不能出家。』維摩詰（一位著名的在家菩薩）說：『是的！你們如果發了阿耨多羅三藐三菩提心（無上正等正覺之心），這就是出家，這就是具足（圓滿）。』當時三十二位長者子都發了阿耨多羅三藐三菩提心，所以我不能勝任去那裡問候他的疾病。』
佛告訴阿難（佛陀的十大弟子之一）：『你去維摩詰那裡問候他的疾病。』
阿難對佛說：『世尊！我不能勝任去那裡問候他的疾病。為什麼呢？我記得以前，世尊身體稍微有些不適，需要用牛乳，我就拿著缽，到大婆羅門（古印度祭司階層）家門下站著。當時維摩詰來對我說：『喂，阿難！為什麼早上拿著缽站在這裡？』我說：『居士！世尊身體稍微有些不適，需要用牛乳，所以來這裡。』維摩詰說：『停止，停止！阿難！不要說這樣的話！如來（佛陀的稱號）的身體，是金剛之體，各種惡業已經斷除，各種善業普遍聚集，怎麼會有疾病？怎麼會有煩惱？默默地走開，阿難！不要誹謗如來，不要讓其他人聽到這些粗俗的話；不要讓大威德的諸天，以及其他方凈土來的菩薩聽到這些話。阿難！轉輪聖王（擁有統治世界的理想君主），因為少許的福報，尚且能夠沒有疾病，何況如來無量福報聚集普遍殊勝呢！走吧，阿難！不要讓我們受到這種恥辱。外道（佛教以外的宗教）、梵志（婆羅門教的修行者），如果聽到這些話，會這樣想：「什麼叫做老師？自己的疾病都不能救，卻能救別人的疾病？」你可秘密快速離開，不要讓人聽到。要知道，阿難！諸如來的身體，就是法身（佛法的化身），不是思欲之身。佛為世尊，超越三界（欲界、色界、無色界）；佛身沒有漏洞，各種煩惱已經斷盡；佛身是無為的，不屬於任何數量。這樣的身體，怎麼會有疾病？怎麼會有煩惱？』當時我，世尊！實在感到慚愧，是不是因為靠近佛而聽錯了呢！』當時就聽到空中的聲音說：『阿難！
【English Translation】 English version: The son said: 'Layman (a male Buddhist devotee)! I heard the Buddha say that one cannot become a monk without the permission of one's parents.' Vimalakirti (a famous lay bodhisattva) said: 'Yes! If you generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, perfect enlightenment), that is ordination, that is fulfillment (completeness).' At that time, the thirty-two sons of elders all generated the mind of Anuttara-samyak-sambodhi, therefore I am not capable of going there to inquire about his illness.'
The Buddha said to Ananda (one of the Buddha's ten great disciples): 'Go and inquire about Vimalakirti's illness.'
Ananda said to the Buddha: 'World Honored One! I am not capable of going there to inquire about his illness. Why? I remember once, when the World Honored One was slightly ill and needed milk, I took my bowl and stood at the gate of a great Brahmin (ancient Indian priestly class) family. At that time, Vimalakirti came and said to me: 'Hey, Ananda! Why are you standing here with your bowl in the morning?' I said: 'Layman! The World Honored One is slightly ill and needs milk, so I came here.' Vimalakirti said: 'Stop, stop! Ananda! Do not say such things! The body of the Tathagata (title of the Buddha) is a diamond body, all evils have been cut off, and all good deeds have universally gathered. How could there be illness? How could there be affliction? Silently leave, Ananda! Do not slander the Tathagata, do not let others hear these coarse words; do not let the devas of great power and virtue, and the bodhisattvas from other pure lands hear these words. Ananda! A Wheel-Turning Sage King (ideal monarch who rules the world), with a little merit, can still be without illness, how much more so the Tathagata, who has gathered immeasurable merit and is universally supreme! Go, Ananda! Do not let us suffer this shame. Heretics (religions other than Buddhism), Brahmins (practitioners of Brahmanism), if they hear these words, will think: "What is called a teacher? He cannot even cure his own illness, how can he cure the illnesses of others?" You can secretly and quickly leave, do not let people hear. Know, Ananda! The bodies of all Tathagatas are the Dharma body (embodiment of the Dharma), not a body of thought and desire. The Buddha is the World Honored One, surpassing the three realms (desire realm, form realm, formless realm); the Buddha's body has no leaks, all afflictions have been exhausted; the Buddha's body is unconditioned, not belonging to any number. How could such a body have illness? How could there be affliction?' At that time, World Honored One! I really felt ashamed, was it because I was close to the Buddha and heard incorrectly?' Then I heard a voice in the air saying: 'Ananda!'
如居士言。但為佛出五濁惡世，現行斯法，度脫眾生。行矣，阿難！取乳勿慚。』世尊！維摩詰智慧辯才，為若此也。是故不任詣彼問疾。」
如是五百大弟子各各向佛說其本緣，稱述維摩詰所言，皆曰：「不任詣彼問疾！」
維摩詰所說經菩薩品第四
於是佛告彌勒菩薩：「汝行詣維摩詰問疾。」
彌勒白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔為兜率天王及其眷屬，說不退轉地之行。時維摩詰來謂我言：『彌勒！世尊授仁者記，一生當得阿耨多羅三藐三菩提。為用何生，得受記乎？過去耶？未來耶？現在耶？若過去生，過去生已滅；若未來生，未來生未至；若現在生，現在生無住。如佛所說：「比丘！汝今即時，亦生亦老亦滅。」若以無生得受記者，無生即是正位，于正位中，亦無受記，亦無得阿耨多羅三藐三菩提，云何彌勒受一生記乎？為從如生得受記耶？為從如滅得受記耶？若以如生得受記者，如無有生；若以如滅得受記者，如無有滅。一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。若彌勒得受記者，一切眾生亦應受記。所以者何？夫如者不二不異，若彌勒得阿耨多羅三藐三菩提者，一切眾生皆亦應得。所以者何？一切眾生即菩提相。若彌勒得滅
【現代漢語翻譯】 『正如居士所說，（佛）只是爲了在五濁惡世（指充滿各種污濁和苦難的世界）出現，展現這樣的教法，度脫眾生。去吧，阿難（Ananda）！取乳（比喻接受教誨）不要感到慚愧。』世尊（Bhagavan）！維摩詰（Vimalakirti）的智慧和辯才，就是像這樣的。因此，我不能勝任去那裡問候他的疾病。」
像這樣，五百大弟子各自向佛（Buddha）述說他們自己的經歷，稱述維摩詰（Vimalakirti）所說的話，都說：『不能勝任去那裡問候他的疾病！』
維摩詰所說經菩薩品第四
於是，佛（Buddha）告訴彌勒菩薩（Maitreya Bodhisattva）: 『你去維摩詰（Vimalakirti）那裡問候他的疾病。』
彌勒（Maitreya）對佛（Buddha）說：『世尊（Bhagavan）！我不能勝任去那裡問候他的疾病。為什麼呢？我記得過去我作為兜率天王（King of Tushita Heaven）和我的眷屬說法，說關於不退轉地（Avivartana）的修行。當時，維摩詰（Vimalakirti）來對我說：『彌勒（Maitreya）！世尊（Bhagavan）授予仁者（指彌勒）授記，一生之後將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。用哪一生來獲得授記呢？過去（Past）？未來（Future）？現在（Present）？如果是過去生，過去生已經滅亡；如果是未來生，未來生還沒有到來；如果是現在生，現在生沒有停留。正如佛（Buddha）所說：「比丘（Bhikkhu）！你現在即時，也在生，也在老，也在滅。」如果用無生（Non-origination）獲得授記，無生就是正位（Right position），在正位中，也沒有授記，也沒有獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），怎麼說彌勒（Maitreya）接受一生授記呢？是從如生（Suchness of origination）獲得授記嗎？還是從如滅（Suchness of cessation）獲得授記嗎？如果用如生（Suchness of origination）獲得授記，如（Suchness）沒有生；如果用如滅（Suchness of cessation）獲得授記，如（Suchness）沒有滅。一切眾生都如（Suchness），一切法也如（Suchness），一切聖賢也如（Suchness），乃至彌勒（Maitreya）也如（Suchness）。如果彌勒（Maitreya）得到授記，一切眾生也應該得到授記。為什麼呢？如（Suchness）是不二不異的，如果彌勒（Maitreya）得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），一切眾生也都應該得到。為什麼呢？一切眾生就是菩提（Bodhi）的相。如果彌勒（Maitreya）得到滅
【English Translation】 'As the layman says, (the Buddha) only appears in the evil world of the five defilements (referring to a world full of various impurities and sufferings) to manifest this Dharma and deliver sentient beings. Go, Ananda! Do not be ashamed to take the milk (a metaphor for accepting teachings).' World Honored One! Vimalakirti's wisdom and eloquence are like this. Therefore, I am not capable of visiting him to inquire about his illness.'
In this way, each of the five hundred great disciples told the Buddha about their own experiences, praising Vimalakirti's words, and all said: 'I am not capable of visiting him to inquire about his illness!'
Vimalakirti Sutra, Chapter Four: On Bodhisattvas
Then, the Buddha said to Maitreya Bodhisattva: 'Go you to Vimalakirti and inquire about his illness.'
Maitreya said to the Buddha: 'World Honored One! I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, when I was the King of Tushita Heaven and speaking the Dharma to my retinue, speaking about the practice of the stage of non-retrogression (Avivartana). At that time, Vimalakirti came and said to me: 'Maitreya! The World Honored One has given you a prediction that after one more life, you will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In which life will you receive this prediction? Past? Future? Present? If it is the past life, the past life has already ceased; if it is the future life, the future life has not yet arrived; if it is the present life, the present life has no abiding. As the Buddha said: "Bhikkhu! You are now, at this very moment, also being born, also aging, also ceasing." If the prediction is received based on non-origination, then non-origination is the right position. In the right position, there is neither prediction nor attainment of Anuttara-samyak-sambodhi. How can Maitreya receive the prediction of one more life? Is the prediction received from suchness of origination? Or is the prediction received from suchness of cessation? If the prediction is received from suchness of origination, suchness has no origination; if the prediction is received from suchness of cessation, suchness has no cessation. All sentient beings are suchness, all dharmas are also suchness, all sages are also suchness, and even Maitreya is also suchness. If Maitreya receives the prediction, all sentient beings should also receive the prediction. Why? Suchness is neither two nor different. If Maitreya attains Anuttara-samyak-sambodhi, all sentient beings should also attain it. Why? All sentient beings are the aspect of Bodhi. If Maitreya attains cessation'
度者，一切眾生亦應滅度。所以者何？諸佛知一切眾生畢竟寂滅，即涅槃相，不復更滅。是故，彌勒！無以此法誘諸天子，實無發阿耨多羅三藐三菩提心者，亦無退者。彌勒！當令此諸天子，舍于分別菩提之見。所以者何？菩提者不可以身得，不可以心得；寂滅是菩提，滅諸相故；不觀是菩提，離諸緣故；不行是菩提，無憶念故；斷是菩提，舍諸見故；離是菩提，離諸妄想故；障是菩提，障諸愿故；不入是菩提，無貪著故；順是菩提，順於如故；住是菩提，住法性故；至是菩提，至實際故；不二是菩提，離意法故；等是菩提，等虛空故；無為是菩提，無生住滅故；知是菩提，了眾生心行故；不會是菩提，諸入不會故；不合是菩提，離煩惱習故；無處是菩提，無形色故；假名是菩提，名字空故。如化是菩提，無取捨故；無亂是菩提，常自靜故；善寂是菩提，性清凈故；無取是菩提，離攀緣故；無異是菩提，諸法等故；無比是菩提，無可喻故；微妙是菩提，諸法難知故。』世尊！維摩詰說是法時，二百天子得無生法忍。故我不任詣彼問疾。」
佛告光嚴童子：「汝行詣維摩詰問疾。」
光嚴白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔出毗耶離大城，時維摩詰方入城，我即為作禮而問言：『居士
【現代漢語翻譯】 現代漢語譯本： 『如果度化是真實的，那麼一切眾生也應該被度化完畢而進入涅槃。為什麼這麼說呢？因為諸佛知道一切眾生的最終狀態是寂滅，那就是涅槃的真實相狀，不會再有進一步的滅度。所以，彌勒（Maitreya，未來佛）！不要用這種說法去誘導諸位天子，實際上並沒有人真正發起追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的心，也沒有人會從這種發心中退轉。彌勒（Maitreya，未來佛）！應當讓這些天子捨棄對於菩提（Bodhi，覺悟）的分別見解。為什麼這麼說呢？菩提（Bodhi，覺悟）不可以通過身體得到，也不可以通過心得到；寂滅就是菩提（Bodhi，覺悟），因為它滅除了一切表相；不觀就是菩提（Bodhi，覺悟），因為它遠離了一切因緣；不行就是菩提（Bodhi，覺悟），因為它沒有憶念；斷就是菩提（Bodhi，覺悟），因為它捨棄了一切見解；離就是菩提（Bodhi，覺悟），因為它遠離了一切虛妄的念頭；障就是菩提（Bodhi，覺悟），因為它遮止了一切願望；不入就是菩提（Bodhi，覺悟），因為它沒有貪戀執著；順就是菩提（Bodhi，覺悟），因為它順應瞭如如不動的真如本性；住就是菩提（Bodhi，覺悟），因為它安住於法性；至就是菩提（Bodhi，覺悟），因為它到達了實際的境界；不二就是菩提（Bodhi，覺悟），因為它遠離了意識和法；等就是菩提（Bodhi，覺悟），因為它等同於虛空；無為就是菩提（Bodhi，覺悟），因為它沒有生住滅的變化；知就是菩提（Bodhi，覺悟），因為它瞭解眾生的心念和行為；不會就是菩提（Bodhi，覺悟），因為諸入不會合；不合就是菩提（Bodhi，覺悟），因為它遠離了煩惱的習氣；無處就是菩提（Bodhi，覺悟），因為它沒有形狀和顏色；假名就是菩提（Bodhi，覺悟），因為名字是空性的；如幻化就是菩提（Bodhi，覺悟），因為它沒有取捨；無亂就是菩提（Bodhi，覺悟），因為它常常是平靜的；善寂就是菩提（Bodhi，覺悟），因為它的自性是清凈的；無取就是菩提（Bodhi，覺悟），因為它遠離了攀緣；無異就是菩提（Bodhi，覺悟），因為諸法是平等的；無比就是菩提（Bodhi，覺悟），因為它無可比擬；微妙就是菩提（Bodhi，覺悟），因為諸法難以理解。』世尊（Lokasenna，佛陀）！維摩詰（Vimalakirti，一位在家菩薩）宣說此法時，二百位天子證得了無生法忍（Anutpattika-dharma-kshanti，對不生不滅之法的證悟）。因此，我不勝任去拜訪他並問候病情。」
佛（Buddha，覺者）告訴光嚴童子（Guangyan，菩薩名）: 『你去拜訪維摩詰（Vimalakirti，一位在家菩薩）並問候病情。』
光嚴（Guangyan，菩薩名）對佛（Buddha，覺者）說：『世尊（Lokasenna，佛陀）！我不勝任去拜訪他並問候病情。為什麼這麼說呢？我記得以前我走出毗耶離（Vaishali，古印度城市）大城時，正巧維摩詰（Vimalakirti，一位在家菩薩）進入城中，我立刻向他頂禮並問道：『居士（Upasaka，在家修行者）！』
【English Translation】 English version: 'If liberation were real, all beings should also be liberated. Why is that? Because all Buddhas know that the ultimate state of all beings is quiescence, which is the true nature of Nirvana, and there is no further liberation beyond that. Therefore, Maitreya (the future Buddha)! Do not use this teaching to mislead the heavenly beings. In reality, there is no one who truly aspires to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), nor will anyone retreat from such aspiration. Maitreya (the future Buddha)! You should cause these heavenly beings to abandon their discriminating views about Bodhi (Enlightenment). Why is that? Bodhi (Enlightenment) cannot be attained through the body, nor can it be attained through the mind; quiescence is Bodhi (Enlightenment), because it extinguishes all appearances; non-observation is Bodhi (Enlightenment), because it is free from all conditions; non-action is Bodhi (Enlightenment), because it is without recollection; severance is Bodhi (Enlightenment), because it abandons all views; detachment is Bodhi (Enlightenment), because it is free from all delusive thoughts; obstruction is Bodhi (Enlightenment), because it obstructs all desires; non-entry is Bodhi (Enlightenment), because it is without greed or attachment; compliance is Bodhi (Enlightenment), because it complies with Suchness; abiding is Bodhi (Enlightenment), because it abides in the nature of Dharma; arrival is Bodhi (Enlightenment), because it arrives at the realm of reality; non-duality is Bodhi (Enlightenment), because it is free from mind and Dharma; equality is Bodhi (Enlightenment), because it is equal to space; non-action is Bodhi (Enlightenment), because it is without arising, dwelling, or ceasing; knowledge is Bodhi (Enlightenment), because it understands the thoughts and actions of beings; non-assembly is Bodhi (Enlightenment), because all entrances do not assemble; non-combination is Bodhi (Enlightenment), because it is free from the habits of afflictions; no-place is Bodhi (Enlightenment), because it has no form or color; nominal is Bodhi (Enlightenment), because names are empty; like illusion is Bodhi (Enlightenment), because it has no taking or rejecting; non-disturbance is Bodhi (Enlightenment), because it is always self-quiescent; well-quiescent is Bodhi (Enlightenment), because its nature is pure; non-grasping is Bodhi (Enlightenment), because it is free from clinging; non-difference is Bodhi (Enlightenment), because all dharmas are equal; incomparable is Bodhi (Enlightenment), because it is beyond comparison; subtle is Bodhi (Enlightenment), because all dharmas are difficult to understand.' World Honored One (Lokasenna, the Buddha)! When Vimalakirti (a lay Buddhist) spoke this Dharma, two hundred heavenly beings attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). Therefore, I am not capable of visiting him and inquiring about his illness.'
The Buddha (the Awakened One) said to Guangyan (name of a Bodhisattva): 'Go visit Vimalakirti (a lay Buddhist) and inquire about his illness.'
Guangyan (name of a Bodhisattva) said to the Buddha (the Awakened One): 'World Honored One (Lokasenna, the Buddha)! I am not capable of visiting him and inquiring about his illness. Why is that? I remember that once when I was leaving the great city of Vaishali (an ancient Indian city), Vimalakirti (a lay Buddhist) was just entering the city. I immediately bowed to him and asked: 'Layman (Upasaka, a lay practitioner)!'
從何所來？』答我言：『吾從道場來。』我問：『道場者何所是？』答曰：『直心是道場，無虛假故；發行是道場，能辦事故；深心是道場，增益功德故；菩提心是道場，無錯謬故；佈施是道場，不望報故；持戒是道場，得愿具故；忍辱是道場，于諸眾生心無礙故；精進是道場，不懈退故；禪定是道場，心調柔故；智慧是道場，現見諸法故；慈是道場，等眾生故；悲是道場，忍疲苦故；喜是道場，悅樂法故；舍是道場，憎愛斷故；神通是道場，成就六通故；解脫是道場，能背舍故；方便是道場，教化眾生故；四攝是道場，攝眾生故；多聞是道場，如聞行故；伏心是道場，正觀諸法故；三十七品是道場，舍有為法故；諦是道場，不誑世間故；緣起是道場，無明乃至老死皆無盡故；諸煩惱是道場，知如實故；眾生是道場，知無我故；一切法是道場，知諸法空故；降魔是道場，不傾動故；三界是道場，無所趣故；師子吼是道場，無所畏故；力、無畏、不共法是道場，無諸過故；三明是道場，無餘礙故；一念知一切法是道場，成就一切智故。如是，善男子！菩薩若應諸波羅蜜教化眾生，諸有所作，舉足下足，當知皆從道場來，住于佛法矣！』說是法時，五百天、人皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。」
佛
【現代漢語翻譯】 現代漢語譯本： 『你從哪裡來？』他回答我說：『我從道場來。』我問：『道場是什麼？』他回答說：『直心是道場，因為沒有虛假；修行是道場，因為能夠成就事業；深心是道場，因為能夠增益功德；菩提心（Bodhi-citta，覺悟之心）是道場，因為沒有錯誤；佈施是道場，因為不期望回報；持戒是道場，因為能夠圓滿願望；忍辱是道場，因為對於一切眾生心無障礙；精進是道場，因為不懈怠退縮；禪定是道場，因為心調柔；智慧是道場，因為能夠如實地見到諸法；慈是道場，因為平等對待眾生；悲是道場，因為能夠忍受疲勞和痛苦；喜是道場，因為喜悅于佛法；舍是道場，因為能夠斷除憎恨和愛戀；神通是道場，因為能夠成就六神通；解脫是道場，因為能夠背離和捨棄；方便是道場，因為能夠教化眾生；四攝（Catuh-samgraha-vastu，四種攝取眾生的方法）是道場，因為能夠攝受眾生；多聞是道場，因為能夠如所聽聞地去實行；伏心是道場，因為能夠正確地觀察諸法；三十七道品（Bodhipakkhiya-dhammas，三十七種幫助達到覺悟的修行方法）是道場，因為能夠捨棄有為法；諦（Satya，真理）是道場，因為不欺騙世間；緣起（Pratitya-samutpada，事物相互依存的法則）是道場，因為無明乃至老死都是無盡的；諸煩惱是道場，因為能夠如實地瞭解它們；眾生是道場，因為能夠了解無我；一切法是道場，因為能夠了解諸法皆空；降魔是道場，因為不會被動搖；三界（Trailokya，欲界、色界、無色界）是道場，因為沒有可追求之處；師子吼（Simhanada，佛陀宣講佛法的威嚴）是道場，因為無所畏懼；十力（Dasabala，佛陀的十種力量）、四無畏（Catur-vaisaradya，佛陀的四種無畏）、十八不共法（Asta-dasa-avenika-dharma，佛陀獨有的十八種功德）是道場，因為沒有各種過失；三明（Tisro vidya，三種智慧）是道場，因為沒有其餘的障礙；一念知一切法是道場，因為能夠成就一切智。像這樣，善男子！菩薩如果應當用諸波羅蜜（Paramita，到達彼岸的方法）教化眾生，所有的一切作為，舉足下足，應當知道都是從道場而來，安住于佛法之中！』 說這部經法的時候，五百天人和人都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。所以我不適合去探望他的疾病。」 佛（Buddha）
【English Translation】 English version: 'Where do you come from?' He answered me, 'I come from the Bodhimanda (place of enlightenment).' I asked, 'What is the Bodhimanda?' He replied, 'A straightforward mind is the Bodhimanda, because it is without falsehood; the practice of conduct is the Bodhimanda, because it can accomplish affairs; a profound mind is the Bodhimanda, because it increases merit and virtue; the Bodhi-citta (mind of enlightenment) is the Bodhimanda, because it is without error; giving is the Bodhimanda, because it does not expect reward; upholding the precepts is the Bodhimanda, because it obtains the fulfillment of vows; patience is the Bodhimanda, because the mind is without obstruction towards all sentient beings; diligence is the Bodhimanda, because it does not slacken or retreat; Dhyana (meditative absorption) is the Bodhimanda, because the mind is tamed and gentle; wisdom is the Bodhimanda, because it directly sees all dharmas; loving-kindness is the Bodhimanda, because it is equal towards all sentient beings; compassion is the Bodhimanda, because it endures fatigue and suffering; joy is the Bodhimanda, because it delights in the Dharma; equanimity is the Bodhimanda, because hatred and love are severed; supernormal powers are the Bodhimanda, because they accomplish the six supernormal powers; liberation is the Bodhimanda, because it can turn away from and renounce; skillful means are the Bodhimanda, because they teach and transform sentient beings; the four means of attraction (Catuh-samgraha-vastu) are the Bodhimanda, because they gather in sentient beings; extensive learning is the Bodhimanda, because one acts as one has heard; subduing the mind is the Bodhimanda, because one correctly contemplates all dharmas; the thirty-seven factors of enlightenment (Bodhipakkhiya-dhammas) are the Bodhimanda, because they abandon conditioned dharmas; truth (Satya) is the Bodhimanda, because it does not deceive the world; dependent origination (Pratitya-samutpada) is the Bodhimanda, because ignorance and even old age and death are without end; all afflictions are the Bodhimanda, because one knows them as they truly are; sentient beings are the Bodhimanda, because one knows there is no self; all dharmas are the Bodhimanda, because one knows all dharmas are empty; subduing Mara is the Bodhimanda, because one is not swayed; the three realms (Trailokya) are the Bodhimanda, because there is nowhere to go; the lion's roar (Simhanada) is the Bodhimanda, because one is without fear; the ten powers (Dasabala), the four fearlessnesses (Catur-vaisaradya), and the eighteen unshared qualities (Asta-dasa-avenika-dharma) are the Bodhimanda, because there are no faults; the three kinds of knowledge (Tisro vidya) are the Bodhimanda, because there are no remaining obstacles; knowing all dharmas in a single thought is the Bodhimanda, because it accomplishes all-knowing wisdom. Thus, good man! If a Bodhisattva should use the Paramitas (perfections) to teach and transform sentient beings, all that they do, raising their feet and lowering their feet, you should know that all comes from the Bodhimanda and abides in the Buddha Dharma!' When this Dharma was spoken, five hundred gods and humans all aroused the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment). Therefore, I am not fit to go visit his illness.' Buddha
告持世菩薩：「汝行詣維摩詰問疾。」
持世白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，住于靜室，時魔波旬，從萬二千天女，狀如帝釋，鼓樂絃歌，來詣我所。與其眷屬，稽首我足，合掌恭敬，於一面立。我意謂是帝釋，而語之言：『善來憍尸迦！雖福應有，不當自恣。當觀五欲無常，以求善本，于身命財而修堅法。』即語我言：『正士！受是萬二千天女，可備掃灑。』我言：『憍尸迦！無以此非法之物要我沙門釋子，此非我宜。』所言未訖，時維摩詰來謂我言：『非帝釋也，是為魔來嬈固汝耳！』即語魔言：『是諸女等，可以與我，如我應受。』魔即驚懼，念：『維摩詰將無惱我？』欲隱形去，而不能隱；盡其神力，亦不得去。即聞空中聲曰：『波旬！以女與之，乃可得去。』魔以畏故，俯仰而與。
「爾時維摩詰語諸女言：『魔以汝等與我，今汝皆當發阿耨多羅三藐三菩提心。』即隨所應而為說法，令發道意。復言：『汝等已發道意，有法樂可以自娛，不應復樂五欲樂也。』天女即問：『何謂法樂？』答言：『樂常信佛，樂欲聽法，樂供養眾，樂離五欲；樂觀五陰如怨賊，樂觀四大如毒蛇，樂觀內入如空聚；樂隨護道意，樂饒益眾生，樂敬養師；樂廣行施，樂堅持戒，樂忍辱柔和
【現代漢語翻譯】 現代漢語譯本 持世菩薩對佛說：『我不能去維摩詰那裡問候他的病情。』 持世菩薩對佛說：『世尊！我不勝任去他那裡問候病情。為什麼呢？我記得以前，我住在靜室裡，當時魔王波旬，帶著一萬二千個天女，她們的形象如同帝釋天一樣，敲鑼打鼓，彈琴唱歌，來到我這裡。她們和她們的眷屬，向我的腳稽首，合起手掌恭敬地站在一邊。我以為她們是帝釋天，就對她們說：「善來憍尸迦（帝釋天的別稱）！雖然你有福報，但不應該放縱自己。應當觀察五欲是無常的，從而尋求善的根本，對於身命和財產，要修習堅固的佛法。」』 『魔王就對我說：「正士！接受這一萬二千個天女，可以供你打掃庭院。」我說：「憍尸迦！不要用這種不合法的物品來要挾我這個沙門釋子（佛教出家人），這不適合我。」話還沒說完，這時維摩詰來了，對我說：「他不是帝釋天，是魔王來擾亂你啊！」』 『維摩詰就對魔王說：「把這些天女給我，我可以接受。」魔王非常驚恐，心想：「維摩詰難道要為難我？」想要隱身離去，卻無法隱身；用盡他的神力，也無法離開。這時聽到空中傳來聲音說：「波旬！把天女給他，你才可以離開。」魔王因為害怕，只好順從地把天女給了維摩詰。 『這時維摩詰對眾天女說：「魔王把你們給了我，現在你們都應當發起阿耨多羅三藐三菩提心（無上正等正覺之心）。」然後根據她們各自的根器為她們說法，使她們發起求道之心。又說：「你們已經發起了求道之心，有佛法的快樂可以自我娛樂，不應該再貪戀五欲之樂了。」天女們就問：「什麼是法樂？」維摩詰回答說：「樂於恒常地信仰佛，樂於聽聞佛法，樂於供養僧眾，樂於遠離五欲；樂於觀察五陰（色、受、想、行、識）如同怨賊，樂於觀察四大（地、水、火、風）如同毒蛇，樂於觀察六內入（眼、耳、鼻、舌、身、意）如同空聚；樂於隨順守護道心，樂於饒益眾生，樂於尊敬供養師長；樂於廣泛地行佈施，樂於堅持戒律，樂於忍辱柔和。」』
【English Translation】 English version The Buddha said to Bodhisattva Drdhamati (Holder of Steadfastness): 『Go to Vimalakirti (Pure Fame) and inquire about his illness.』 Drdhamati said to the Buddha: 『World Honored One, I am not capable of going to inquire about his illness. Why? I remember that in the past, I was staying in a quiet room when Mara Papiyas (Evil One), accompanied by twelve thousand celestial maidens, appearing like Indra (King of Gods), with drums, stringed instruments, and songs, came to my place. They and their retinue bowed at my feet, respectfully joined their palms, and stood on one side. I thought they were Indra and said to them: 「Welcome, Kausika (Another name for Indra)! Although you have blessings, you should not indulge yourself. You should contemplate the impermanence of the five desires, seek the root of goodness, and cultivate steadfast Dharma with your body, life, and wealth.」』 『Mara then said to me: 「Righteous one! Accept these twelve thousand celestial maidens; they can be used for sweeping and cleaning.」 I said: 「Kausika! Do not use these unlawful things to tempt me, a Shramana (Buddhist monk), a disciple of Shakya (Sage of the Shakya clan); this is not appropriate for me.」 Before I finished speaking, Vimalakirti came and said to me: 「He is not Indra; he is Mara come to disturb you!」』 『Vimalakirti then said to Mara: 「Give me these maidens; I can accept them.」 Mara was terrified, thinking: 「Is Vimalakirti going to trouble me?」 He wanted to disappear, but he could not; he exhausted his supernatural powers, but he could not leave. Then he heard a voice in the sky saying: 「Papiyas! Give him the maidens, and then you can leave.」 Mara, out of fear, reluctantly gave them to Vimalakirti. 『At that time, Vimalakirti said to the maidens: 「Mara has given you to me; now you should all arouse the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).」 Then, according to their respective capacities, he taught them the Dharma, causing them to arouse the aspiration for enlightenment. He further said: 「You have already aroused the aspiration for enlightenment; you have the joy of the Dharma to entertain yourselves; you should no longer delight in the pleasures of the five desires.」 The maidens then asked: 「What is the joy of the Dharma?」 Vimalakirti replied: 「It is the joy of constantly believing in the Buddha, the joy of listening to the Dharma, the joy of making offerings to the Sangha (Buddhist community), the joy of being apart from the five desires; the joy of contemplating the five skandhas (form, feeling, perception, mental formations, consciousness) as enemies, the joy of contemplating the four great elements (earth, water, fire, wind) as poisonous snakes, the joy of contemplating the six internal sense bases (eye, ear, nose, tongue, body, mind) as empty gatherings; the joy of following and protecting the aspiration for enlightenment, the joy of benefiting sentient beings, the joy of respecting and serving teachers; the joy of extensively practicing generosity, the joy of upholding the precepts, the joy of patience and gentleness.」』
，樂勤集善根，樂禪定不亂，樂離垢明慧；樂廣菩提心，樂降伏眾魔，樂斷諸煩惱，樂凈佛國土，樂成就相好故，修諸功德；樂嚴道場；樂聞深法不畏；樂三脫門，不樂非時；樂近同學，樂於非同學中，心無恚礙；樂將護惡知識，樂親近善知識；樂心喜清凈，樂修無量道品之法。是為菩薩法樂。』
「於是波旬告諸女言：『我欲與汝俱還天宮。』諸女言：『以我等與此居士，有法樂，我等甚樂，不復樂五欲樂也。』魔言：『居士可舍此女？一切所有施於彼者，是為菩薩。』維摩詰言：『我已舍矣！汝便將去，令一切眾生得法愿具足。』於是諸女問維摩詰：『我等云何，止於魔宮？』維摩詰言：『諸姊！有法門名無盡燈，汝等當學。無盡燈者，譬如一燈，燃百千燈，冥者皆明，明終不盡。如是，諸姊！夫一菩薩開導百千眾生，令發阿耨多羅三藐三菩提心，于其道意亦不滅盡，隨所說法，而自增益一切善法，是名無盡燈也。汝等雖住魔宮，以是無盡燈，令無數天子天女，發阿耨多羅三藐三菩提心者，為報佛恩，亦大饒益一切眾生。』爾時天女頭面禮維摩詰足，隨魔還宮，忽然不現。世尊！維摩詰有如是自在神力，智慧辯才，故我不任詣彼問疾。」
佛告長者子善德：「汝行詣維摩詰問疾。」
善德白佛
【現代漢語翻譯】 現代漢語譯本：『喜愛勤奮地積累善根，喜愛禪定而不散亂，喜愛遠離塵垢而有明亮的智慧；喜愛廣大的菩提心（覺悟之心），喜愛降伏各種魔障，喜愛斷除各種煩惱，喜愛清凈佛的國土，喜愛成就美好的相貌，所以修習各種功德；喜愛莊嚴的道場；喜愛聽聞深奧的佛法而不畏懼；喜愛三解脫門（空門、無相門、無作門），不喜愛非時；喜愛親近志同道合的人，即使在不同道的人中，心中也沒有怨恨和障礙；喜愛愛護不好的朋友，喜愛親近好的朋友；喜愛內心喜悅清凈，喜愛修習無量道品之法。這就是菩薩的法樂。』 『於是波旬（欲界第六天之主，常擾亂修行者）告訴眾女說：『我想和你們一起返回天宮。』眾女說：『因為我們和這位居士（在家修行的男子）在一起，有法樂，我們非常快樂，不再喜歡五欲之樂了。』魔王說：『居士可以捨棄這些女子嗎？將一切所有的都施捨給他人，這就是菩薩。』維摩詰（一位在家菩薩，以智慧和辯才著稱）說：『我已經捨棄了！你們便將她們帶走，讓一切眾生得到佛法的願望都圓滿具足。』於是眾女問維摩詰：『我們該如何，才能留在魔宮中呢？』維摩詰說：『各位姊妹！有一種法門名叫無盡燈，你們應當學習。無盡燈的意思是，譬如一盞燈，點燃百千盞燈，黑暗的地方都光明了，光明永遠不會窮盡。這樣，各位姊妹！一位菩薩開導百千眾生，令他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），對於菩提道的意念也不會滅盡，隨著所說的佛法，而自己也增益一切善法，這叫做無盡燈。你們即使住在魔宮中，用這無盡燈，令無數天子天女，發起阿耨多羅三藐三菩提心，就是報答佛的恩德，也大大饒益了一切眾生。』當時天女們頭面頂禮維摩詰的腳，跟隨魔王返回天宮，忽然消失不見。世尊！維摩詰有如此自在的神力，智慧辯才，所以我不能勝任去他那裡問候疾病。』 佛告訴長者子善德（一位有德行的年輕人）：『你去維摩詰那裡問候疾病。』 善德稟告佛陀：
【English Translation】 English version: 『[He] delights in diligently accumulating roots of goodness, delights in samadhi (meditative absorption) without disturbance, delights in being free from defilements and having bright wisdom; delights in a vast Bodhi-mind (mind of enlightenment), delights in subduing all demons, delights in cutting off all afflictions, delights in purifying the Buddha-land, delights in accomplishing excellent marks and characteristics, therefore cultivating all merits; delights in adorning the Bodhimanda (place of enlightenment); delights in hearing profound Dharma (teachings) without fear; delights in the three doors of liberation (emptiness, signlessness, and wishlessness), does not delight in untimely things; delights in being near fellow practitioners, delights in having no resentment or obstruction in the mind even among those who are not fellow practitioners; delights in protecting and caring for evil friends, delights in being close to good friends; delights in a joyful and pure mind, delights in cultivating the Dharma of immeasurable qualities of the path. This is the Dharma-joy of a Bodhisattva.』 『Then Papiyas (Mara, the ruler of the sixth heaven in the desire realm, who often disturbs practitioners) said to the women: 『I want to return to the heavenly palace with you all.』 The women said: 『Because we are with this Vimalakirti (a lay Bodhisattva known for his wisdom and eloquence), we have Dharma-joy, we are very happy, and we no longer delight in the pleasures of the five desires.』 Mara said: 『Can the Upasaka (a male lay practitioner) give up these women? To give away everything one owns to others is the practice of a Bodhisattva.』 Vimalakirti said: 『I have already given them away! You can take them away, so that all beings can have their Dharma wishes fulfilled.』 Then the women asked Vimalakirti: 『How can we stay in Mara's palace?』 Vimalakirti said: 『Sisters! There is a Dharma gate called the Inexhaustible Lamp, you should learn it. The Inexhaustible Lamp means, for example, one lamp lights hundreds of thousands of lamps, and all dark places become bright, and the light never ends. Likewise, sisters! One Bodhisattva guides hundreds of thousands of beings, causing them to generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), and the intention for the Bodhi path will not be extinguished, and with the Dharma that is spoken, one also increases all good Dharmas, this is called the Inexhaustible Lamp. Even though you live in Mara's palace, using this Inexhaustible Lamp, causing countless devas (male deities) and devis (female deities) to generate the Anuttara-samyak-sambodhi-citta, is repaying the Buddha's kindness and greatly benefiting all beings.』 At that time, the devis bowed their heads and paid homage to Vimalakirti's feet, followed Mara back to the palace, and suddenly disappeared. World Honored One! Vimalakirti has such free and powerful spiritual abilities, wisdom, and eloquence, so I am not capable of visiting him to inquire about his illness.』 The Buddha said to the son of the elder, Shāntideva (a virtuous young man): 『Go to Vimalakirti and inquire about his illness.』 Shāntideva said to the Buddha:
言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔自於父舍設大施會，供養一切沙門、婆羅門，及諸外道、貧窮、下賤、孤獨、乞人。期滿七日，時維摩詰來入會中，謂我言：『長者子！夫大施會不當如汝所設，當爲法施之會，何用是財施會為？』我言：『居士！何謂法施之會？』答曰：『法施會者，無前無後，一時供養一切眾生，是名法施之會。』曰：『何謂也？』『謂以菩提，起于慈心；以救眾生，起大悲心；以持正法，起于喜心；以攝智慧，行於舍心；以攝慳貪，起檀波羅蜜；以化犯戒，起尸羅波羅蜜；以無我法，起羼提波羅蜜；以離身心相，起毗梨耶波羅蜜；以菩提相，起禪波羅蜜；以一切智，起般若波羅蜜。教化眾生，而起于空；不捨有為法，而起無相；示現受生，而起無作；護持正法，起方便力；以度眾生，起四攝法；以敬事一切，起除慢法；于身命財，起三堅法；於六念中，起思念法；於六和敬，起質直心；正行善法，起于凈命；心凈歡喜，起近賢聖；不憎惡人，起調伏心；以出家法，起于深心；以如說行，起于多聞；以無諍法，起空閑處；趣向佛慧，起于宴坐；解眾生縛，起修行地；以具相好，及凈佛土，起福德業；知一切眾生心念，如應說法，起于智業；知一切法，不取不捨，入一相門，起于
【現代漢語翻譯】 言：『世尊！我不堪勝任去他那裡問候病情。這是什麼原因呢？我回憶起過去自己在父親的家中舉辦大型佈施法會，供養所有的沙門（出家修道者）、婆羅門（祭司），以及各種外道、貧窮的人、孤兒、無依無靠的人、乞丐。期限滿了七天，當時維摩詰（Vimalakirti，一位在家菩薩）來到法會中，對我說：『長者子（指富家子弟）！大型佈施法會不應當像你這樣舉辦，應當舉辦為法佈施的法會，要這些財物佈施的法會做什麼呢？』我問：『居士（在家信佛的男子）！什麼叫做做法佈施的法會？』他回答說：『法佈施的法會，沒有先後之分，一時之間供養一切眾生，這叫做做法佈施的法會。』我問：『這是什麼意思呢？』他回答說：『意思是說，以追求菩提（覺悟）之心，生起慈悲心；爲了救度眾生，生起大悲心；爲了護持正法，生起喜悅心；爲了攝取智慧，實行捨棄心；爲了攝取慳吝貪婪，生起檀波羅蜜（Dāna-pāramitā，佈施到彼岸）；爲了教化觸犯戒律的人，生起尸羅波羅蜜（Śīla-pāramitā，持戒到彼岸）；以無我之法，生起羼提波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）；以遠離身心之相，生起毗梨耶波羅蜜（Vīrya-pāramitā，精進到彼岸）；以菩提之相，生起禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）；以一切智慧，生起般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）。教化眾生，而生起空性之見；不捨棄有為法，而生起無相之見；示現受生，而生起無作之見；護持正法，生起方便之力；爲了度化眾生，生起四攝法（佈施、愛語、利行、同事）；爲了尊敬侍奉一切眾生，生起去除傲慢之法；對於身命財產，生起三種堅固之法；在六念（唸佛、念法、念僧、念戒、念施、念天）中，生起思念之法；在六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）中，生起正直之心；正確地奉行善法，生起清凈的生命；內心清凈歡喜，生起親近賢聖之心；不憎恨作惡之人，生起調伏之心；以出家之法，生起深刻之心；以如所說而行，生起廣博的見聞；以無諍之法，生起空閑之處；趣向佛的智慧，生起宴坐；解脫眾生的束縛，生起修行之地；以具足相好，以及清凈的佛土，生起福德之業；知道一切眾生的心念，如其所應地說法，生起智慧之業；知道一切法，不取不捨，進入一相之門，生起』
【English Translation】 He said: 'World Honored One! I am not capable of going to him to inquire about his illness. Why is that? I recall that in the past, I myself held a great almsgiving assembly at my father's house, offering to all Śramaṇas (wandering ascetics), Brahmins (priests), as well as various heretics, the poor, orphans, the lonely, and beggars. After seven days, Vimalakirti (a lay bodhisattva) came into the assembly and said to me: 'Son of a wealthy man! A great almsgiving assembly should not be like the one you have set up. It should be an assembly for Dharma-giving. What is the use of this material almsgiving assembly?' I asked: 'Layman! What is called a Dharma-giving assembly?' He replied: 'A Dharma-giving assembly has no before or after; it is the simultaneous offering to all sentient beings. This is called a Dharma-giving assembly.' I asked: 'What does that mean?' He replied: 'It means to generate a mind of compassion with Bodhi (enlightenment); to generate great compassion to save sentient beings; to generate a mind of joy to uphold the Dharma; to practice a mind of equanimity to gather wisdom; to generate Dāna-pāramitā (perfection of giving) to overcome stinginess and greed; to generate Śīla-pāramitā (perfection of morality) to transform those who violate precepts; to generate Kṣānti-pāramitā (perfection of patience) with the Dharma of no-self; to generate Vīrya-pāramitā (perfection of diligence) by being apart from the characteristics of body and mind; to generate Dhyāna-pāramitā (perfection of meditation) with the characteristics of Bodhi; to generate Prajñā-pāramitā (perfection of wisdom) with all wisdom. To teach and transform sentient beings, and to generate emptiness; not abandoning conditioned dharmas, and generating no-form; manifesting birth, and generating non-action; protecting and upholding the Dharma, generating the power of skillful means; to liberate sentient beings, generating the four means of attraction (giving, kind speech, beneficial action, and identification); to respect and serve all, generating the method of eliminating arrogance; regarding body, life, and wealth, generating the three firm practices; in the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and devas), generating the practice of mindfulness; in the six harmonies (harmony in body, speech, mind, precepts, views, and sharing of benefits), generating a straightforward mind; correctly practicing good dharmas, generating a pure life; with a pure and joyful mind, generating closeness to the wise and virtuous; not hating evil people, generating a mind of taming; with the Dharma of renunciation, generating a profound mind; by practicing as spoken, generating extensive learning; with the Dharma of non-contention, generating a quiet place; approaching the wisdom of the Buddha, generating seated meditation; liberating the bonds of sentient beings, generating the ground of practice; with complete marks and characteristics, and a pure Buddha-land, generating meritorious deeds; knowing the thoughts of all sentient beings, speaking the Dharma accordingly, generating the deeds of wisdom; knowing all dharmas, neither grasping nor abandoning, entering the gate of one characteristic, generating'
慧業；斷一切煩惱、一切障礙、一切不善法，起一切善業；以得一切智慧、一切善法，起於一切助佛道法。如是，善男子！是為法施之會。若菩薩住是法施會者，為大施主，亦為一切世間福田。』
「世尊！維摩詰說是法時，婆羅門眾中二百人，皆發阿耨多羅三藐三菩提心。我時心得清凈，嘆未曾有！稽首禮維摩詰足，即解瓔珞價直百千以上之，不肯取。我言：『居士！愿必納受，隨意所與。』維摩詰乃受瓔珞，分作二分，持一分施此會中一最下乞人，持一分奉彼難勝如來。一切眾會皆見光明國土難勝如來，又見珠瓔在彼佛上變成四柱寶臺，四面嚴飾，不相障蔽。時維摩詰現神變已，作是言：『若施主等心施一最下乞人，猶如如來福田之相，無所分別，等於大悲，不求果報，是則名曰具足法施。』城中一最下乞人，見是神力，聞其所說，皆發阿耨多羅三藐三菩提心，故我不任詣彼問疾。」
如是諸菩薩各各向佛說其本緣，稱述維摩詰所言，皆曰：「不任詣彼問疾！」
維摩詰經卷上 大正藏第 14 冊 No. 0475 維摩詰所說經
維摩詰所說經卷中
姚秦三藏鳩摩羅什譯
文殊師利問疾品第五
爾時佛告文殊師利：「汝行詣維摩詰問疾。」
文殊師利
【現代漢語翻譯】 現代漢語譯本： 『智慧之業是斷除一切煩惱、一切障礙、一切不善之法，生起一切善業；通過獲得一切智慧、一切善法，從而發起一切有助於佛道的法門。像這樣，善男子！這就是所謂的法施之會。如果菩薩安住于這種法施之會中，就是大施主，也是一切世間的福田。』
『世尊！維摩詰宣說此法時，婆羅門眾中有兩百人，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。我當時內心清凈，讚歎從未有過這樣的事！我稽首禮拜維摩詰的腳，立即解下價值百千以上的瓔珞去供養他，但他不肯接受。我說：『居士！希望您務必接受，隨意分給別人。』維摩詰於是接受了瓔珞，分成兩份，拿一份施捨給這次法會中最下賤的乞丐，拿一份供奉給難勝如來（Durlabha-vijaya-tathagata）。所有在場的人都見到了光明國土的難勝如來，又看到珠瓔在那尊佛的身上變成四柱寶臺，四面裝飾華麗，互不遮蔽。當時維摩詰顯現神通變化之後，這樣說道：『如果施主以平等之心施捨給最下賤的乞丐，就如同面對如來福田之相，沒有分別，等同於大悲心，不求回報，這就叫做具足法施。』城中最下賤的乞丐，見到這種神力，聽到他所說的話，都發起了阿耨多羅三藐三菩提心，所以我不敢去他那裡問候疾病。』
像這樣，諸位菩薩各自向佛述說自己的本緣，稱述維摩詰所說的話，都說：『不敢去他那裡問候疾病！』
《維摩詰經》捲上 大正藏第 14 冊 No. 0475 《維摩詰所說經》
《維摩詰所說經》卷中
姚秦三藏鳩摩羅什譯
文殊師利問疾品第五
當時佛告訴文殊師利（Manjusri）: 『你去維摩詰（Vimalakirti）那裡問候疾病。』
文殊師利
【English Translation】 English version: 'The work of wisdom is to cut off all afflictions, all obstacles, all unwholesome dharmas, and to generate all wholesome karmas; by obtaining all wisdom and all wholesome dharmas, one initiates all dharmas that aid the path to Buddhahood. Thus, good man! This is called the assembly of Dharma giving. If a Bodhisattva dwells in this assembly of Dharma giving, he is a great benefactor and a field of merit for all the world.'
'World-Honored One! When Vimalakirti (Vimalakirti) was expounding this Dharma, two hundred people from the Brahmin community all aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). At that time, my mind became pure, and I praised that there had never been such a thing! I bowed my head and paid homage to Vimalakirti's feet, and immediately took off a necklace worth more than a hundred thousand to offer to him, but he refused to accept it. I said, 'Layman! I hope you will definitely accept it and give it to others as you wish.' Vimalakirti then accepted the necklace, divided it into two parts, gave one part to the lowest beggar in this assembly, and offered one part to the Tathagata Durlabha-vijaya (Durlabha-vijaya-tathagata). All those present saw the Tathagata Durlabha-vijaya in the land of light, and also saw the pearl necklace on that Buddha's body transform into a four-pillared jeweled platform, adorned on all four sides, without obstructing each other. At that time, Vimalakirti, having manifested his supernatural powers, said, 'If a benefactor gives with an equal mind to the lowest beggar, it is like facing the field of merit of the Tathagata, without discrimination, equal to great compassion, and without seeking reward, this is called complete Dharma giving.' The lowest beggar in the city, seeing this divine power and hearing what he said, all aroused the mind of Anuttara-samyak-sambodhi, so I am not able to go there to inquire about his illness.'
In this way, the Bodhisattvas each told the Buddha about their original causes and conditions, praising what Vimalakirti had said, and all said, 'I am not able to go there to inquire about his illness!'
Vimalakirti Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0475 Vimalakirti Sutra
Vimalakirti Sutra, Volume 2
Translated by Kumarajiva of the Yao Qin Dynasty
Chapter 5: Manjusri Inquires About Illness
At that time, the Buddha said to Manjusri (Manjusri), 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.'
Manjusri
白佛言：「世尊！彼上人者，難為酬對。深達實相，善說法要，辯才無滯，智慧無礙；一切菩薩法式悉知，諸佛秘藏無不得入；降伏眾魔，遊戲神通，其慧方便，皆已得度。雖然，當承佛聖旨，詣彼問疾。」
於是眾中諸菩薩、大弟子、釋、梵、四天王等，咸作是念：「今二大士，文殊師利、維摩詰共談，必說妙法！」即時八千菩薩、五百聲聞、百千天、人皆欲隨從。
於是文殊師利與諸菩薩、大弟子眾及諸天、人，恭敬圍繞，入毗耶離大城。
爾時長者維摩詰心念：「今文殊師利與大眾俱來！」即以神力空其室內，除去所有及諸侍者；唯置一床，以疾而臥。
文殊師利既入其舍，見其室空，無諸所有，獨寢一床。時維摩詰言：「善來，文殊師利！不來相而來，不見相而見。」
文殊師利言：「如是！居士！若來已，更不來；若去已，更不去。所以者何？來者無所從來，去者無所至，所可見者，更不可見。且置是事，居士！是疾寧可忍不？療治有損，不至增乎！世尊慇勤致問無量，居士是疾，何所因起？其生久如？當云何滅？」
維摩詰言：「從癡、有愛，則我病生。以一切眾生病，是故我病；若一切眾生病滅，則我病滅。所以者何？菩薩為眾生故入生死，有生死則有病；若眾
【現代漢語翻譯】 現代漢語譯本 佛陀回答說：『世尊！那位上人（指維摩詰）真是難以應對。他深刻通達實相，善於宣說佛法精要，辯才無礙，智慧通達；一切菩薩的修行方式他都瞭如指掌，諸佛的秘密法藏沒有他不能領悟的；他能降伏各種魔障，自在地運用神通，他的智慧和方便法門，都已經達到圓滿的境界。』雖然如此，我應當遵從佛的聖旨，去他那裡問候病情。 這時，大眾中的各位菩薩、大弟子、釋提桓因（Śakra-devānām-Indra，佛教的護法神）、梵天（Brahmā，印度教的創造之神，在佛教中也被認為是護法神）和四大天王等，都這樣想：『現在這兩位大士，文殊師利（Mañjuśrī，象徵智慧的菩薩）和維摩詰（Vimalakīrti，一位在家菩薩）共同談論，必定會宣說微妙的佛法！』當時，八千位菩薩、五百位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、成百上千的天人和凡人，都想跟隨前往。 於是，文殊師利菩薩與各位菩薩、大弟子以及諸天人和凡人，恭敬地圍繞著，進入毗耶離（Vaiśālī，古印度城市）大城。 這時，長者維摩詰心想：『現在文殊師利菩薩與大眾一同前來！』就用神通力清空了他的房間，移走所有的物品和侍者；只留下一張床，自己因病躺在上面。 文殊師利菩薩進入他的住所，看到房間空空蕩蕩，沒有任何東西，只有維摩詰獨自躺在一張床上。這時，維摩詰說：『歡迎，文殊師利菩薩！您不是爲了來而來的，您不是爲了見相而見的。』 文殊師利菩薩說：『是的！居士！如果已經來了，就不再有來；如果已經去了，就不再有去。為什麼這樣說呢？因為來的人無所從來，去的人無所至，所能見到的，最終也是不可見的。暫且放下這些，居士！您的病痛還能忍受嗎？治療對您有幫助，還是反而加重了呢？世尊殷切地問候您，居士，您的病是由什麼原因引起的？病已經持續多久了？應當如何才能痊癒呢？』 維摩詰說：『從愚癡和貪愛產生，我的病就產生了。因為一切眾生都在生病，所以我才生病；如果一切眾生的病都消除了，那麼我的病也就消除了。為什麼這樣說呢？菩薩爲了眾生的緣故進入生死輪迴，有生死輪迴就有病痛；如果沒
【English Translation】 English version The Buddha replied, 'World Honored One! That superior man (referring to Vimalakīrti) is difficult to deal with. He deeply understands the true nature of reality, is skilled at expounding the essential principles of the Dharma, has unobstructed eloquence, and unimpeded wisdom. He knows all the practices of the Bodhisattvas, and has access to all the secret treasures of the Buddhas. He subdues all demons, and freely manifests his spiritual powers. His wisdom and skillful means have all reached perfection.' Nevertheless, I shall follow the Buddha's holy command and go to inquire about his illness. At that time, all the Bodhisattvas, great disciples, Śakra-devānām-Indra (釋提桓因, a protector deity in Buddhism), Brahmā (梵天, the creator god in Hinduism, also considered a protector deity in Buddhism), and the Four Heavenly Kings in the assembly all thought, 'Now that these two great beings, Mañjuśrī (文殊師利, the Bodhisattva of wisdom) and Vimalakīrti (維摩詰, a lay Bodhisattva), are conversing together, they will surely expound the wonderful Dharma!' Immediately, eight thousand Bodhisattvas, five hundred Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), and hundreds of thousands of gods and humans all wished to follow them. Thereupon, Mañjuśrī Bodhisattva, together with the Bodhisattvas, great disciples, and the gods and humans, respectfully surrounded him and entered the great city of Vaiśālī (毗耶離, an ancient Indian city). At that time, the elder Vimalakīrti thought, 'Now Mañjuśrī Bodhisattva is coming with the assembly!' He then used his spiritual power to empty his room, removing all possessions and attendants, leaving only one bed, on which he lay ill. When Mañjuśrī Bodhisattva entered his dwelling, he saw that the room was empty, without any possessions, and that Vimalakīrti was lying alone on a bed. At that time, Vimalakīrti said, 'Welcome, Mañjuśrī! You come without coming, and you see without seeing a form.' Mañjuśrī Bodhisattva said, 'So it is, householder! If one has already come, there is no further coming; if one has already gone, there is no further going. Why is this? Because the one who comes has nowhere to come from, and the one who goes has nowhere to go to. What can be seen is ultimately unseeable. Let us put this aside, householder! Is your illness bearable? Does the treatment help, or does it make it worse? The World Honored One sends his earnest regards and asks about you without measure. Householder, what is the cause of your illness? How long has it lasted? And how can it be cured?' Vimalakīrti said, 'From ignorance and craving, my illness arises. Because all sentient beings are ill, therefore I am ill. If all sentient beings' illnesses are extinguished, then my illness will be extinguished. Why is this? Because Bodhisattvas enter birth and death for the sake of sentient beings. If there is birth and death, there is illness; if there is no
生得離病者，則菩薩無復病。譬如長者，唯有一子，其子得病，父母亦病。若子病癒，父母亦愈。菩薩如是，于諸眾生，愛之若子；眾生病則菩薩病，眾生病癒，菩薩亦愈。又言是疾，何所因起？菩薩病者，以大悲起。」
文殊師利言：「居士此室，何以空無侍者？」
維摩詰言：「諸佛國土亦復皆空。」
又問：「以何為空？」
答曰：「以空空。」
又問：「空何用空？」
答曰：「以無分別空故空。」
又問：「空可分別耶？」
答曰：「分別亦空。」
又問：「空當於何求？」
答曰：「當於六十二見中求。」
又問：「六十二見當於何求？」
答曰：「當於諸佛解脫中求。」
又問：「諸佛解脫當於何求？」
答曰：「當於一切眾生心行中求。又仁所問：『何無侍者？』一切眾魔及諸外道，皆吾侍也。所以者何？眾魔者樂生死，菩薩于生死而不捨；外道者樂諸見，菩薩于諸見而不動。」
文殊師利言：「居士所疾，為何等相？」
維摩詰言：「我病無形不可見。」
又問：「此病身合耶？心合耶？」
答曰：「非身合，身相離故；亦非心合，心如幻故。」
又問：「地大、水大、
【現代漢語翻譯】 現代漢語譯本：
『如果能夠脫離病苦，菩薩也就不會再生病了。』譬如一位長者，只有一個兒子，兒子生病了，父母也會跟著生病。如果兒子的病好了，父母的病也就好了。菩薩也是這樣，對於所有的眾生，愛他們如同愛自己的孩子一樣；眾生生病了，菩薩也會跟著生病，眾生的病好了，菩薩的病也就好了。再說這疾病，是由什麼原因引起的呢？菩薩生病，是因為大悲心而引起的。』 文殊師利（Manjusri，智慧的象徵）說：『居士您的房間里，為什麼空空蕩蕩的沒有侍者呢？』 維摩詰（Vimalakirti，一位在家菩薩）說：『諸佛的國土也都是空寂的。』 文殊師利又問：『以什麼為空呢？』 維摩詰答道：『以空性來空除空性。』 文殊師利又問：『空性用什麼來空除呢？』 維摩詰答道：『因為沒有分別的空性，所以用它來空除。』 文殊師利又問：『空性可以分別嗎？』 維摩詰答道：『分別本身也是空性的。』 文殊師利又問：『空性應當在哪裡求得呢？』 維摩詰答道：『應當在六十二種邪見中求得。』 文殊師利又問：『六十二種邪見應當在哪裡求得呢？』 維摩詰答道：『應當在諸佛的解脫境界中求得。』 文殊師利又問：『諸佛的解脫境界應當在哪裡求得呢？』 維摩詰答道：『應當在一切眾生的心行中求得。而且您問我：『為什麼沒有侍者？』一切的魔和外道，都是我的侍者。為什麼這麼說呢？因為眾魔喜歡生死輪迴，而菩薩卻在生死輪迴中不捨棄眾生；外道喜歡各種邪見，而菩薩對於各種邪見卻不動搖。』 文殊師利說：『居士您的疾病，是什麼樣的癥狀呢？』 維摩詰說：『我的病沒有形狀，無法看見。』 文殊師利又問：『這病是身體上的，還是心理上的呢？』 維摩詰答道：『不是身體上的，因為身體的相是虛幻分離的；也不是心理上的，因為心就像幻象一樣。』 文殊師利又問：『地大（earth element）、水大（water element）、』
【English Translation】 English version:
'If one can be born detached from illness, then the Bodhisattva will no longer be ill. It is like an elder who has only one son; if the son becomes ill, the parents also become ill. If the son recovers, the parents also recover. The Bodhisattva is like this, loving all beings as if they were their own children; when beings are ill, the Bodhisattva is also ill, and when beings recover, the Bodhisattva also recovers. Furthermore, what is the cause of this illness? The Bodhisattva's illness arises from great compassion.' Manjusri (Manjusri, symbol of wisdom) said, 'Layman, why is this room empty and without attendants?' Vimalakirti (Vimalakirti, a lay Bodhisattva) said, 'The Buddha lands are all empty as well.' He further asked, 'What is emptiness?' He answered, 'Emptiness is emptied by emptiness.' He further asked, 'What is emptiness used to empty?' He answered, 'It is emptied by emptiness without discrimination.' He further asked, 'Can emptiness be discriminated?' He answered, 'Discrimination is also emptiness.' He further asked, 'Where should emptiness be sought?' He answered, 'It should be sought in the sixty-two views.' He further asked, 'Where should the sixty-two views be sought?' He answered, 'They should be sought in the liberation of the Buddhas.' He further asked, 'Where should the liberation of the Buddhas be sought?' He answered, 'It should be sought in the mind and conduct of all beings. Furthermore, you asked, 'Why are there no attendants?' All the demons and heretics are my attendants. Why is that? Because the demons delight in birth and death, but the Bodhisattva does not abandon beings in birth and death; the heretics delight in various views, but the Bodhisattva is not moved by various views.' Manjusri said, 'Layman, what is the nature of your illness?' Vimalakirti said, 'My illness has no form and cannot be seen.' He further asked, 'Is this illness related to the body or the mind?' He answered, 'It is not related to the body, because the body's form is illusory and separate; it is also not related to the mind, because the mind is like an illusion.' He further asked, 'The earth element (earth element), the water element (water element),'
火大、風大，於此四大，何大之病？」
答曰：「是病非地大，亦不離地大；水、火、風大，亦復如是。而眾生病，從四大起，以其有病，是故我病。」
爾時文殊師利問維摩詰言：「菩薩應云何慰喻有疾菩薩？」
維摩詰言：「說身無常，不說厭離於身；說身有苦，不說樂於涅槃；說身無我，而說教導眾生；說身空寂，不說畢竟寂滅；說悔先罪，而不說入於過去；以己之疾，愍于彼疾；當識宿世無數劫苦，當念饒益一切眾生；憶所修福，念于凈命，勿生憂惱，常起精進；當作醫王，療治眾病。菩薩應如是慰喻有疾菩薩，令其歡喜。」
文殊師利言：「居士！有疾菩薩云何調伏其心？」
維摩詰言：「有疾菩薩應作是念：『今我此病，皆從前世妄想顛倒諸煩惱生，無有實法，誰受病者！所以者何？四大合故，假名為身；四大無主，身亦無我；又此病起，皆由著我。是故於我，不應生著。』既知病本，即除我想及眾生想。當起法想，應作是念：『但以眾法，合成此身；起唯法起，滅唯法滅。又此法者，各不相知，起時不言我起，滅時不言我滅。』彼有疾菩薩為滅法想，當作是念：『此法想者，亦是顛倒，顛倒者是即大患，我應離之。』云何為離？離我、我所。云何離我、我所？謂離二法
【現代漢語翻譯】 現代漢語譯本：火大、風大，這地、水、火、風四大中，哪一個『大』是導致疾病的原因呢？
維摩詰回答說：『這疾病並非由地大引起，但也離不開地大；水大、火大、風大也是如此。眾生的疾病，都是從四大產生的，因為眾生有病，所以我覺得自己也有病。』
這時，文殊師利（Manjusri，智慧的象徵）問維摩詰（Vimalakirti，一位在家菩薩）說：『菩薩應該如何慰問生病的菩薩呢？』
維摩詰說：『要告訴他身體是無常的，但不要因此厭惡身體；要告訴他身體是痛苦的，但不要因此貪求涅槃（Nirvana，解脫）；要告訴他身體是無我的，但要教導眾生；要告訴他身體是空寂的，但不要追求徹底的寂滅；要勸他懺悔過去的罪業，但不要沉溺於過去；要用自己的疾病，憐憫他人的疾病；應當明白過去無數劫的痛苦，應當想著利益一切眾生；回憶自己所修的福德，想著清凈的生命，不要產生憂愁煩惱，要常常精進；應當成為醫王，醫治各種疾病。菩薩應該這樣慰問生病的菩薩，使他們感到歡喜。』
文殊師利說：『居士（Vimalakirti）！生病的菩薩應該如何調伏自己的心呢？』
維摩詰說：『生病的菩薩應該這樣想：『我現在這個病，都是從前世的妄想顛倒和各種煩惱產生的，沒有真實的自性，也沒有誰真正承受這個病！為什麼呢？因為四大和合，才假名為身；四大沒有主宰，身體也沒有我；而且這疾病的產生，都是由於執著於我。所以，對於我，不應該產生執著。』既然知道了疾病的根本，就應該去除『我』的觀念和『眾生』的觀念。應當生起『法』的觀念，應該這樣想：『只是因為各種法聚合，才形成了這個身體；生起只是法的生起，滅去只是法的滅去。而且這些法，彼此互不相知，生起的時候不說『我生起』，滅去的時候不說『我滅去』。』對於那些想要滅除『法』的觀念的生病菩薩，應當這樣想：『這種『法』的觀念，也是一種顛倒，顛倒就是大患，我應該遠離它。』怎樣才能遠離呢？遠離『我』和『我所』。怎樣才能遠離『我』和『我所』呢？就是遠離二法（對立的兩種法）。』
【English Translation】 English version: 『The fire element, the wind element—among these four elements of earth, water, fire, and wind, which 『great』 element is the cause of illness?』
Vimalakirti replied, 『This illness is not caused by the earth element, yet it is not separate from the earth element; the water, fire, and wind elements are also the same. The illnesses of sentient beings arise from the four elements, and because they are ill, therefore I am ill.』
At that time, Manjusri (symbol of wisdom) asked Vimalakirti (a lay bodhisattva), 『How should a bodhisattva console a sick bodhisattva?』
Vimalakirti said, 『Tell them that the body is impermanent, but do not therefore be disgusted with the body; tell them that the body is suffering, but do not therefore seek pleasure in Nirvana (liberation); tell them that the body is without self, but teach and guide sentient beings; tell them that the body is empty and still, but do not seek ultimate extinction; tell them to repent of past sins, but do not dwell in the past; with one's own illness, have compassion for the illnesses of others; be aware of the suffering of countless kalpas (eons) in past lives, and think of benefiting all sentient beings; remember the merits you have cultivated, think of pure living, do not give rise to sorrow and vexation, and always be diligent; become a king of medicine, curing all kinds of illnesses. A bodhisattva should console a sick bodhisattva in this way, making them happy.』
Manjusri said, 『Layman (Vimalakirti)! How should a sick bodhisattva subdue their mind?』
Vimalakirti said, 『A sick bodhisattva should think like this: 『My present illness arises from the delusions, inversions, and various afflictions of past lives; there is no real substance, and no one truly suffers this illness! Why is that? Because the four elements combine, and are falsely called a body; the four elements have no master, and the body has no self; moreover, the arising of this illness is all due to attachment to self. Therefore, one should not be attached to self.』 Having understood the root of the illness, one should eliminate the thought of 『self』 and the thought of 『sentient beings.』 One should give rise to the thought of 『dharma,』 and should think like this: 『It is only because various dharmas (elements of existence) come together that this body is formed; arising is only the arising of dharmas, and ceasing is only the ceasing of dharmas. Moreover, these dharmas do not know each other; when arising, they do not say 『I arise,』 and when ceasing, they do not say 『I cease.』 For those sick bodhisattvas who want to eliminate the thought of 『dharma,』 they should think like this: 『This thought of 『dharma』 is also an inversion, and inversion is a great affliction; I should separate from it.』 How can one separate from it? By separating from 『self』 and 『what belongs to self.』 How can one separate from 『self』 and 『what belongs to self』? By separating from the two dharmas (opposing dharmas).』
。云何離二法？謂不念內外諸法行於平等。云何平等？謂我等、涅槃等。所以者何？我及涅槃，此二皆空。以何為空？但以名字故空。如此二法，無決定性，得是平等；無有餘病，唯有空病；空病亦空。是有疾菩薩以無所受而受諸受，未具佛法，亦不滅受而取證也。
「設身有苦，念惡趣眾生，起大悲心，我既調伏，亦當調伏一切眾生；但除其病，而不除法，為斷病本而教導之。何謂病本？謂有攀緣，從有攀緣，則為病本。何所攀緣？謂之三界。云何斷攀緣？以無所得，若無所得，則無攀緣。何謂無所得？謂離二見。何謂二見？謂內見外見，是無所得。文殊師利！是為有疾菩薩調伏其心，為斷老病死苦，是菩薩菩提。若不如是，己所修治，為無慧利。譬如勝怨，乃可為勇。如是兼除老病死者，菩薩之謂也。
「彼有疾菩薩應復作是念：『如我此病，非真非有，眾生病亦非真非有。』作是觀時，于諸眾生若起愛見大悲，即應舍離。所以者何？菩薩斷除客塵煩惱而起大悲。愛見悲者，則于生死有疲厭心。若能離此，無有疲厭，在在所生，不為愛見之所覆也。所生無縛，能為眾生說法解縛，如佛所說：『若自有縛，能解彼縛，無有是處！若自無縛，能解彼縛，斯有是處。』是故菩薩不應起縛。何謂縛？何謂解？
【現代漢語翻譯】 現代漢語譯本： 如何脫離二法？就是心中不執著于內在和外在的諸法，而行於平等。什麼是平等？就是我與涅槃是平等的。為什麼這樣說？因為我和涅槃，這兩者都是空性的。以什麼為空？只是因為名字的緣故而空。像這樣的兩種法，沒有決定的自性，才能得到平等；沒有其他的疾病，只有空性的疾病；而空性的疾病也是空性的。這就是有疾病的菩薩以不執著的心來感受各種感受，尚未完全具備佛法，也不滅除感受而證得解脫。
『如果身上有痛苦，就憶念惡趣的眾生，生起大悲心，我想既然已經調伏自己，也應當調伏一切眾生；只是去除他們的病痛，而不是去除法，爲了斷除病痛的根本而教導他們。』什麼是病痛的根本？就是有所攀緣，從有所攀緣，就是病痛的根本。攀緣什麼？就是攀緣三界。如何斷除攀緣？以無所得的心，如果沒有所得，就沒有攀緣。什麼是無所得？就是遠離二見。什麼是二見？就是內見和外見，這就是無所得。文殊師利（Manjushri，菩薩名）！這就是有疾病的菩薩調伏自己的心，爲了斷除衰老、疾病、死亡的痛苦，這就是菩薩的菩提。如果不是這樣，自己所修的，就沒有智慧的利益。譬如戰勝怨敵，才可以稱為勇士。像這樣兼能去除衰老、疾病、死亡的人，才可稱為菩薩。
那位有疾病的菩薩應當這樣想：『像我這樣的疾病，不是真實的，也不是實在的，眾生的疾病也不是真實的，也不是實在的。』作這樣的觀想時，對於諸眾生如果生起愛見和大悲，就應當舍離。為什麼這樣說？菩薩斷除客塵煩惱而生起大悲。如果是有愛見的大悲，那麼對於生死就會有疲厭的心。如果能夠遠離這些，就沒有疲厭，無論生在哪裡，都不會被愛見所覆蓋。所生之處沒有束縛，能夠為眾生說法解脫束縛，如佛所說：『如果自己有束縛，卻能解脫別人的束縛，沒有這樣的道理！如果自己沒有束縛，才能解脫別人的束縛，這才是可能的。』所以菩薩不應該生起束縛。什麼是束縛？什麼是解脫？
【English Translation】 English version: How does one detach from the two dharmas? It means not clinging to internal and external dharmas, and practicing equality. What is equality? It means that 'I' and 'Nirvana' (涅槃, liberation) are equal. Why is that? Because both 'I' and 'Nirvana' are empty. Empty in what sense? Empty only in name. These two dharmas have no fixed nature, and attaining this is equality; there is no other sickness, only the sickness of emptiness; and the sickness of emptiness is also empty. This is how a Bodhisattva (菩薩, enlightened being) with illness experiences all sensations without attachment, not yet fully possessing the Buddha Dharma, and not extinguishing sensations to attain realization.
'If there is suffering in the body, contemplate sentient beings in the evil realms, and generate great compassion, thinking, 'Since I have subdued myself, I shall also subdue all sentient beings; I will only remove their illnesses, not remove the Dharma, and teach them to eradicate the root of illness.' What is the root of illness? It is clinging. From clinging arises the root of illness. What is clung to? It is the Three Realms (三界, realms of existence). How is clinging severed? Through non-attainment. If there is no attainment, there is no clinging. What is non-attainment? It is detachment from the two views. What are the two views? They are internal and external views, and this is non-attainment. Manjushri (文殊師利, a Bodhisattva)! This is how a Bodhisattva with illness subdues their mind, to sever the suffering of old age, sickness, and death; this is the Bodhisattva's Bodhi (菩提, enlightenment). If it is not like this, one's own cultivation is without the benefit of wisdom. Just as overcoming an enemy makes one brave, so too, one who can remove old age, sickness, and death is called a Bodhisattva.'
That Bodhisattva with illness should further contemplate: 'Like my illness, it is neither real nor existent; the illnesses of sentient beings are also neither real nor existent.' When contemplating in this way, if love and attachment arise towards sentient beings, along with great compassion, one should abandon them. Why is that? Because a Bodhisattva generates great compassion by cutting off defilements. Compassion with love and attachment leads to weariness of birth and death. If one can detach from this, there is no weariness, and wherever one is born, one is not covered by love and attachment. Being born without bondage, one can teach the Dharma to liberate sentient beings, as the Buddha (佛, enlightened one) said: 'If one is bound oneself, one cannot liberate others; there is no such possibility! If one is unbound oneself, one can liberate others; this is possible.' Therefore, a Bodhisattva should not create bondage. What is bondage? What is liberation?
貪著禪味，是菩薩縛；以方便生，是菩薩解。又無方便慧縛，有方便慧解；無慧方便縛，有慧方便解。何謂無方便慧縛？謂菩薩以愛見心莊嚴佛土、成就眾生；于空、無相、無作法中，而自調伏，是名無方便慧縛。何謂有方便慧解？謂不以愛見心莊嚴佛土、成就眾生，于空、無相、無作法中，以自調伏，而不疲厭，是名有方便慧解。何謂無慧方便縛？謂菩薩住貪慾、瞋恚、邪見等諸煩惱，而植眾德本，是名無慧方便縛。何謂有慧方便解？謂離諸貪慾、瞋恚、邪見等諸煩惱，而植眾德本；迴向阿耨多羅三藐三菩提，是名有慧方便解。文殊師利！彼有疾菩薩，應如是觀諸法，又復觀身無常、苦、空、非我，是名為慧；雖身有疾，常在生死，饒益一切，而不厭倦，是名方便。又復觀身，身不離病，病不離身，是病是身，非新非故，是名為慧；設身有疾，而不永滅，是名方便。
「文殊師利！有疾菩薩應如是調伏其心，不住其中，亦復不住不調伏心。所以者何？若住不調伏心，是愚人法；若住調伏心，是聲聞法。是故菩薩不當住于調伏、不調伏心，離此二法，是菩薩行。在於生死，不為污行；住于涅槃，不永滅度，是菩薩行；非凡夫行，非賢聖行，是菩薩行；非垢行，非凈行，是菩薩行；雖過魔行，而現降眾魔，是菩薩
【現代漢語翻譯】 現代漢語譯本： 執著于禪定的滋味，是菩薩的束縛；憑藉方便法門而生，是菩薩的解脫。又有無方便的智慧的束縛，有方便的智慧的解脫；無智慧的方便的束縛，有智慧的方便的解脫。什麼叫做無方便的智慧的束縛？就是說菩薩以愛戀和偏見的心理來莊嚴佛土、成就眾生；在空性（Sunyata）、無相（animitta）、無作（apranihita）的法門中，只是自我調伏，這叫做無方便的智慧的束縛。什麼叫做有方便的智慧的解脫？就是說不以愛戀和偏見的心理來莊嚴佛土、成就眾生，在空性、無相、無作的法門中，用來自我調伏，而不感到疲憊厭倦，這叫做有方便的智慧的解脫。什麼叫做無智慧的方便的束縛？就是說菩薩安住在貪慾、嗔恚、邪見等等各種煩惱之中，卻種植各種功德的根本，這叫做無智慧的方便的束縛。什麼叫做有智慧的方便的解脫？就是說遠離各種貪慾、嗔恚、邪見等等各種煩惱，而種植各種功德的根本；並將功德迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），這叫做有智慧的方便的解脫。文殊師利（Manjusri）！那些有疾病的菩薩，應當這樣觀察諸法，又進一步觀察身體是無常（anitya）、苦（duhkha）、空（sunyata）、非我（anatman）的，這叫做智慧；即使身體有疾病，卻常在生死輪迴中，饒益一切眾生，而不厭倦，這叫做方便。又進一步觀察身體，身體不離開疾病，疾病不離開身體，這疾病就是身體，非新也非舊，這叫做智慧；即使身體有疾病，卻不永遠滅度，這叫做方便。
『文殊師利！有疾病的菩薩應當這樣調伏自己的心，不住留在調伏的心中，也不住留在不調伏的心中。為什麼呢？如果住留在不調伏的心中，這是愚人的做法；如果住留在調伏的心中，這是聲聞（sravaka）的做法。所以菩薩不應當住在調伏或不調伏的心中，離開這兩種狀態，才是菩薩的修行。處在生死輪迴中，不被污濁的行為所染污；安住在涅槃（nirvana）中，不永遠滅度，這是菩薩的修行；不是凡夫的修行，也不是賢聖的修行，這是菩薩的修行；不是垢染的修行，也不是清凈的修行，這是菩薩的修行；雖然超越了魔的境界，卻示現降伏眾魔，這是菩薩的修行。』
【English Translation】 English version: Attachment to the taste of dhyana (chan ding, meditative absorption) is a bodhisattva's bondage; being born through skillful means is a bodhisattva's liberation. Furthermore, there is bondage of wisdom without skillful means, and liberation of wisdom with skillful means; bondage of skillful means without wisdom, and liberation of skillful means with wisdom. What is meant by bondage of wisdom without skillful means? It means that a bodhisattva adorns Buddha-lands and accomplishes sentient beings with a mind of love and attachment; and in the dharmas of emptiness (Sunyata), signlessness (animitta), and non-action (apranihita), he merely subdues himself. This is called bondage of wisdom without skillful means. What is meant by liberation of wisdom with skillful means? It means that one does not adorn Buddha-lands or accomplish sentient beings with a mind of love and attachment, and in the dharmas of emptiness, signlessness, and non-action, one uses them to subdue oneself without becoming weary or厭倦. This is called liberation of wisdom with skillful means. What is meant by bondage of skillful means without wisdom? It means that a bodhisattva dwells in afflictions such as greed, hatred, and wrong views, yet plants roots of virtue. This is called bondage of skillful means without wisdom. What is meant by liberation of skillful means with wisdom? It means that one is apart from all afflictions such as greed, hatred, and wrong views, and plants roots of virtue, dedicating them towards anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). This is called liberation of skillful means with wisdom. Manjusri (文殊師利)! A bodhisattva with illness should contemplate all dharmas in this way, and further contemplate the body as impermanent (anitya), suffering (duhkha), empty (sunyata), and selfless (anatman). This is called wisdom. Although the body is ill, one constantly remains in samsara (生死, birth and death), benefiting all beings without weariness. This is called skillful means. Furthermore, contemplate the body: the body is not apart from illness, and illness is not apart from the body; this illness is the body, neither new nor old. This is called wisdom. Even if the body is ill, one does not seek permanent extinction. This is called skillful means.
'Manjusri! A bodhisattva with illness should subdue his mind in this way, not dwelling in the subdued mind, nor dwelling in the unsubdued mind. Why? If one dwells in the unsubdued mind, this is the way of a fool. If one dwells in the subdued mind, this is the way of a sravaka (聲聞, a hearer or disciple). Therefore, a bodhisattva should not dwell in either the subdued or unsubdued mind. To be apart from these two is the practice of a bodhisattva. To be in samsara without being defiled by impure conduct; to dwell in nirvana (涅槃, liberation) without seeking permanent extinction; this is the practice of a bodhisattva. It is neither the practice of an ordinary person nor the practice of a sage; it is the practice of a bodhisattva. It is neither the practice of defilement nor the practice of purity; it is the practice of a bodhisattva. Although one transcends the realm of demons, one manifests the subduing of demons; this is the practice of a bodhisattva.'
行；求一切智，無非時求，是菩薩行；雖觀諸法不生，而不入正位，是菩薩行；雖觀十二緣起，而入諸邪見，是菩薩行；雖攝一切眾生，而不愛著，是菩薩行；雖樂遠離，而不依身心盡，是菩薩行；雖行三界，而不壞法性，是菩薩行；雖行於空，而植眾德本，是菩薩行；雖行無相，而度眾生，是菩薩行；雖行無作，而現受身，是菩薩行；雖行無起，而起一切善行，是菩薩行；雖行六波羅蜜，而遍知眾生心、心數法，是菩薩行；雖行六通，而不盡漏，是菩薩行；雖行四無量心，而不貪著生於梵世，是菩薩行；雖行禪定解脫三昧，而不隨禪生，是菩薩行；雖行四念處，而不永離身受心法，是菩薩行；雖行四正勤，而不捨身心精進，是菩薩行；雖行四如意足，而得自在神通，是菩薩行；雖行五根，而分別眾生諸根利鈍，是菩薩行；雖行五力，而樂求佛十力，是菩薩行；雖行七覺分，而分別佛之智慧，是菩薩行；雖行八聖道，而樂行無量佛道，是菩薩行；雖行止觀助道之法，而不畢竟墮于寂滅，是菩薩行；雖行諸法不生不滅，而以相好莊嚴其身，是菩薩行；雖現聲聞、辟支佛威儀，而不捨佛法，是菩薩行；雖隨諸法究竟凈相，而隨所應為現其身，是菩薩行；雖觀諸佛國土永寂如空，而現種種清凈佛土，是菩薩行；雖得佛道轉于
法輪，入于涅槃，而不捨于菩薩之道，是菩薩行。」
說是語時，文殊師利所將大眾，其中八千天子皆發阿耨多羅三藐三菩提心。
維摩詰所說經不思議品第六
爾時舍利弗見此室中無有床座，作是念：「斯諸菩薩、大弟子眾，當於何坐？」
長者維摩詰知其意，語舍利弗言：「云何仁者！為法來耶？求床座耶？」
舍利弗言：「我為法來，非為床座。」
維摩詰言：「唯，舍利弗！夫求法者，不貪軀命，何況床座？夫求法者，非有色、受、想、行、識之求，非有界、入之求，非有欲、色、無色之求。唯，舍利弗！夫求法者，不著佛求，不著法求，不著眾求；夫求法者，無見苦求，無斷集求，無造盡證、修道之求。所以者何？法無戲論，若言我當見苦、斷集、證滅、修道，是則戲論，非求法也。唯，舍利弗！法名寂滅，若行生滅，是求生滅，非求法也；法名無染，若染於法，乃至涅槃，是則染著，非求法也；法無行處，若行於法，是則行處，非求法也；法無取捨，若取捨法，是則取捨，非求法也；法無處所，若著處所，是則著處，非求法也；法名無相，若隨相識，是則求相，非求法也；法不可住，若住於法，是則住法，非求法也；法不可見、聞、覺知，若行見、聞、覺知，是則
【現代漢語翻譯】 現代漢語譯本：『法輪（Dharmachakra，佛法之輪），進入涅槃（Nirvana，解脫），而不捨棄菩薩之道，這就是菩薩的修行。』
說完這些話的時候，文殊師利（Manjushri，智慧的象徵）所帶領的大眾中，有八千位天子都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
《維摩詰所說經·不思議品第六》
這時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）看到這房間里沒有床座，心裡想：『這些菩薩和大弟子們，應當坐在哪裡呢？』
長者維摩詰（Vimalakirti，一位在家菩薩）知道他的心思，對舍利弗說：『仁者！您是爲了求法而來呢？還是爲了求床座而來呢？』
舍利弗說：『我是爲了求法而來，不是爲了求床座。』
維摩詰說：『是的，舍利弗！求法的人，不貪戀自己的身體性命，何況是床座呢？求法的人，不是爲了求色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）這五蘊，不是爲了求界（dhatu，十八界）、入（ayatana，十二入），不是爲了求欲界（kama-dhatu）、色界（rupa-dhatu）、無色界（arupa-dhatu）。是的，舍利弗！求法的人，不執著于佛去求，不執著於法去求，不執著于僧眾去求；求法的人，沒有尋求看見苦諦（duhkha-satya，苦的真諦），沒有尋求斷除集諦（samudaya-satya，苦的根源），沒有尋求創造證得滅諦（nirodha-satya，苦的止息），沒有尋求修行道諦（marga-satya，通往滅苦的道路）。為什麼呢？法沒有戲論，如果說我應當看見苦、斷除集、證得滅、修行道，這就是戲論，不是求法。是的，舍利弗！法名為寂滅，如果行於生滅，這就是求生滅，不是求法；法名為無染，如果染著於法，乃至涅槃，這就是染著，不是求法；法沒有行處，如果行於法，這就是行處，不是求法；法沒有取捨，如果取捨法，這就是取捨，不是求法；法沒有處所，如果執著于處所，這就是執著處所，不是求法；法名為無相，如果隨逐相而識別，這就是求相，不是求法；法不可住，如果住在法上，這就是住法，不是求法；法不可見、聞、覺知，如果行於見、聞、覺知，這就是……』
【English Translation】 English version: 'The Dharma wheel (Dharmachakra), enters Nirvana (Nirvana, liberation), without abandoning the Bodhisattva path, this is the practice of a Bodhisattva.'
When these words were spoken, among the assembly led by Manjushri (Manjushri, symbol of wisdom), eight thousand devas (devas, celestial beings) all aroused the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment).
《Vimalakirti Sutra, Chapter 6: Inconceivable》
At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) saw that there were no seats in the room and thought: 'Where should these Bodhisattvas and great disciples sit?'
The elder Vimalakirti (Vimalakirti, a lay Bodhisattva) knowing his thoughts, said to Sariputra: 'O virtuous one! Have you come for the Dharma, or for a seat?'
Sariputra said: 'I have come for the Dharma, not for a seat.'
Vimalakirti said: 'Yes, Sariputra! One who seeks the Dharma does not crave his own body and life, how much less a seat? One who seeks the Dharma does not seek after the five skandhas (skandhas, aggregates) of form (rupa, material form), sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness); does not seek after the elements (dhatu, eighteen elements) and entrances (ayatana, twelve entrances); does not seek after the desire realm (kama-dhatu), the form realm (rupa-dhatu), and the formless realm (arupa-dhatu). Yes, Sariputra! One who seeks the Dharma does not seek by clinging to the Buddha, does not seek by clinging to the Dharma, does not seek by clinging to the Sangha; one who seeks the Dharma does not seek to see suffering (duhkha-satya, the truth of suffering), does not seek to cut off accumulation (samudaya-satya, the origin of suffering), does not seek to create the realization of cessation (nirodha-satya, the cessation of suffering), does not seek to cultivate the path (marga-satya, the path to the cessation of suffering). Why? The Dharma is without playfulness; if one says, 'I shall see suffering, cut off accumulation, realize cessation, and cultivate the path,' this is playfulness, not seeking the Dharma. Yes, Sariputra! The Dharma is called quiescence; if one practices arising and ceasing, this is seeking arising and ceasing, not seeking the Dharma; the Dharma is called non-attachment; if one is attached to the Dharma, even to Nirvana, this is attachment, not seeking the Dharma; the Dharma has no place to go; if one goes to the Dharma, this is a place to go, not seeking the Dharma; the Dharma has no taking or rejecting; if one takes or rejects the Dharma, this is taking or rejecting, not seeking the Dharma; the Dharma has no location; if one clings to a location, this is clinging to a location, not seeking the Dharma; the Dharma is called without characteristics; if one follows characteristics and recognizes them, this is seeking characteristics, not seeking the Dharma; the Dharma cannot be dwelled in; if one dwells in the Dharma, this is dwelling in the Dharma, not seeking the Dharma; the Dharma cannot be seen, heard, or known; if one practices seeing, hearing, and knowing, this is...'
見、聞、覺知，非求法也；法名無為，若行有為，是求有為，非求法也。是故，舍利弗！若求法者，於一切法，應無所求。」
說是語時，五百天子于諸法中得法眼凈。
爾時長者維摩詰，問文殊師利：「仁者游于無量千萬億阿僧祇國，何等佛土有好上妙功德成就師子之座？」
文殊師利言：「居士！東方度三十六恒河沙國，有世界名須彌相，其佛號須彌燈王，今現在。彼佛身長八萬四千由旬，其師子座高八萬四千由旬，嚴飾第一。」
於是長者維摩詰現神通力，即時彼佛遣三萬二千師子座，高廣嚴凈，來入維摩詰室，諸菩薩、大弟子、釋、梵、四天王等，昔所未見。其室廣博，悉皆包容三萬二千師子座，無所妨礙。于毗耶離城，及閻浮提四天下，亦不迫迮，悉見如故。
爾時維摩詰語文殊師利：「就師子座。」與諸菩薩上人俱坐，當自立身如彼座像。其得神通菩薩，即自變形為四萬二千由旬，坐師子座。諸新發意菩薩及大弟子皆不能升。
爾時維摩詰語舍利弗：「就師子座。」舍利弗言：「居士！此座高廣，吾不能升。」
維摩詰言：「唯，舍利弗！為須彌燈王如來作禮，乃可得坐。」於是新發意菩薩及大弟子即為須彌燈王如來作禮，便得坐師子座。
舍利弗言
【現代漢語翻譯】 現代漢語譯本： 『見、聞、覺知』，執著于所見、所聞、所覺、所知，並非尋求佛法的真諦。佛法名為『無為』，如果執著于有為之法，那就是在追求有為，而不是在尋求佛法。因此，舍利弗（Śāriputra）！如果有人尋求佛法，那麼對於一切法，都應該無所求。
當維摩詰（Vimalakīrti）說這些話的時候，五百位天人在各種佛法中獲得了清凈的法眼。
當時，長者維摩詰問文殊師利（Mañjuśrī）菩薩：『仁者您遊歷于無量千萬億阿僧祇（asaṃkhya）國土，哪個佛土擁有最好最殊勝的功德成就的獅子座？』
文殊師利菩薩說：『居士！從東方經過三十六恒河沙（gaṅgā）數的國土，有一個世界名為須彌相（Sumeru Appearance），那裡的佛名為須彌燈王（Sumeru Light King），現在正在說法。那位佛的身高八萬四千由旬（yojana），他的獅子座高也是八萬四千由旬，莊嚴裝飾最為殊勝。』
於是長者維摩詰展現神通之力，立刻那位須彌燈王佛派遣了三萬二千個獅子座，高大寬廣，莊嚴清凈，進入維摩詰的房間，這是眾菩薩、大弟子、釋提桓因（Śakra Devānām Indra）、梵天（Brahmā）、四大天王等過去從未見過的景象。維摩詰的房間寬廣博大，完全容納了這三萬二千個獅子座，沒有任何阻礙。在毗耶離（Vaiśālī）城，以及閻浮提（Jambudvīpa）四大天下，也沒有感到擁擠，一切都如往常一樣。
當時，維摩詰對文殊師利菩薩說：『請登上獅子座。』與各位菩薩上首一同就座，應當使自己的身形變得如那獅子座的形象一般。那些獲得神通的菩薩，立即將自身變幻成四萬二千由旬高大，然後坐在獅子座上。而那些新發菩提心的菩薩和大弟子們都無法登上獅子座。
當時，維摩詰對舍利弗說：『請登上獅子座。』舍利弗說：『居士！這座位如此高大寬廣，我無法登上。』
維摩詰說：『舍利弗！你應該向須彌燈王如來頂禮，這樣才能坐上去。』於是新發菩提心的菩薩和大弟子們立刻向須彌燈王如來頂禮，便得以坐在獅子座上。
舍利弗說：
【English Translation】 English version: 『Seeing, hearing, perceiving, and knowing』 is not seeking the Dharma; the Dharma is called 『non-action』 (wu wei); if you practice action (you wei), you are seeking action, not seeking the Dharma. Therefore, Śāriputra! If one seeks the Dharma, one should seek nothing in all dharmas.
When these words were spoken, five hundred devas (heavenly beings) attained the purity of the Dharma-eye in all dharmas.
At that time, the elder Vimalakīrti asked Mañjuśrī: 『Virtuous one, you have traveled to countless billions of asaṃkhya (innumerable) lands; in which Buddha-land is there a lion throne that is accomplished with the most excellent merits?』
Mañjuśrī said: 『Layman! Passing through thirty-six gaṅgā (Ganges) sands of lands to the east, there is a world named Sumeru Appearance; its Buddha is named Sumeru Light King, who is now present there. That Buddha's body is eighty-four thousand yojanas (an ancient Indian unit of distance) tall, and his lion throne is also eighty-four thousand yojanas tall, with the most excellent adornments.』
Thereupon, the elder Vimalakīrti manifested his supernatural power, and immediately that Buddha sent thirty-two thousand lion thrones, tall, wide, adorned, and pure, into Vimalakīrti's room, which the bodhisattvas, great disciples, Śakra Devānām Indra (king of the gods), Brahmā (creator god), and the Four Heavenly Kings had never seen before. His room was vast and spacious, completely encompassing the thirty-two thousand lion thrones without any obstruction. In the city of Vaiśālī and the four continents of Jambudvīpa, there was no feeling of crowding, and everything appeared as before.
At that time, Vimalakīrti said to Mañjuśrī: 『Please take a seat on the lion throne.』 He sat together with the foremost of the bodhisattvas, and one should establish one's body as the image of that throne. Those bodhisattvas who had attained supernatural powers immediately transformed themselves into forty-two thousand yojanas tall and sat on the lion thrones. The newly inspired bodhisattvas and great disciples were all unable to ascend.
At that time, Vimalakīrti said to Śāriputra: 『Please take a seat on the lion throne.』 Śāriputra said: 『Layman! This throne is so tall and wide that I am unable to ascend.』
Vimalakīrti said: 『Śāriputra! You should pay homage to the Sumeru Light King Tathāgata (another name for Buddha), and then you will be able to sit.』 Thereupon, the newly inspired bodhisattvas and great disciples immediately paid homage to the Sumeru Light King Tathāgata, and then they were able to sit on the lion thrones.
Śāriputra said:
：「居士！未曾有也，如是小室，乃容受此高廣之座，于毗耶離城，無所妨礙，又于閻浮提聚落、城邑，及四天下諸天、龍王、鬼神宮殿，亦不迫迮。」
維摩詰言：「唯，舍利弗！諸佛菩薩，有解脫，名不可思議。若菩薩住是解脫者，以須彌之高廣內芥子中無所增減，須彌山王本相如故，而四天王、忉利諸天不覺不知己之所入，唯應度者乃見須彌入芥子中，是名住不思議解脫法門。又以四大海水入一毛孔，不嬈魚、鱉、黿、鼉水性之屬，而彼大海本相如故，諸龍、鬼神、阿修羅等，不覺不知己之所入，於此眾生亦無所嬈。又，舍利弗！住不可思議解脫菩薩，斷取三千大千世界，如陶家輪，著右掌中，擲過恒河沙世界之外，其中眾生，不覺不知己之所往。又復還置本處，都不使人有往來想，而此世界本相如故。又，舍利弗！或有眾生，樂久住世而可度者，菩薩即延七日以為一劫，令彼眾生謂之一劫；或有眾生不樂久住，而可度者，菩薩即促一劫以為七日，令彼眾生謂之七日。又，舍利弗！住不可思議解脫菩薩，以一切佛土嚴飾之事，集在一國，示于眾生。又菩薩以一佛土眾生置之右掌，飛到十方遍示一切，而不動本處。又，舍利弗！十方眾生供養諸佛之具，菩薩於一毛孔，皆令得見。又十方國土所有日、月、星
【現代漢語翻譯】 現代漢語譯本： 『居士！真是不可思議，這樣小的房間，竟然能夠容納如此高大寬廣的座位，在毗耶離城（Vaishali，古印度城市名）中，也沒有任何妨礙，而且對於閻浮提（Jambudvipa，佛教傳說中的四大部洲之一）的聚落、城邑，以及四天下（Chatur-dvipa，佛教宇宙觀中的四大洲）諸天、龍王、鬼神宮殿，也沒有任何擁擠。』
維摩詰（Vimalakirti，佛教在家菩薩名）說：『是的，舍利弗（Sariputra，釋迦牟尼佛的十大弟子之一）！諸佛菩薩，有一種解脫法門，名為不可思議。如果菩薩安住于這種解脫法門中，就能將須彌山（Sumeru，佛教宇宙觀中的山名）的高大寬廣放入芥子之中，而沒有任何增減，須彌山王的本來面貌依然如故，而四天王（Caturmaharajakayikas，佛教護法神）和忉利天（Trayastrimsa，佛教欲界六天之一）的諸天卻不察覺不知道自己已經進入其中，只有應該被度化的人才能看見須彌山進入芥子之中，這叫做安住于不可思議解脫法門。又可以將四大海水放入一個毛孔之中，而不妨礙魚、鱉、黿、鼉等水生動物的本性，而那大海的本來面貌依然如故，諸龍、鬼神、阿修羅（Asura，古印度神話中的一種神）等，不察覺不知道自己已經進入其中，對於這些眾生也沒有任何妨礙。又，舍利弗！安住于不可思議解脫的菩薩，可以擷取三千大千世界（Trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙），像陶工轉輪一樣，放在右掌中，拋過恒河沙（Ganges sands）世界之外，其中的眾生，不察覺不知道自己已經去了哪裡。又再放回原來的地方，都不使人有往來的想法，而這個世界的本來面貌依然如故。又，舍利弗！或者有眾生，喜歡長久住世而可以被度化的，菩薩就延長七天作為一劫（Kalpa，佛教時間單位），使那些眾生認為是一劫；或者有眾生不喜歡長久住世，而可以被度化的，菩薩就縮短一劫作為七天，使那些眾生認為是七天。又，舍利弗！安住于不可思議解脫的菩薩，可以將一切佛土（Buddha-ksetra，諸佛所居住的清凈世界）的莊嚴裝飾之事，聚集在一個國家，展示給眾生。又菩薩可以將一個佛土的眾生放在右掌中，飛到十方（Ten directions）遍示一切，而不動本處。又，舍利弗！十方眾生供養諸佛的器具，菩薩在一個毛孔中，都讓他們得見。又十方國土所有的日、月、星'
【English Translation】 English version: 『Layman! It is truly unprecedented! Such a small room can actually accommodate such a tall and wide seat, without causing any obstruction in the city of Vaishali (Vaishali, an ancient Indian city), and without causing any crowding in the settlements and cities of Jambudvipa (Jambudvipa, one of the four great continents in Buddhist cosmology), as well as the palaces of the gods, dragon kings, and spirits in the four worlds (Chatur-dvipa, the four continents in Buddhist cosmology).』
Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) said, 『Yes, Sariputra (Sariputra, one of the ten great disciples of Shakyamuni Buddha)! The Buddhas and Bodhisattvas possess a liberation called inconceivable. If a Bodhisattva dwells in this liberation, he can place the height and breadth of Mount Sumeru (Sumeru, a mountain in Buddhist cosmology) within a mustard seed without any increase or decrease. The original appearance of Mount Sumeru remains the same, and the Four Heavenly Kings (Caturmaharajakayikas, Buddhist guardian deities) and the gods of Trayastrimsa (Trayastrimsa, one of the six heavens of the desire realm in Buddhism) are unaware that they have entered it. Only those who are to be saved can see Mount Sumeru entering the mustard seed. This is called dwelling in the inconceivable liberation Dharma-door. Furthermore, he can place the waters of the four great oceans into a single pore without disturbing the nature of the fish, turtles, soft-shelled turtles, and alligators, and the original appearance of the great ocean remains the same. The dragons, spirits, Asuras (Asura, a type of deity in ancient Indian mythology), and others are unaware that they have entered it, and it causes no disturbance to these beings. Moreover, Sariputra! A Bodhisattva who dwells in inconceivable liberation can take a three-thousand-great-thousand world system (Trisahasra-maha-sahasra-lokadhatu, a universe in Buddhist cosmology), like a potter's wheel, place it in his right palm, and throw it beyond worlds as numerous as the sands of the Ganges (Ganges sands). The beings within it are unaware of where they have gone. Then he can return it to its original place without causing anyone to have thoughts of coming or going, and the original appearance of this world remains the same. Furthermore, Sariputra! If there are beings who enjoy living in the world for a long time and can be saved, the Bodhisattva extends seven days to become a kalpa (Kalpa, a unit of time in Buddhism), causing those beings to think it is a kalpa. If there are beings who do not enjoy living for a long time and can be saved, the Bodhisattva shortens a kalpa to become seven days, causing those beings to think it is seven days. Moreover, Sariputra! A Bodhisattva who dwells in inconceivable liberation can gather the adornments of all Buddha-lands (Buddha-ksetra, the pure lands where Buddhas reside) into one country and show them to beings. Furthermore, the Bodhisattva can place the beings of one Buddha-land in his right palm, fly to the ten directions (Ten directions) and show them everywhere, without moving from his original place. Moreover, Sariputra! The Bodhisattva can allow all beings to see the offerings to the Buddhas from the ten directions in a single pore. Furthermore, all the suns, moons, and stars in the lands of the ten directions.'
宿，於一毛孔普使見之。又，舍利弗！十方世界所有諸風，菩薩悉能吸著口中，而身無損，外諸樹木，亦不摧折。又十方世界劫盡燒時，以一切火內于腹中，火事如故，而不為害。又于下方過恒河沙等諸佛世界，取一佛土，舉著上方，過恒河沙無數世界，如持針鋒舉一棗葉，而無所嬈。又，舍利弗！住不可思議解脫菩薩，能以神通現作佛身，或現辟支佛身，或現聲聞身，或現帝釋身，或現梵王身，或現世主身，或現轉輪王身。又十方世界所有眾聲，上中下音，皆能變之，令作佛聲，演出無常、苦、空、無我之音。及十方諸佛所說種種之法，皆于其中普令得聞。舍利弗！我今略說菩薩不可思議解脫之力，若廣說者，窮劫不盡。」
是時大迦葉聞說菩薩不可思議解脫法門，嘆未曾有，謂舍利弗：「譬如有人，於盲者前現眾色像，非彼所見；一切聲聞聞是不可思議解脫法門，不能解了，為若此也！智者聞是，其誰不發阿耨多羅三藐三菩提心？我等何為永絕其根，於此大乘，已如敗種！一切聲聞聞是不可思議解脫法門，皆應號泣，聲震三千大千世界；一切菩薩應大欣慶，頂受此法。若有菩薩信解不可思議解脫法門者，一切魔眾無如之何。」大迦葉說是語時，三萬二千天子皆發阿耨多羅三藐三菩提心。
爾時維摩詰
【現代漢語翻譯】 現代漢語譯本： 『宿（寄託），於一毛孔普使見之。』意思是說，菩薩能讓所有眾生寄宿在一個毛孔中，並且讓所有人都看見這個景象。 『又，舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！十方世界所有諸風，菩薩悉能吸著口中，而身無損，外諸樹木，亦不摧折。』 菩薩能夠將十方世界的所有風都吸入口中，自身卻不受損傷，外面的樹木也不會被摧毀。 『又十方世界劫盡燒時，以一切火內于腹中，火事如故，而不為害。』 當十方世界在劫難結束時被焚燒，菩薩能夠將所有的火焰都納入腹中，火焰依然如故，卻不會對菩薩造成傷害。 『又于下方過恒河沙等諸佛世界，取一佛土，舉著上方，過恒河沙無數世界，如持針鋒舉一棗葉，而無所嬈。』 菩薩能夠從下方經過像恒河沙粒一樣多的佛世界，取出一個佛土，舉到上方，經過像恒河沙粒一樣無數的世界，就像用針尖舉起一片棗樹葉子一樣輕鬆自如，沒有任何阻礙。 『又，舍利弗！住不可思議解脫菩薩，能以神通現作佛身，或現辟支佛身（不依師友教導而自行悟道的修行者），或現聲聞身（聽聞佛陀教誨而得道的修行者），或現帝釋身（佛教中的護法神），或現梵王身（色界天的天王），或現世主身（世界的主宰），或現轉輪王身（擁有統治世界的輪寶的國王）。』 舍利弗，安住于不可思議解脫境界的菩薩，能夠以神通顯現佛身，或者顯現辟支佛身，或者顯現聲聞身，或者顯現帝釋身，或者顯現梵王身，或者顯現世主身，或者顯現轉輪王身。 『又十方世界所有眾聲，上中下音，皆能變之，令作佛聲，演出無常、苦、空、無我之音。及十方諸佛所說種種之法，皆于其中普令得聞。』 菩薩能夠將十方世界所有的聲音，無論是高音、中音還是低音，都轉變為佛的聲音，宣演出無常、苦、空、無我的道理。並且讓所有眾生都能聽到十方諸佛所說的各種佛法。 『舍利弗！我今略說菩薩不可思議解脫之力，若廣說者，窮劫不盡。』 舍利弗，我現在只是簡略地講述菩薩不可思議的解脫力量，如果詳細地講述，即使窮盡無數劫也無法說完。 這時，大迦葉（釋迦牟尼佛的十大弟子之一，以頭陀行著稱）聽聞了關於菩薩不可思議解脫法門的講述，讚歎說前所未有，並對舍利弗說：『譬如有人，於盲者前現眾色像，非彼所見；一切聲聞聞是不可思議解脫法門，不能解了，為若此也！』 就像有人在盲人面前展示各種色彩和形象，盲人卻無法看見一樣；所有的聲聞乘修行者聽聞這種不可思議的解脫法門，卻不能理解，情況就是這樣啊！ 『智者聞是，其誰不發阿耨多羅三藐三菩提心（無上正等正覺，即最高的智慧和覺悟）？我等何為永絕其根，於此大乘，已如敗種！』 智者聽聞這些，誰不會發起追求無上正等正覺的心呢？我們為什麼永遠斷絕了修習大乘佛法的根基，對於大乘佛法來說，已經像腐爛的種子一樣了！ 『一切聲聞聞是不可思議解脫法門，皆應號泣，聲震三千大千世界；一切菩薩應大欣慶，頂受此法。若有菩薩信解不可思議解脫法門者，一切魔眾無如之何。』 所有的聲聞乘修行者聽聞這種不可思議的解脫法門，都應該號啕大哭，哭聲震動三千大千世界；所有的菩薩都應該感到非常高興，恭敬地接受這種法門。如果有的菩薩能夠相信和理解這種不可思議的解脫法門，那麼所有的魔眾都拿他沒有辦法。 大迦葉說這些話的時候，三萬二千位天人都發起了追求無上正等正覺的心。 這時，維摩詰（一位在家菩薩，以智慧和辯才著稱）……
【English Translation】 English version: 'Dwelling, making all see it in one pore.' This means that the Bodhisattva can allow all beings to dwell in one pore and allow everyone to see this scene. 'Moreover, Shariputra (one of the ten major disciples of Shakyamuni Buddha, known for his wisdom)! All the winds of the ten directions, the Bodhisattva can absorb them into his mouth without harm to his body, and the trees outside will not be broken.' The Bodhisattva can absorb all the winds of the ten directions into his mouth, yet he himself is not harmed, and the trees outside are not destroyed. 'Also, when the ten directions are burned at the end of the kalpa, he takes all the fire into his belly, and the fire remains as before, without causing harm.' When the ten directions are burned at the end of the kalpa, the Bodhisattva can take all the flames into his belly, and the flames remain as before, without causing harm to the Bodhisattva. 'Also, from below, passing through Buddha worlds as numerous as the sands of the Ganges, he takes one Buddha land and lifts it above, passing through countless worlds as numerous as the sands of the Ganges, as easily as holding a jujube leaf on the tip of a needle, without any hindrance.' The Bodhisattva can take a Buddha land from below, passing through Buddha worlds as numerous as the sands of the Ganges, and lift it above, passing through countless worlds as numerous as the sands of the Ganges, as easily as holding a jujube leaf on the tip of a needle, without any hindrance. 'Moreover, Shariputra! A Bodhisattva abiding in inconceivable liberation can manifest a Buddha body through supernatural powers, or manifest a Pratyekabuddha body (a practitioner who attains enlightenment on their own without a teacher), or manifest a Shravaka body (a practitioner who attains enlightenment by hearing the Buddha's teachings), or manifest an Indra body (a protector deity in Buddhism), or manifest a Brahma King body (a king of the Form Realm), or manifest a Lord of the World body (the ruler of the world), or manifest a Chakravartin King body (a king who possesses the wheel of dominion over the world).' Shariputra, a Bodhisattva abiding in the inconceivable liberation can manifest a Buddha body through supernatural powers, or manifest a Pratyekabuddha body, or manifest a Shravaka body, or manifest an Indra body, or manifest a Brahma King body, or manifest a Lord of the World body, or manifest a Chakravartin King body. 'Also, all the sounds of the ten directions, high, medium, and low, can be transformed to make the Buddha's voice, proclaiming the sounds of impermanence, suffering, emptiness, and non-self. And all the various Dharmas spoken by the Buddhas of the ten directions can be heard universally therein.' The Bodhisattva can transform all the sounds of the ten directions, whether high, medium, or low, into the voice of the Buddha, proclaiming the principles of impermanence, suffering, emptiness, and non-self. And he can make all beings hear the various Dharmas spoken by the Buddhas of the ten directions. 'Shariputra! I am now briefly speaking of the inconceivable power of liberation of the Bodhisattva; if I were to speak extensively, it would not be exhausted even in endless kalpas.' Shariputra, I am now only briefly speaking of the inconceivable power of liberation of the Bodhisattva; if I were to speak extensively, it would not be exhausted even in endless kalpas. At this time, Mahakashyapa (one of the ten major disciples of Shakyamuni Buddha, known for his ascetic practices), hearing the discourse on the inconceivable liberation Dharma-gate of the Bodhisattva, exclaimed that it was unprecedented, and said to Shariputra: 'It is like someone showing various colors and images to a blind person, which they cannot see; all Shravakas hearing this inconceivable liberation Dharma-gate cannot understand it, it is like that!' It is like someone showing various colors and images to a blind person, which they cannot see; all Shravakas hearing this inconceivable liberation Dharma-gate cannot understand it, it is like that! 'Who among the wise, hearing this, would not arouse the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom and enlightenment)? Why have we forever severed our roots, and for this Great Vehicle, we are like rotten seeds!' Who among the wise, hearing this, would not arouse the mind of Anuttara-samyak-sambodhi? Why have we forever severed our roots, and for this Great Vehicle, we are like rotten seeds! 'All Shravakas hearing this inconceivable liberation Dharma-gate should weep loudly, their voices shaking the three thousand great thousand worlds; all Bodhisattvas should rejoice greatly and respectfully receive this Dharma. If there are Bodhisattvas who believe and understand this inconceivable liberation Dharma-gate, all the hosts of demons can do nothing to them.' All Shravakas hearing this inconceivable liberation Dharma-gate should weep loudly, their voices shaking the three thousand great thousand worlds; all Bodhisattvas should rejoice greatly and respectfully receive this Dharma. If there are Bodhisattvas who believe and understand this inconceivable liberation Dharma-gate, all the hosts of demons can do nothing to them. When Mahakashyapa spoke these words, thirty-two thousand devas all aroused the mind of Anuttara-samyak-sambodhi. At that time, Vimalakirti (a lay Bodhisattva, known for his wisdom and eloquence)...
語大迦葉：「仁者！十方無量阿僧祇世界中作魔王者，多是住不可思議解脫菩薩。以方便力，教化眾生，現作魔王。又，迦葉！十方無量菩薩，或有人從乞手足耳鼻、頭目髓腦、血肉皮骨、聚落城邑、妻子奴婢、象馬車乘、金銀琉璃、車磲、馬瑙、珊瑚、琥珀、真珠珂貝、衣服飲食，如此乞者，多是住不可思議解脫菩薩，以方便力，而往試之，令其堅固。所以者何？住不可思議解脫菩薩，有威德力，故現行逼迫，示諸眾生，如是難事；凡夫下劣，無有力勢，不能如是逼迫菩薩。譬如龍象蹴踏，非驢所堪，是名住不可思議解脫菩薩智慧方便之門。」
維摩詰所說經觀眾生品第七
爾時文殊師利問維摩詰言：「菩薩云何觀于眾生？」
維摩詰言：「譬如幻師，見所幻人，菩薩觀眾生為若此。如智者見水中月，如鏡中見其面像，如熱時焰，如呼聲響，如空中雲，如水聚沫，如水上泡，如芭蕉堅，如電久住，如第五大，如第六陰，如第七情，如十三入，如十九界，菩薩觀眾生為若此。如無色界色，如焦谷牙，如須陀洹身見，如阿那含入胎，如阿羅漢三毒，如得忍菩薩貪恚毀禁，如佛煩惱習，如盲者見色，如入滅盡定出入息，如空中鳥跡，如石女兒，如化人起煩惱，如夢所見已寤，如滅度者受身，如無煙之火
【現代漢語翻譯】 現代漢語譯本 語大迦葉（Mahākāśyapa，摩訶迦葉）：『仁者！十方無量阿僧祇（asaṃkhya，無數）世界中作魔王者，多是住不可思議解脫菩薩。以方便力，教化眾生，現作魔王。又，迦葉！十方無量菩薩，或有人從乞手足耳鼻、頭目髓腦、血肉皮骨、聚落城邑、妻子奴婢、象馬車乘、金銀琉璃、車磲（一種海貝）、馬瑙（瑪瑙）、珊瑚、琥珀、真珠珂貝（珍珠和貝殼）、衣服飲食，如此乞者，多是住不可思議解脫菩薩，以方便力，而往試之，令其堅固。所以者何？住不可思議解脫菩薩，有威德力，故現行逼迫，示諸眾生，如是難事；凡夫下劣，無有力勢，不能如是逼迫菩薩。譬如龍象蹴踏，非驢所堪，是名住不可思議解脫菩薩智慧方便之門。』
《維摩詰所說經·觀眾生品》第七
爾時文殊師利（Mañjuśrī，文殊菩薩）問維摩詰（Vimalakirti，維摩詰）言：『菩薩云何觀于眾生？』
維摩詰言：『譬如幻師，見所幻人，菩薩觀眾生為若此。如智者見水中月，如鏡中見其面像，如熱時焰，如呼聲響，如空中雲，如水聚沫，如水上泡，如芭蕉堅，如電久住，如第五大，如第六陰，如第七情，如十三入，如十九界，菩薩觀眾生為若此。如無**色，如焦谷牙，如須陀洹（Srotaāpanna，預流果）身見，如阿那含（Anāgāmin，不還果）入胎，如阿羅漢（Arhat，阿羅漢果）三毒，如得忍菩薩貪恚毀禁，如佛煩惱習，如盲者見色，如入滅盡定出入息，如空中鳥跡，如石女兒，如化人起煩惱，如夢所見已寤，如滅度者受身，如無煙之火。』
【English Translation】 English version Then Mahākāśyapa (Great Kashyapa) said: 'Virtuous One! In the countless asaṃkhya (innumerable) worlds of the ten directions, those who act as Māra kings are mostly Bodhisattvas abiding in inconceivable liberation. Through skillful means, they teach and transform sentient beings, manifesting as Māra kings. Furthermore, Kashyapa! In the countless worlds of the ten directions, there may be those who beg for hands, feet, ears, noses, heads, eyes, marrow, brains, blood, flesh, skin, bones, villages, cities, wives, servants, elephants, horses, carriages, gold, silver, lapis lazuli, conch shells, agate, coral, amber, pearls, cowries, clothing, and food. Such beggars are mostly Bodhisattvas abiding in inconceivable liberation, who, through skillful means, come to test them, to make them firm. Why is this so? Bodhisattvas abiding in inconceivable liberation possess mighty power, and therefore manifest such oppressive acts to show sentient beings such difficult matters. Ordinary people are inferior and lack the power to oppress Bodhisattvas in this way. It is like a dragon elephant trampling, which a donkey cannot endure. This is called the gate of wisdom and skillful means of Bodhisattvas abiding in inconceivable liberation.'
Vimalakirti Sutra, Chapter 7: On Contemplating Living Beings
At that time, Mañjuśrī (Manjushri Bodhisattva) asked Vimalakirti (Pure Fame): 'How does a Bodhisattva contemplate living beings?'
Vimalakirti said: 'It is like a magician seeing the people he has conjured; a Bodhisattva contemplates living beings in this way. Like a wise person seeing the moon in water, like seeing one's face in a mirror, like heat haze, like an echo, like clouds in the sky, like foam on water, like bubbles on water, like the firmness of a banana tree, like lightning that stays for a long time, like the fifth great element, like the sixth sense-consciousness, like the seventh emotion, like the thirteen entrances, like the nineteen realms, a Bodhisattva contemplates living beings in this way. Like a ** without color, like a sprout from burnt grain, like the self-view of a Srotaāpanna (Stream-enterer), like an Anāgāmin (Non-returner) entering the womb, like the three poisons of an Arhat (Enlightened One), like a Bodhisattva who has attained forbearance violating precepts due to greed and hatred, like the habitual tendencies of the Buddha's afflictions, like a blind person seeing colors, like the cessation of breathing in one who has entered cessation meditation, like the tracks of birds in the sky, like a stone woman's child, like a created being arising afflictions, like what is seen in a dream after waking, like one who has attained Nirvana receiving a body, like a fire without smoke.'
，菩薩觀眾生為若此。」
文殊師利言：「若菩薩作是觀者，云何行慈？」
維摩詰言：「菩薩作是觀已，自念：『我當爲眾生說如斯法。』是即真實慈也。行寂滅慈，無所生故；行不熱慈，無煩惱故；行等之慈，等三世故；行無諍慈，無所起故；行不二慈，內外不合故；行不壞慈，畢竟盡故；行堅固慈，心無毀故；行清凈慈，諸法性凈故；行無邊慈，如虛空故；行阿羅漢慈，破結賊故；行菩薩慈，安眾生故；行如來慈，得如相故；行佛之慈，覺眾生故；行自然慈，無因得故；行菩提慈，等一味故；行無等慈，斷諸愛故；行大悲慈，導以大乘故；行無厭慈，觀空無我故；行法施慈，無遺惜故；行持戒慈，化毀禁故；行忍辱慈，護彼我故；行精進慈，荷負眾生故；行禪定慈，不受味故；行智慧慈，無不知時故；行方便慈，一切示現故；行無隱慈，直心清凈故；行深心慈，無雜行故；行無誑慈，不虛假故；行安樂慈，令得佛樂故。菩薩之慈，為若此也。」
文殊師利又問：「何謂為悲？」
答曰：「菩薩所作功德，皆與一切眾生共之。」
「何謂為喜？」
答曰：「有所饒益，歡喜無悔。」
「何謂為舍？」
答曰：「所作福祐，無所悕望。」
文殊師利又問：
【現代漢語翻譯】 ，菩薩這樣觀察眾生。」
文殊師利（Manjushri，智慧的化身）問：『如果菩薩這樣觀察，如何行慈悲呢？』
維摩詰（Vimalakirti，一位在家菩薩）說：『菩薩這樣觀察之後，自己想：『我應當為眾生宣說這樣的法。』這就是真實的慈悲。行寂滅慈，因為沒有生起；行不熱慈，因為沒有煩惱；行平等慈，平等對待過去、現在、未來三世；行無諍慈，因為沒有爭端生起；行不二慈，因為內外不相合；行不壞慈，因為畢竟會窮盡；行堅固慈，因為心沒有毀壞；行清凈慈，因為諸法的本性是清凈的；行無邊慈，像虛空一樣；行阿羅漢慈，因為破除了煩惱的結縛；行菩薩慈，爲了安穩眾生；行如來慈，因為證得了如實的法相；行佛之慈，爲了覺悟眾生；行自然慈，因為沒有原因而自然獲得；行菩提慈，因為平等一味；行無等慈，因為斷除了各種愛慾；行大悲慈，用大乘佛法引導眾生；行無厭慈，因為觀察到空性和無我；行法施慈，沒有遺漏和吝惜；行持戒慈，教化那些毀犯戒律的人；行忍辱慈，保護自己和他人；行精進慈，承擔眾生的重擔；行禪定慈，不貪著禪定的滋味；行智慧慈，沒有不知道時機的；行方便慈，示現一切應示現的；行無隱慈，因為心正直清凈；行深心慈，沒有雜亂的行為；行無誑慈，不虛假；行安樂慈，使眾生得到佛的安樂。菩薩的慈悲，就是這樣。』
文殊師利又問：『什麼是悲？』
答：『菩薩所做的功德，都與一切眾生共同分享。』
『什麼是喜？』
答：『有所饒益，歡喜而沒有後悔。』
『什麼是舍？』
答：『所做的福德，沒有希求和期望。』
文殊師利又問：
【English Translation】 ，a Bodhisattva observes sentient beings in this way.'
Manjushri (Manjushri, the embodiment of wisdom) said, 'If a Bodhisattva observes in this way, how does he practice loving-kindness (慈, ci)?'
Vimalakirti (Vimalakirti, a lay Bodhisattva) said, 'After a Bodhisattva observes in this way, he thinks to himself: 'I should explain such a Dharma (法, Dharma) for sentient beings.' This is true loving-kindness. Practicing the loving-kindness of quiescence (寂滅, ji mie), because there is no arising; practicing the loving-kindness of non-affliction (不熱, bu re), because there are no vexations; practicing the loving-kindness of equality (等, deng), equally treating the three times (三世, san shi) of past, present, and future; practicing the loving-kindness of non-contention (無諍, wu zheng), because no disputes arise; practicing the loving-kindness of non-duality (不二, bu er), because inside and outside do not combine; practicing the loving-kindness of non-decay (不壞, bu huai), because it will ultimately be exhausted; practicing the loving-kindness of firmness (堅固, jian gu), because the mind is not destroyed; practicing the loving-kindness of purity (清凈, qing jing), because the nature of all dharmas is pure; practicing the loving-kindness of boundlessness (無邊, wu bian), like space; practicing the loving-kindness of an Arhat (阿羅漢, Arhat), because the bonds of affliction are broken; practicing the loving-kindness of a Bodhisattva (菩薩, Bodhisattva), to bring peace to sentient beings; practicing the loving-kindness of a Tathagata (如來, Tathagata), because one attains the true form; practicing the loving-kindness of a Buddha (佛, Buddha), to awaken sentient beings; practicing the loving-kindness of naturalness (自然, zi ran), because it is obtained without cause; practicing the loving-kindness of Bodhi (菩提, Bodhi), because it is of one equal taste; practicing the loving-kindness of unequaledness (無等, wu deng), because all desires are cut off; practicing the loving-kindness of great compassion (大悲, da bei), guiding with the Great Vehicle (大乘, Mahayana); practicing the loving-kindness of non-weariness (無厭, wu yan), because one observes emptiness (空, kong) and no-self (無我, wu wo); practicing the loving-kindness of Dharma-giving (法施, fa shi), without omission or stinginess; practicing the loving-kindness of upholding precepts (持戒, chi jie), transforming those who violate precepts; practicing the loving-kindness of patience (忍辱, ren ru), protecting oneself and others; practicing the loving-kindness of diligence (精進, jing jin), bearing the burden of sentient beings; practicing the loving-kindness of meditation (禪定, chan ding), not being attached to the taste of meditation; practicing the loving-kindness of wisdom (智慧, zhi hui), not being ignorant of the right time; practicing the loving-kindness of skillful means (方便, fang bian), manifesting all that should be manifested; practicing the loving-kindness of non-concealment (無隱, wu yin), because the mind is upright and pure; practicing the loving-kindness of profound mind (深心, shen xin), without mixed actions; practicing the loving-kindness of non-deceit (無誑, wu kuang), not being false; practicing the loving-kindness of peace and happiness (安樂, an le), enabling sentient beings to attain the bliss of the Buddha. The loving-kindness of a Bodhisattva is like this.'
Manjushri further asked, 'What is compassion (悲, bei)?'
He replied, 'All the merits that a Bodhisattva makes are shared with all sentient beings.'
'What is joy (喜, xi)?'
He replied, 'When there is benefit, there is joy without regret.'
'What is equanimity (舍, she)?'
He replied, 'The blessings that are made are without hope or expectation.'
Manjushri further asked:
「生死有畏，菩薩當何所依？」
維摩詰言：「菩薩于生死畏中，當依如來功德之力。」
文殊師利又問：「菩薩欲依如來功德之力，當於何住？」
答曰：「菩薩欲依如來功德力者，當住度脫一切眾生。」
又問：「欲度眾生，當何所除？」
答曰：「欲度眾生，除其煩惱。」
又問：「欲除煩惱，當何所行？」
答曰：「當行正念。」
又問：「云何行於正念？」
答曰：「當行不生不滅。」
又問：「何法不生？何法不滅？」
答曰：「不善不生，善法不滅。」
又問：「善不善孰為本？」
答曰：「身為本。」
又問：「身孰為本？」
答曰：「欲貪為本。」
又問：「欲貪孰為本？」
答曰：「虛妄分別為本。」
又問：「虛妄分別孰為本？」
答曰：「顛倒想為本。」
又問：「顛倒想孰為本？」
答曰：「無住為本。」
又問：「無住孰為本？」
答曰：「無住則無本。文殊師利！從無住本，立一切法。」
時維摩詰室有一天女，見諸大人聞所說法，便現其身，即以天華，散諸菩薩、大弟子上。華至諸菩薩，即皆墮落，至大弟子，便著不墮。
【現代漢語翻譯】 現代漢語譯本 『生死有畏懼，菩薩應當依靠什麼？』 維摩詰（Vimalakirti，一位在家菩薩的名字）說：『菩薩在生死畏懼中，應當依靠如來（Tathagata，佛的稱號）的功德之力。』 文殊師利（Manjusri，智慧菩薩的名字）又問：『菩薩想要依靠如來的功德之力，應當住在哪裡？』 回答說：『菩薩想要依靠如來的功德之力，應當住在度脫一切眾生。』 又問：『想要度脫眾生，應當去除什麼？』 回答說：『想要度脫眾生，去除他們的煩惱。』 又問：『想要去除煩惱，應當實行什麼？』 回答說：『應當實行正念。』 又問：『如何實行正念？』 回答說：『應當實行不生不滅。』 又問：『什麼法不生？什麼法不滅？』 回答說：『不善不生，善法不滅。』 又問：『善與不善，哪個是根本？』 回答說：『身是根本。』 又問：『身哪個是根本？』 回答說：『欲貪是根本。』 又問：『欲貪哪個是根本？』 回答說：『虛妄分別是根本。』 又問：『虛妄分別哪個是根本？』 回答說：『顛倒想是根本。』 又問：『顛倒想哪個是根本？』 回答說：『無住是根本。』 又問：『無住哪個是根本？』 回答說：『無住則沒有根本。文殊師利！從無住的根本，建立一切法。』 當時，在維摩詰的房間里有一位天女，見到各位大人聽聞所說的法，便顯現她的身形，隨即用天花散在各位菩薩、大弟子身上。花落在各位菩薩身上，立刻都掉落了，落在各位大弟子身上，便粘著不掉落。
【English Translation】 English version 『Having fear of birth and death, what should a Bodhisattva rely on?』 Vimalakirti (name of a lay Bodhisattva) said: 『In the fear of birth and death, a Bodhisattva should rely on the power of the Tathagata』s (title of a Buddha) merits.』 Manjusri (name of a Bodhisattva of wisdom) further asked: 『If a Bodhisattva wants to rely on the power of the Tathagata』s merits, where should they abide?』 He answered: 『If a Bodhisattva wants to rely on the power of the Tathagata』s merits, they should abide in liberating all sentient beings.』 He further asked: 『If one wants to liberate sentient beings, what should be removed?』 He answered: 『If one wants to liberate sentient beings, remove their afflictions.』 He further asked: 『If one wants to remove afflictions, what should be practiced?』 He answered: 『One should practice right mindfulness.』 He further asked: 『How does one practice right mindfulness?』 He answered: 『One should practice non-arising and non-ceasing.』 He further asked: 『What dharma does not arise? What dharma does not cease?』 He answered: 『Non-wholesome [dharmas] do not arise, wholesome [dharmas] do not cease.』 He further asked: 『Between wholesome and non-wholesome, which is the root?』 He answered: 『The body is the root.』 He further asked: 『What is the root of the body?』 He answered: 『Desire and craving are the root.』 He further asked: 『What is the root of desire and craving?』 He answered: 『False discrimination is the root.』 He further asked: 『What is the root of false discrimination?』 He answered: 『Deluded thought is the root.』 He further asked: 『What is the root of deluded thought?』 He answered: 『Non-abiding is the root.』 He further asked: 『What is the root of non-abiding?』 He answered: 『Non-abiding has no root. Manjusri! From the root of non-abiding, all dharmas are established.』 At that time, there was a goddess in Vimalakirti』s room. Seeing the great beings listening to the Dharma being taught, she manifested her form and immediately scattered heavenly flowers upon the Bodhisattvas and great disciples. The flowers that fell upon the Bodhisattvas immediately fell off, but the flowers that fell upon the great disciples stuck and did not fall off.
一切弟子神力去華，不能令去。爾時天女問舍利弗：「何故去華？」
答曰：「此華不如法，是以去之。」
天曰：「勿謂此華為不如法。所以者何？是華無所分別，仁者自生分別想耳！若於佛法出家，有所分別，為不如法；若無所分別，是則如法。觀諸菩薩華不著者，已斷一切分別想故。譬如人畏時，非人得其便；如是弟子畏生死故，色、聲、香、味、觸得其便也。已離畏者，一切五欲無能為也；結習未盡，華著身耳！結習盡者，華不著也。」
舍利弗言：「天止此室，其已久如？」
答曰：「我止此室，如耆年解脫。」
舍利弗言：「止此久耶？」
天曰：「耆年解脫，亦何如久？」
舍利弗默然不答。天曰：「如何耆舊大智而默？」
答曰：「解脫者無所言說，故吾於是不知所云。」
天曰：「言說文字，皆解脫相。所以者何？解脫者，不內、不外，不在兩間，文字亦不內不外，不在兩間。是故，舍利弗！無離文字說解脫也。所以者何？一切諸法是解脫相。」
舍利弗言：「不復以離淫、怒、癡為解脫乎？」
天曰：「佛為增上慢人，說離淫、怒、癡為解脫耳；若無增上慢者，佛說淫、怒、癡性，即是解脫。」
舍利弗言：「善哉
【現代漢語翻譯】 現代漢語譯本 當時，所有的弟子運用神通想要去掉這些花，卻無法做到。這時，天女問舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: '為什麼要去掉這些花呢？' 舍利弗回答說：'這些花不如法，所以要去掉它們。' 天女說：'不要認為這些花不如法。為什麼呢？因為花本身沒有任何分別，是您自己產生了分別的念頭！如果對於佛法出家，還存在分別心，那就是不如法；如果沒有分別心，那就是如法。觀察那些菩薩，花不會沾著在他們身上，因為他們已經斷除了一切分別的念頭。譬如，當人感到恐懼時，非人（指鬼神等）就會趁虛而入；同樣，弟子因為畏懼生死，所以色、聲、香、味、觸這些外在的誘惑就能趁虛而入。已經脫離了恐懼的人，一切五欲都無法對他產生影響；結習（指煩惱習氣）沒有斷盡，花才會沾著在身上！結習斷盡的人，花就不會沾著了。' 舍利弗問：'天女您住在這個房間里，已經多久了？' 天女回答說：'我住在這裡，就像耆年（指有智慧的老年人）獲得解脫一樣。' 舍利弗問：'住在這裡很久了嗎？' 天女說：'耆年獲得解脫，又有多久呢？' 舍利弗沉默不語。天女說：'為什麼像您這樣年長而有大智慧的人卻沉默不語呢？' 舍利弗回答說：'解脫是無法用言語表達的，所以我不知道該說什麼。' 天女說：'言語文字，都是解脫的表相。為什麼呢？因為解脫是不在內、不在外、也不在兩者之間的，文字也是不在內、不在外、也不在兩者之間。所以，舍利弗！沒有離開文字而說的解脫。為什麼呢？因為一切諸法都是解脫的表相。' 舍利弗問：'難道不是要離開淫慾、嗔怒、愚癡才能獲得解脫嗎？' 天女說：'佛陀是為那些有增上慢（指自以為是）的人，才說要離開淫慾、嗔怒、愚癡才能獲得解脫；如果沒有增上慢的人，佛陀會說淫慾、嗔怒、愚癡的本性，就是解脫。' 舍利弗說：'說得好啊！'
【English Translation】 English version At that time, all the disciples tried to remove the flowers with their supernatural powers, but they could not. Then, the goddess asked Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom): 'Why do you want to remove these flowers?' Śāriputra replied, 'These flowers are not in accordance with the Dharma, so I want to remove them.' The goddess said, 'Do not say that these flowers are not in accordance with the Dharma. Why? Because the flowers themselves have no discrimination. It is you who are generating discriminating thoughts! If you have left home in the Buddha's Dharma and still have discrimination, then that is not in accordance with the Dharma; if you have no discrimination, then that is in accordance with the Dharma. Observe those Bodhisattvas, the flowers do not cling to them, because they have cut off all discriminating thoughts. For example, when a person is afraid, non-humans (referring to ghosts and spirits, etc.) will take advantage of the opportunity; similarly, because disciples fear birth and death, the external temptations of form, sound, smell, taste, and touch can take advantage of the opportunity. Those who have left fear, all the five desires cannot affect them; if the habitual tendencies (referring to afflictive habits) are not exhausted, the flowers will cling to the body! Those whose habitual tendencies are exhausted, the flowers will not cling to them.' Śāriputra asked, 'How long have you been staying in this room, goddess?' The goddess replied, 'I have been staying here, like an elder (referring to a wise old person) who has attained liberation.' Śāriputra asked, 'Have you been staying here for a long time?' The goddess said, 'How long is the liberation of an elder?' Śāriputra remained silent. The goddess said, 'Why are you, an elder with great wisdom, silent?' Śāriputra replied, 'Liberation is beyond words, so I do not know what to say.' The goddess said, 'Words and letters are all aspects of liberation. Why? Because liberation is neither inside, nor outside, nor in between the two; words and letters are also neither inside, nor outside, nor in between the two. Therefore, Śāriputra! There is no liberation that can be spoken of apart from words and letters. Why? Because all dharmas are aspects of liberation.' Śāriputra asked, 'Isn't it necessary to be free from lust, anger, and delusion in order to attain liberation?' The goddess said, 'The Buddha speaks of liberation from lust, anger, and delusion for those who have increased pride (referring to self-righteousness); if there is no increased pride, the Buddha would say that the nature of lust, anger, and delusion is liberation.' Śāriputra said, 'Excellent!'
，善哉！天女！汝何所得？以何為證？辯乃如是！」
天曰：「我無得無證，故辯如是。所以者何？若有得有證者，即于佛法為增上慢。」
舍利弗問天：「汝於三乘，為何志求？」
天曰：「以聲聞法化眾生故，我為聲聞；以因緣法化眾生故，我為辟支佛；以大悲法化眾生故，我為大乘。舍利弗！如人入瞻卜林，唯嗅瞻卜，不嗅餘香。如是，若入此室，但聞佛功德之香，不樂聞聲聞、辟支佛功德香也。舍利弗！其有釋、梵、四天王，諸天、龍、鬼神等，入此室者，聞斯上人講說正法，皆樂佛功德之香，發心而出。舍利弗！吾止此室，十有二年，初不聞說聲聞、辟支佛法，但聞菩薩大慈大悲，不可思議諸佛之法。舍利弗！此室常現八未曾有難得之法。何等為八？此室常以金色光照，晝夜無異，不以日月所照為明，是為一未曾有難得之法；此室入者，不為諸垢之所惱也，是為二未曾有難得之法；此室常有釋梵四天王、他方菩薩來會不絕，是為三未曾有難得之法；此室常說六波羅蜜不退轉法，是為四未曾有難得之法；此室常作天人第一之樂，弦出無量法化之聲，是為五未曾有難得之法；此室有四大藏，眾寶積滿，赒窮濟乏，求得無盡，是為六未曾有難得之法；此室釋迦牟尼佛、阿彌陀佛、阿閦佛、寶德
【現代漢語翻譯】 現代漢語譯本： 『太好了！天女！你獲得了什麼？以什麼為證？辯才竟然如此了得！』
天女說：『我沒有獲得什麼，也沒有什麼可以作為證明，所以辯才就是這樣。為什麼呢？如果有所獲得，有所證明，那就是對佛法的增上慢。』
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問天女：『你對於三乘（聲聞乘、緣覺乘、菩薩乘），志向是追求哪一乘呢？』
天女說：『爲了用聲聞法教化眾生，我就是聲聞；爲了用因緣法教化眾生，我就是辟支佛（Pratyekabuddha，又稱緣覺或獨覺）；爲了用大悲法教化眾生，我就是大乘。舍利弗！就像人進入瞻卜林（Campaka，一種香樹林），只聞瞻卜花的香味，不聞其他香味。同樣，如果進入這個房間，只聞到佛的功德之香，不喜歡聞聲聞、辟支佛的功德之香。舍利弗！那些釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、四天王（Caturmahārājakayikas，佛教的護法神），以及諸天、龍、鬼神等，進入這個房間的人，聽到這位上人講說正法，都喜歡佛的功德之香，發菩提心而出。舍利弗！我住在這個房間里，已經有十二年了，從來沒有聽到講說聲聞、辟支佛法，只聽到菩薩的大慈大悲，以及不可思議的諸佛之法。舍利弗！這個房間常常顯現八種未曾有、難以獲得的法。是哪八種呢？這個房間常常以金色光照耀，白天和夜晚沒有區別，不以日月的光照為明亮，這是第一種未曾有、難以獲得的法；進入這個房間的人，不會被各種煩惱所困擾，這是第二種未曾有、難以獲得的法；這個房間常常有釋、梵、四天王、其他世界的菩薩前來聚會，絡繹不絕，這是第三種未曾有、難以獲得的法；這個房間常常講說六波羅蜜（六度，菩薩修行的六種方法）不退轉之法，這是第四種未曾有、難以獲得的法；這個房間常常演奏天人第一的音樂，琴絃發出無量法化之聲，這是第五種未曾有、難以獲得的法；這個房間有四大寶藏，各種珍寶堆積滿了，救濟貧窮，滿足需求，取之不盡，用之不竭，這是第六種未曾有、難以獲得的法；這個房間里有釋迦牟尼佛（Śākyamuni，現在佛）、阿彌陀佛（Amitābha，西方極樂世界之佛）、阿閦佛（Akshobhya，東方妙喜世界之佛）、寶德
【English Translation】 English version: 『Excellent! Heavenly Maiden! What have you attained? What is your proof? Your eloquence is truly remarkable!』
The Heavenly Maiden said, 『I have neither attained anything nor have any proof, therefore my eloquence is as it is. Why? If one has attainment and proof, that is arrogance towards the Buddha-dharma.』
Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked the Heavenly Maiden, 『Of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), which do you aspire to?』
The Heavenly Maiden said, 『To transform sentient beings with the Śrāvakayāna (the vehicle of the hearers), I am a Śrāvaka; to transform sentient beings with the Pratyekabuddhayāna (the vehicle of solitary Buddhas), I am a Pratyekabuddha; to transform sentient beings with the Mahākarunā (Great Compassion) Dharma, I am a Mahāyāna practitioner. Śāriputra! Just as a person entering a Campaka (a type of fragrant tree) forest only smells the fragrance of Campaka flowers and does not smell other fragrances, similarly, if one enters this room, one only smells the fragrance of the Buddha's merits and does not enjoy smelling the fragrance of the merits of Śrāvakas and Pratyekabuddhas. Śāriputra! Those Śakra (the lord of the devas), Brahmā (the creator god), the Four Heavenly Kings (Caturmahārājakayikas, the guardian deities of Buddhism), and other devas, dragons, ghosts, and spirits who enter this room, upon hearing this superior person expounding the Dharma, all delight in the fragrance of the Buddha's merits and generate the Bodhi mind before leaving. Śāriputra! I have resided in this room for twelve years, and I have never heard the teachings of the Śrāvakayāna or Pratyekabuddhayāna, but only the great compassion of the Bodhisattvas and the inconceivable Dharma of all the Buddhas. Śāriputra! This room constantly manifests eight unprecedented and rare Dharmas. What are the eight? This room is constantly illuminated by golden light, with no difference between day and night, and it does not rely on the light of the sun and moon for illumination; this is the first unprecedented and rare Dharma. Those who enter this room are not troubled by various defilements; this is the second unprecedented and rare Dharma. This room is constantly visited by Śakra, Brahmā, the Four Heavenly Kings, and Bodhisattvas from other worlds, without interruption; this is the third unprecedented and rare Dharma. This room constantly expounds the Dharma of the Six Pāramitās (the six perfections, the six practices of a Bodhisattva) without regression; this is the fourth unprecedented and rare Dharma. This room constantly produces the finest music of devas and humans, with the strings emitting countless sounds of Dharma transformation; this is the fifth unprecedented and rare Dharma. This room has four great treasuries, filled with various jewels, providing for the poor and needy, fulfilling their needs without end; this is the sixth unprecedented and rare Dharma. This room contains Śākyamuni Buddha (the present Buddha), Amitābha (the Buddha of the Western Pure Land), Akshobhya (the Buddha of the Eastern Pure Land), and Ratnakara
、寶炎、寶月、寶嚴、難勝、師子響、一切利成，如是等十方無量諸佛，是上人念時，即皆為來，廣說諸佛秘要法藏，說已還去，是為七未曾有難得之法；此室一切諸天嚴飾宮殿，諸佛凈土，皆于中現，是為八未曾有難得之法。舍利弗！此室常現八未曾有難得之法，誰有見斯不思議事，而復樂於聲聞法乎？」
舍利弗言：「汝何以不轉女身？」
天曰：「我從十二年來，求女人相了不可得。當何所轉？譬如幻師化作幻女，若有人問：『何以不轉女身？』是人為正問不？」
舍利弗言：「不也！幻無定相，當何所轉？」
天曰：「一切諸法亦復如是，無有定相，云何乃問不轉女身？」
即時天女以神通力，變舍利弗令如天女，天自化身如舍利弗，而問言：「何以不轉女身？」
舍利弗以天女像而答言：「我今不知何轉而變為女身？」
天曰：「舍利弗！若能轉此女身，則一切女人亦當能轉。如舍利弗非女而現女身，一切女人亦復如是，雖現女身，而非女也。是故佛說一切諸法非男、非女。」
即時天女還攝神力，舍利弗身還復如故。天問舍利弗：「女身色相，今何所在？」
舍利弗言：「女身色相，無在無不在。」
天曰：「一切諸法，亦復如是，無在
【現代漢語翻譯】 現代漢語譯本： 『寶炎（Ratnarcis，佛名）、寶月（Ratnacandra，佛名）、寶嚴（Ratnavyuha，佛名）、難勝（Durjaya，佛名）、師子響（Simhasvara，佛名）、一切利成（Sarvarthasiddha，佛名），像這樣的十方無量諸佛，這位上人唸誦他們名號時，他們都會前來，廣說諸佛的秘密重要法藏，說完就回去，這是第七種未曾有過的難得之法；這個房間里，一切諸天神裝飾的宮殿，諸佛的清凈國土，都在其中顯現，這是第八種未曾有過的難得之法。舍利弗（Sariputra，佛陀十大弟子之一）！這個房間常常顯現這八種未曾有過的難得之法，誰見到這種不可思議的事情，還會喜歡聲聞乘的法呢？』
舍利弗（Sariputra）說：『你為什麼不轉變成男身呢？』
天女說：『我從十二年來，尋求女人的形相，卻始終無法得到。要轉變什麼呢？譬如幻術師變幻出一個幻化的女子，如果有人問：『為什麼不轉變成男身？』這個人問得對嗎？』
舍利弗（Sariputra）說：『不對！幻化的事物沒有固定的形相，要轉變什麼呢？』
天女說：『一切諸法也是這樣，沒有固定的形相，為什麼還要問我不轉變成男身呢？』
當時，天女用神通力，把舍利弗（Sariputra）變成像天女一樣，天女自己變成像舍利弗（Sariputra）一樣，然後問道：『你為什麼不轉變成男身？』
舍利弗（Sariputra）用天女的形象回答說：『我現在不知道要怎麼轉變才能變成女身？』
天女說：『舍利弗（Sariputra）！如果能轉變這個女身，那麼一切女人也都能轉變。就像舍利弗（Sariputra）不是女人卻顯現出女身，一切女人也是這樣，雖然顯現出女身，但實際上並不是女人。所以佛說一切諸法非男非女。』
當時，天女收回神通力，舍利弗（Sariputra）的身體恢復原樣。天女問舍利弗（Sariputra）：『女身的色相，現在在哪裡？』
舍利弗（Sariputra）說：『女身的色相，無處不在，也無處在。』
天女說：『一切諸法，也是這樣，無處在……』
【English Translation】 English version: 'Ratnarcis (Treasure Flame, name of a Buddha), Ratnacandra (Treasure Moon, name of a Buddha), Ratnavyuha (Treasure Array, name of a Buddha), Durjaya (Difficult to Conquer, name of a Buddha), Simhasvara (Lion Sound, name of a Buddha), Sarvarthasiddha (All Wishes Fulfilled, name of a Buddha), such countless Buddhas of the ten directions, when this superior person recites their names, they all come, extensively expounding the secret and essential Dharma treasures of the Buddhas, and after speaking, they return. This is the seventh unprecedented and rare Dharma. In this room, all the palaces adorned by the gods, and the pure lands of all the Buddhas, all appear within it. This is the eighth unprecedented and rare Dharma. Sariputra (one of the ten major disciples of the Buddha)! This room constantly manifests these eight unprecedented and rare Dharmas. Who, having seen such inconceivable things, would still delight in the Dharma of the Sravakas (voice-hearers)?'
Sariputra (Sariputra) said, 'Why don't you transform from a female body?'
The goddess said, 'For the past twelve years, I have been seeking the characteristic of a woman, but I have never been able to find it. What should I transform? For example, if a magician conjures up an illusory woman, and someone asks, 'Why don't you transform from a female body?' Is this person asking correctly?'
Sariputra (Sariputra) said, 'No! Illusions have no fixed form, what should be transformed?'
The goddess said, 'All dharmas are also like this, without fixed form. Why do you ask me why I don't transform from a female body?'
At that time, the goddess, with her supernatural power, transformed Sariputra (Sariputra) to be like a goddess, and the goddess herself transformed into Sariputra (Sariputra), and asked, 'Why don't you transform from a female body?'
Sariputra (Sariputra), in the form of a goddess, replied, 'I don't know how to transform into a female body?'
The goddess said, 'Sariputra (Sariputra)! If this female body can be transformed, then all women should also be able to transform. Just as Sariputra (Sariputra) is not a woman but appears as a female body, all women are also like this, although they appear as female bodies, they are not actually women. Therefore, the Buddha said that all dharmas are neither male nor female.'
At that time, the goddess withdrew her supernatural power, and Sariputra's (Sariputra) body returned to its original state. The goddess asked Sariputra (Sariputra), 'Where is the form and appearance of the female body now?'
Sariputra (Sariputra) said, 'The form and appearance of the female body is nowhere and everywhere.'
The goddess said, 'All dharmas are also like this, nowhere...'
無不在。夫無在無不在者，佛所說也。」
舍利弗問天：「汝於此沒，當生何所？」
天曰：「佛化所生，吾如彼生。」
曰：「佛化所生，非沒生也。」
天曰：「眾生猶然，無沒生也。」
舍利弗問天：「汝久如當得阿耨多羅三藐三菩提？」
天曰：「如舍利弗還為凡夫，我乃當成阿耨多羅三藐三菩提。」
舍利弗言：「我作凡夫，無有是處。」
天曰：「我得阿耨多羅三藐三菩提，亦無是處。所以者何？菩提無住處，是故無有得者。」
舍利弗言：「今諸佛得阿耨多羅三藐三菩提，已得當得，如恒河沙，皆謂何乎？」
天曰：「皆以世俗文字數故，說有三世，非謂菩提有去來今。」
天曰：「舍利弗！汝得阿羅漢道耶？」
曰：「無所得故而得。」
天曰：「諸佛、菩薩亦復如是，無所得故而得。」
爾時維摩詰語舍利弗：「是天女已曾供養九十二億佛，已能遊戲菩薩神通，所愿具足，得無生忍，住不退轉；以本願故，隨意能現，教化眾生。」
維摩詰所說經佛道品第八
爾時文殊師利問維摩詰言：「菩薩云何通達佛道？」
維摩詰言：「若菩薩行於非道，是為通達佛道。」
又問：「云何
【現代漢語翻譯】 現代漢語譯本： 『無不在。』所謂『無在無不在』，是佛所說的道理。」
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問天女：「你在此處去世后，將往生何處？」
天女說：「我將往生於佛陀教化之處，我的往生方式與佛陀的化生相同。」
舍利弗說：「佛陀的化生，並非真正的死亡和往生。」
天女說：「眾生的實相也是如此，沒有真正的死亡和往生。」
舍利弗問天女：「你多久才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？」
天女說：「就像舍利弗尊者重新變為凡夫一樣，我才會成就阿耨多羅三藐三菩提。」
舍利弗說：「我成為凡夫，絕無可能。」
天女說：「我證得阿耨多羅三藐三菩提，也絕無可能。為什麼呢？因為菩提沒有固定的處所，所以沒有誰能真正得到它。」
舍利弗說：「現在諸佛證得阿耨多羅三藐三菩提，已經證得、將要證得的，數量如恒河沙一樣多，這又該如何解釋呢？」
天女說：「這都是用世俗的文字和數量來描述的，所以才說有過去、現在、未來三世，並非說菩提本身有來去今。」
天女說：「舍利弗！你證得阿羅漢（arhat）道了嗎？」
舍利弗說：「因為沒有執著于獲得，所以才證得了阿羅漢果。」
天女說：「諸佛、菩薩也是如此，因為沒有執著于獲得，所以才證得了果位。」
這時，維摩詰（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）對舍利弗說：「這位天女曾經供養過九十二億佛，已經能夠自在地運用菩薩的神通，所發的愿都已圓滿，證得了無生法忍（anutpāda-dharma-kṣānti），安住于不退轉的境界；因為本願的緣故，能夠隨意顯現，教化眾生。」
《維摩詰所說經·佛道品第八》
這時，文殊師利（Mañjuśrī，智慧的象徵，常被認為是諸佛之母）問維摩詰：「菩薩如何才能通達佛道？」
維摩詰說：「如果菩薩行於非道，那就是通達佛道。」
文殊師利又問：「如何是菩薩行於非道？」
【English Translation】 English version: 『Nowhere not.』 That 『nowhere not』 is what the Buddha spoke of.」
Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) asked the goddess, 「Where will you be reborn after you die here?」
The goddess said, 「I will be born in the realm where the Buddha transforms beings. My birth will be like the Buddha's transformation birth.」
Śāriputra said, 「The Buddha's transformation birth is not a true death and rebirth.」
The goddess said, 「The nature of sentient beings is the same; there is no true death and rebirth.」
Śāriputra asked the goddess, 「How long will it be before you attain anuttarā-samyak-saṃbodhi (unexcelled, complete enlightenment)?」
The goddess said, 「When Śāriputra returns to being an ordinary person, then I will attain anuttarā-samyak-saṃbodhi.」
Śāriputra said, 「There is no possibility of me becoming an ordinary person.」
The goddess said, 「There is also no possibility of me attaining anuttarā-samyak-saṃbodhi. Why? Because bodhi has no fixed abode, therefore there is no one who can truly attain it.」
Śāriputra said, 「Now, the Buddhas attain anuttarā-samyak-saṃbodhi; those who have attained, those who will attain, are as numerous as the sands of the Ganges River. How is this to be explained?」
The goddess said, 「All of this is described using conventional language and numbers, so we speak of the three times: past, present, and future. It is not that bodhi itself has coming, going, or present.」
The goddess said, 「Śāriputra! Have you attained the path of an arhat (one who is worthy)?」
Śāriputra said, 「Because I did not grasp at attainment, I attained it.」
The goddess said, 「The Buddhas and Bodhisattvas are also like this; because they do not grasp at attainment, they attain it.」
At that time, Vimalakīrti (a lay Buddhist known for his wisdom and eloquence) said to Śāriputra, 「This goddess has already made offerings to ninety-two billion Buddhas. She is already able to freely wield the supernatural powers of a Bodhisattva, and her vows are fulfilled. She has attained the tolerance of non-origination (anutpāda-dharma-kṣānti), and dwells in the state of non-retrogression. Because of her original vows, she can manifest at will to teach and transform sentient beings.」
The Vimalakīrti Nirdeśa Sūtra, Chapter 8: The Buddha Path
At that time, Mañjuśrī (the embodiment of wisdom, often considered the mother of all Buddhas) asked Vimalakīrti, 「How does a Bodhisattva penetrate the Buddha Path?」
Vimalakīrti said, 「If a Bodhisattva practices the non-path, this is penetrating the Buddha Path.」
Mañjuśrī further asked, 「What is the Bodhisattva's practice of the non-path?」
菩薩行於非道？」
答曰：「若菩薩行五無間，而無惱恚；至於地獄，無諸罪垢；至於畜生，無有無明憍慢等過；至於餓鬼，而具足功德；行色、無色界道，不以為勝。示行貪慾，離諸染著；示行瞋恚，于諸眾生，無有恚閡；示行愚癡，而以智慧，調伏其心。示行慳貪，而舍內外所有，不惜身命；示行毀禁，而安住凈戒，乃至小罪，猶懷大懼；示行瞋恚，而常慈忍；示行懈怠，而勤修功德；示行亂意，而常念定；示行愚癡，而通達世間、出世間慧；示行諂偽，而善方便，隨諸經義；示行憍慢，而於眾生，猶如橋樑；示行諸煩惱，而心常清凈；示入于魔，而順佛智慧，不隨他教；示入聲聞，而為眾生，說未聞法；示入辟支佛，而成就大悲，教化眾生；示入貧窮，而有寶手，功德無盡；示入刑殘，而具諸相好，以自莊嚴；示入下賤，而生佛種姓中，具諸功德；示入羸劣醜陋，而得那羅延身，一切眾生之所樂見；示入老病，而永斷病根，超越死畏；示有資生，而恒觀無常，實無所貪；示有妻妾采女，而常遠離五欲淤泥；現於訥鈍，而成就辯才，總持無失；示入邪濟，而以正濟，度諸眾生；現遍入諸道，而斷其因緣；現於涅槃，而不斷生死。文殊師利！菩薩能如是行於非道，是為通達佛道。」
於是維摩詰問文殊
【現代漢語翻譯】 現代漢語譯本： 『菩薩會行於非正道嗎？』
答：『如果菩薩行於五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），而心中沒有惱怒和怨恨；即使身處地獄，也沒有任何罪惡的污垢；即使轉生為畜生，也沒有愚昧、傲慢等過失；即使身處餓鬼道，也具備一切功德；即使行於色慾之道，也不認為這是殊勝的。示現貪慾的行為，卻遠離一切染著；示現瞋恚的行為，對於一切眾生，沒有絲毫的怨恨隔閡；示現愚癡的行為，卻用智慧來調伏自己的心。示現慳吝貪婪，卻能捨棄內外一切所有，甚至不吝惜自己的生命；示現毀犯戒律，卻安住于清凈的戒律之中，乃至對於微小的罪過，也懷有極大的恐懼；示現瞋恚，卻常常懷有慈悲和忍耐；示現懈怠，卻勤奮地修習各種功德；示現心意散亂，卻常常憶念禪定；示現愚癡，卻通達世間和出世間的智慧；示現諂媚虛偽，卻善用方便，隨順各種經典義理；示現傲慢，卻對待眾生，如同橋樑一般；示現各種煩惱，而內心卻常常保持清凈；示現進入魔道，卻順從佛的智慧，不隨從其他的教導；示現進入聲聞道，卻為眾生宣說從未聽聞的佛法；示現進入辟支佛道，卻成就大慈大悲，教化眾生；示現貧窮，卻擁有寶貴的手，功德無盡；示現身體殘缺，卻具備各種殊勝的相好，以此來莊嚴自身；示現進入**，卻出生于佛的種姓之中，具備各種功德；示現身體羸弱醜陋，卻獲得那羅延（Narayana，金剛力士）一般的身體，一切眾生都樂於見到；示現衰老和疾病，卻永遠斷除病根，超越對死亡的恐懼；示現有生活所需，卻恒常觀察世事無常，實際上沒有絲毫貪戀；示現有妻妾和采女，卻常常遠離五欲的污泥；示現口齒笨拙，卻成就辯才無礙，總持一切法而不遺失；示現進入邪道，卻用正道來救度一切眾生；示現普遍進入各種道，卻斷除這些道的因緣；示現進入涅槃，卻不斷絕生死輪迴。文殊師利（Manjushri，智慧的象徵）！菩薩能夠像這樣行於非道，這就是通達佛道。』
於是，維摩詰（Vimalakirti，一位在家菩薩的名字）問文殊（Manjushri，智慧的象徵）：
【English Translation】 English version: 『Does a Bodhisattva act in non-virtuous ways?』
The answer is: 『If a Bodhisattva engages in the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing a Buddha to bleed) without anger or resentment; even in hell, they are without defilement of sins; even reborn as an animal, they are without ignorance, arrogance, or other faults; even in the realm of hungry ghosts, they are complete with merits; even walking the path of sensual desire, they do not consider it superior. They demonstrate the act of greed, yet are detached from all attachments; they demonstrate the act of anger, yet have no resentment or animosity towards any sentient beings; they demonstrate the act of ignorance, yet use wisdom to tame their minds. They demonstrate stinginess, yet give away all internal and external possessions, not even sparing their own lives; they demonstrate breaking precepts, yet abide in pure precepts, even fearing the smallest offense; they demonstrate anger, yet are always compassionate and patient; they demonstrate laziness, yet diligently cultivate merits; they demonstrate a distracted mind, yet constantly remember meditation; they demonstrate ignorance, yet understand both worldly and transcendental wisdom; they demonstrate flattery and deceit, yet skillfully use expedient means, following the meaning of the scriptures; they demonstrate arrogance, yet treat sentient beings like bridges; they demonstrate all kinds of afflictions, yet their minds are always pure; they demonstrate entering the path of demons, yet follow the wisdom of the Buddha, not following other teachings; they demonstrate entering the path of Sravakas (hearers), yet speak the Dharma that has never been heard to sentient beings; they demonstrate entering the path of Pratyekabuddhas (solitary Buddhas), yet accomplish great compassion and teach sentient beings; they demonstrate poverty, yet have precious hands, with endless merits; they demonstrate physical deformities, yet possess all the auspicious marks and qualities to adorn themselves; they demonstrate entering ** (a low caste), yet are born into the lineage of the Buddha, possessing all merits; they demonstrate being weak and ugly, yet obtain the body of Narayana (Vajra-holder), pleasing to all sentient beings; they demonstrate old age and sickness, yet forever cut off the root of illness and transcend the fear of death; they demonstrate having possessions, yet constantly observe impermanence, truly without any greed; they demonstrate having wives and concubines, yet are always far from the mud of the five desires; they demonstrate being dull-witted, yet accomplish eloquence, upholding all Dharma without loss; they demonstrate entering heretical paths, yet use the right path to liberate all sentient beings; they demonstrate universally entering all paths, yet cut off the causes and conditions of those paths; they demonstrate entering Nirvana, yet do not cease from birth and death. Manjushri (symbol of wisdom)! If a Bodhisattva can act in non-virtuous ways like this, this is to understand the Buddha's path.』
Then, Vimalakirti (name of a lay Bodhisattva) asked Manjushri (symbol of wisdom):
師利：「何等為如來種？」
文殊師利言：「有身為種，無明有愛為種，貪恚癡為種，四顛倒為種，五蓋為種，六入為種，七識處為種，八邪法為種，九惱處為種，十不善道為種。以要言之，六十二見及一切煩惱，皆是佛種。」
曰：「何謂也？」
答曰：「若見無為入正位者，不能復發阿耨多羅三藐三菩提心；譬如高原陸地，不生蓮華，卑濕淤泥乃生此華；如是見無為法入正位者，終不復能生於佛法；煩惱泥中，乃有眾生起佛法耳！又如殖種于空，終不得生！糞壤之地，乃能滋茂。如是入無為正位者，不生佛法；起於我見如須彌山，猶能發於阿耨多羅三藐三菩提心，生佛法矣！是故當知，一切煩惱，為如來種。譬如不下巨海，不能得無價寶珠。如是不入煩惱大海，則不能得一切智寶。」
爾時大迦葉嘆言：「善哉，善哉！文殊師利！快說此語。誠如所言，塵勞之疇為如來種；我等今者，不復堪任發阿耨多羅三藐三菩提心，乃至五無間罪，猶能發意生於佛法，而今我等永不能發。譬如根敗之士，其於五欲不能複利。如是聲聞諸結斷者，于佛法中無所復益，永不志願。是故，文殊師利！凡夫于佛法有返復，而聲聞無也。所以者何？凡夫聞佛法，能起無上道心，不斷三寶。正使聲聞終身聞佛法，
【現代漢語翻譯】 師利（Śāriputra）：『什麼是如來（Tathāgata）的種子？』 文殊師利（Mañjuśrī）說：『有身為種子，無明（Avidyā）和愛（Tṛṣṇā）為種子，貪（Rāga）、嗔（Dveṣa）、癡（Moha）為種子，四顛倒（Viparyāsa）為種子，五蓋（Pañca Nīvaraṇāni）為種子，六入（Ṣaḍāyatana）為種子，七識處（Saptavijñānasthiti）為種子，八邪法（Aṣṭāṅgamārga）為種子，九惱處（Nava Āghātavastūni）為種子，十不善道（Daśākuśalakarmapatha）為種子。總而言之，六十二見（Brahmajāla-sutta）及一切煩惱，都是佛種。』 （師利）問：『這是什麼意思呢？』 （文殊師利）答道：『如果見到無為法（Asaṃskṛta）而入于正位（Samāhita），就不能再發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta）；譬如高原陸地，不能生長蓮花，只有卑濕的淤泥才能生長此花；如此，見到無為法而入于正位的人，終究不能再生出佛法；只有在煩惱的泥土中，才能有眾生生起佛法！又如將種子種在空中，終究不能生長！只有在糞壤之地，才能滋養茂盛。如此，入于無為正位的人，不能生出佛法；生起如須彌山（Sumeru）般巨大的我見（Ātmadrsti），尚且能發起阿耨多羅三藐三菩提心，生出佛法！所以應當知道，一切煩惱，都是如來的種子。譬如不潛入巨海，就不能得到無價寶珠。如此，不進入煩惱的大海，就不能得到一切智寶。』 這時，大迦葉（Mahākāśyapa）讚歎道：『善哉，善哉！文殊師利！說得太好了。確實如你所說，塵勞的範疇是如來的種子；我們現在，不再堪能發起阿耨多羅三藐三菩提心，乃至犯下五無間罪（Pañcānantarya），尚且能發起意念生出佛法，而現在我們永遠不能發起。譬如根器敗壞的人，對於五欲（Pañcakāmaguṇāḥ）不能再有利樂。如此，聲聞（Śrāvaka）斷除諸結的人，對於佛法中沒有什麼利益，永遠沒有志愿。所以，文殊師利！凡夫對於佛法有反覆，而聲聞沒有。為什麼呢？凡夫聽聞佛法，能生起無上道心，不斷絕三寶（Triratna）。即使聲聞終身聽聞佛法，』
【English Translation】 Śāriputra: 'What are the seeds of the Tathāgata?' Mañjuśrī said: 'Having a body is the seed, ignorance (Avidyā) and craving (Tṛṣṇā) are the seeds, greed (Rāga), hatred (Dveṣa), and delusion (Moha) are the seeds, the four inversions (Viparyāsa) are the seeds, the five coverings (Pañca Nīvaraṇāni) are the seeds, the six entrances (Ṣaḍāyatana) are the seeds, the seven abodes of consciousness (Saptavijñānasthiti) are the seeds, the eight wrong practices (Aṣṭāṅgamārga) are the seeds, the nine grounds of resentment (Nava Āghātavastūni) are the seeds, and the ten unwholesome paths (Daśākuśalakarmapatha) are the seeds. In short, the sixty-two views (Brahmajāla-sutta) and all afflictions are the seeds of Buddhahood.' (Śāriputra) asked: 'What does this mean?' (Mañjuśrī) replied: 'If one sees the unconditioned (Asaṃskṛta) and enters the right position (Samāhita), one cannot again generate the mind of Anuttarā-samyak-saṃbodhi-citta; just as a lotus flower does not grow on high, dry land, but only grows in low, damp mud; likewise, one who sees the unconditioned and enters the right position will ultimately not be able to generate the Buddhadharma; only in the mud of afflictions can sentient beings arise the Buddhadharma! Furthermore, just as planting seeds in the sky will ultimately not produce growth! Only in the soil of manure can it flourish. Likewise, one who enters the right position of the unconditioned cannot generate the Buddhadharma; even if one generates a self-view (Ātmadrsti) as great as Mount Sumeru (Sumeru), one can still generate the mind of Anuttarā-samyak-saṃbodhi-citta and generate the Buddhadharma! Therefore, you should know that all afflictions are the seeds of the Tathāgata. For example, if one does not descend into the great ocean, one cannot obtain priceless pearls. Likewise, if one does not enter the great ocean of afflictions, one cannot obtain the treasure of all wisdom.' At that time, Mahākāśyapa exclaimed: 'Excellent, excellent! Mañjuśrī! You have spoken well. Truly, as you say, the realm of defilements is the seed of the Tathāgata; we are now no longer capable of generating the mind of Anuttarā-samyak-saṃbodhi-citta, even committing the five heinous crimes (Pañcānantarya) can still generate the intention to produce the Buddhadharma, but now we can never generate it. For example, a person with ruined faculties can no longer benefit from the five desires (Pañcakāmaguṇāḥ). Likewise, a Śrāvaka (Śrāvaka) who has severed all fetters has no further benefit in the Buddhadharma and has no aspiration. Therefore, Mañjuśrī! Ordinary people have reversals in the Buddhadharma, but Śrāvakas do not. Why is this? Ordinary people who hear the Buddhadharma can generate the supreme mind of enlightenment and do not cut off the Three Jewels (Triratna). Even if Śrāvakas hear the Buddhadharma for their entire lives,'
力、無畏等，永不能發無上道意。」
爾時會中有菩薩，名普現色身，問維摩詰言：「居士！父母妻子、親戚眷屬、吏民知識，悉為是誰？奴婢僮僕、象馬車乘，皆何所在？」
於是維摩詰以偈答曰：
「智度菩薩母， 方便以為父， 一切眾導師， 無不由是生。 法喜以為妻， 慈悲心為女， 善心誠實男， 畢竟空寂舍。 弟子眾塵勞， 隨意之所轉， 道品善知識， 由是成正覺。 諸度法等侶， 四攝為伎女， 歌詠誦法言， 以此為音樂。 總持之園苑， 無漏法林樹， 覺意凈妙華， 解脫智慧果。 八解之浴池， 定水湛然滿， 布以七凈華， 浴此無垢人。 像馬五通馳， 大乘以為車， 調御以一心， 游於八正路。 相具以嚴容， 眾好飾其姿， 慚愧之上服， 深心為華鬘。 富有七財寶， 教授以滋息， 如所說修行， 迴向為大利。 四禪為床座， 從於凈命生， 多聞增智慧， 以為自覺音。 甘露法之食， 解脫味為漿， 凈心以澡浴， 戒品為涂香。 摧滅煩惱賊， 勇健無能逾， 降伏四種魔， 勝幡建道場。 雖知無起滅， 示彼故有生， 悉現諸
【現代漢語翻譯】 現代漢語譯本： 『如果內心充滿力量、無畏等等，就永遠不可能發起追求無上菩提的心。』
這時，法會中有一位菩薩，名叫普現色身（普遍顯現各種身形），他問維摩詰（Vimalakirti）說：『居士！你的父母妻子、親戚眷屬、官吏百姓和朋友熟人，都是些什麼人？你的奴婢僕人、象馬車乘，又都在哪裡呢？』
於是，維摩詰（Vimalakirti）用偈語回答說：
『般若智慧是菩薩的母親，方便法門是菩薩的父親，一切眾生的導師，沒有不是從這裡產生的。 法喜是我的妻子，慈悲心是我的女兒，善良誠實是我的兒子，畢竟空寂是我的家舍。 弟子們就像塵土一樣眾多，隨順著各種因緣而流轉，道品是我的善知識，依靠它們成就正覺。 諸波羅蜜（Paramita）法如同伴侶，四攝法如同歌舞伎女，歌唱吟誦佛法真言，以此作為音樂。 總持（Dharani）是我的花園，無漏法是我的森林樹木，覺悟之意是清凈美妙的鮮花，解脫智慧是我的果實。 八解脫是我的浴池，禪定之水清澈盈滿，用七凈華來鋪設，讓沒有垢染的人沐浴其中。 象馬以五神通奔馳，大乘佛法是我的車乘，用一心來調御，在八正道上游歷。 以三十二相來莊嚴我的容貌，用八十種好來修飾我的身姿，慚愧心是我的上等衣服，深切的願心是我的華麗花鬘。 擁有信等七種財寶，用佛法教授來滋養增長，如所說的那樣修行，將功德迴向給眾生，就是最大的利益。 四禪是我的床座，從清凈的生命中產生，廣博的聞法增長智慧，以此作為自我覺悟的聲音。 甘露法是我的食物，解脫之味是我的飲料，用清凈心來洗浴，戒律品行是我的涂身香。 摧毀消滅煩惱賊，勇猛強健無人能勝過，降伏四種魔，豎立起勝利的旗幟，建立起菩提道場。 雖然明知一切法沒有生滅，但爲了教化眾生，示現出生，普遍顯現各種'
【English Translation】 English version: 『If one is full of strength, fearlessness, and so on, one can never generate the mind for unsurpassed enlightenment (Anuttara-samyak-sambodhi).』
At that time, there was a Bodhisattva in the assembly named Universal Manifestation of Form (Puxian Seshen), who asked Vimalakirti (Weimojie): 『Layman! Who are your parents, wife, children, relatives, and acquaintances among officials and common people? Where are your slaves, servants, elephants, horses, and carriages?』
Thereupon, Vimalakirti (Weimojie) answered in verse:
『Wisdom (Prajna) is the Bodhisattva』s mother, skillful means (Upaya) is the father; all the guides of beings are born from these. The joy of Dharma is my wife, compassion is my daughter, a good and honest heart is my son, ultimate emptiness is my dwelling. Disciples are like dust, turning according to circumstances; the factors of enlightenment (Bodhipaksa-dharmas) are my good friends, through them, I attain perfect enlightenment. The perfections (Paramitas) are my companions, the four means of attraction (Samgraha-vastus) are my dancing girls, singing and reciting the words of the Dharma, I use this as music. The garden of retentive memory (Dharani), the forest of undefiled Dharma trees, the pure and wonderful flowers of awakening, the fruit of liberation and wisdom. The bathing pool of the eight liberations (vimoksas), the water of samadhi is clear and full, spread with the seven pure lotus flowers, the stainless ones bathe in it. Elephants and horses gallop with the five supernormal powers (Abhijnas), the Great Vehicle (Mahayana) is my carriage, I control it with one mind, and travel on the Eightfold Noble Path. The marks and characteristics adorn my appearance, the minor marks embellish my form, shame and remorse are my upper garments, a profound mind is my garland. Rich in the seven treasures, I nourish and increase them with teachings, practicing as taught, dedicating the merit is the greatest benefit. The four dhyanas are my bed and seat, born from a pure life, much learning increases wisdom, I use this as the sound of self-awakening. The food of ambrosia Dharma, the taste of liberation is my drink, I bathe with a pure mind, the precepts are my fragrant ointment. Destroying the thieves of afflictions, brave and strong, none can surpass me, subduing the four maras, I raise the victory banner, establishing the Bodhi-mandala. Although knowing there is no arising or ceasing, I show them that there is birth, universally manifesting all'
國土， 如日無不見。 供養於十方， 無量億如來， 諸佛及己身， 無有分別想。 雖知諸佛國， 及與眾生空， 而常修凈土， 教化于群生。 諸有眾生類， 形聲及威儀， 無畏力菩薩， 一時能盡現。 覺知眾魔事， 而示隨其行， 以善方便智， 隨意皆能現。 或示老病死， 成就諸群生， 了知如幻化， 通達無有礙。 或現劫盡燒， 天地皆洞然， 眾人有常想， 照令知無常。 無數億眾生， 俱來請菩薩， 一時到其舍， 化令向佛道。 經書禁咒術， 工巧諸伎藝， 盡現行此事， 饒益諸群生。 世間眾道法， 悉于中出家， 因以解人惑， 而不墮邪見。 或作日月天， 梵王世界主， 或時作地水， 或復作風火。 劫中有疾疫， 現作諸藥草， 若有服之者， 除病消眾毒。 劫中有饑饉， 現身作飲食， 先救彼飢渴， 卻以法語人。 劫中有刀兵， 為之起慈心， 化彼諸眾生， 令住無諍地。 若有大戰陣， 立之以等力， 菩薩現威勢， 降伏使和安。 一切國土中， 諸有地獄處， 輒往到于彼， 勉濟其苦惱。 一切國土中，
【現代漢語翻譯】 現代漢語譯本 國土，如同太陽一般無所不見。 供養於十方，無量億的如來（Tathagata，佛的稱號之一）， 對於諸佛以及自身，沒有分別的念想。 雖然知道諸佛的國土，以及一切眾生皆是空性， 但仍然常常修持清凈的國土，教化眾生。 所有一切的眾生種類，他們的形貌、聲音以及威儀， 無畏力菩薩（Fearless Power Bodhisattva）能夠一時全部顯現。 覺察知曉眾魔的事情，卻示現隨順他們的行為， 以善良方便的智慧，隨意都能顯現。 或者示現衰老、疾病、死亡，以此來成就各種眾生， 了知這一切如同幻化一般，通達無礙。 或者顯現劫末的火燒，天地都被照亮， 眾人常常有常有的想法，菩薩就照亮他們，讓他們知道世事無常。 無數億的眾生，一齊前來請求菩薩， 菩薩一時之間到達他們的住所，教化他們走向佛道。 經書、禁咒、法術，工巧以及各種技藝， 菩薩都顯現修行這些事情，饒益各種眾生。 世間各種道法，都於其中出家修行， 因此來解除人們的迷惑，而不墮入邪見。 或者化作日月天，梵王（Brahma）或者世界之主， 有時化作地水，或者又化作風火。 劫中有疾病瘟疫，菩薩就顯現化作各種藥草， 如果有人服用這些藥草，就能消除疾病和各種毒害。 劫中有饑荒，菩薩就顯現自身化作飲食， 先救濟他們的飢渴，然後用佛法教導他們。 劫中有刀兵戰亂，菩薩就為他們生起慈悲心， 教化那些眾生，讓他們安住在沒有爭鬥的地方。 如果有大的戰爭陣勢，菩薩就以平等的力量立於其中， 菩薩顯現威勢，降伏他們，使他們和睦安寧。 在一切國土之中，所有地獄所在的地方， 菩薩總是前往那裡，努力救濟他們的痛苦煩惱。 在一切國土之中
【English Translation】 English version Lands, like the sun, are seen everywhere. Offering to the ten directions, countless billions of Tathagatas (one of the titles of the Buddha), Having no differentiating thoughts towards all Buddhas and oneself. Although knowing that the lands of all Buddhas and all beings are empty in nature, One constantly cultivates pure lands, teaching and transforming sentient beings. All kinds of sentient beings, their forms, sounds, and dignified manners, The Fearless Power Bodhisattva can manifest them all at once. Being aware of the affairs of all demons, yet demonstrating actions that accord with them, With skillful and expedient wisdom, one can manifest at will. Or demonstrating old age, sickness, and death, thereby accomplishing various sentient beings, Knowing all this to be like illusions, penetrating without obstruction. Or manifesting the burning of the end of the kalpa (aeon), with heaven and earth all illuminated, People often have thoughts of permanence; the Bodhisattva illuminates them, letting them know impermanence. Countless billions of sentient beings come together to request the Bodhisattva, The Bodhisattva arrives at their dwellings at once, teaching and transforming them to turn towards the Buddha's path. Sutras, incantations, spells, craftsmanship, and various skills, The Bodhisattva manifests and practices these things, benefiting all sentient beings. All worldly doctrines are practiced by leaving home among them, Therefore, to dispel people's confusion, without falling into wrong views. Or transforming into the sun and moon gods, Brahma (the creator god), or the lord of the world, Sometimes transforming into earth and water, or again transforming into wind and fire. If there are diseases and plagues in the kalpa, the Bodhisattva manifests and transforms into various medicinal herbs, If there are those who take these medicinal herbs, they can eliminate diseases and all poisons. If there is famine in the kalpa, the Bodhisattva manifests oneself as food and drink, First relieving their hunger and thirst, and then teaching them with the Dharma. If there are wars and battles in the kalpa, the Bodhisattva generates compassion for them, Teaching and transforming those sentient beings, causing them to dwell in a place without strife. If there are large battle formations, the Bodhisattva stands among them with equal power, The Bodhisattva manifests majestic power, subduing them, causing them to be harmonious and peaceful. In all lands, in all places where there are hells, The Bodhisattva always goes there, striving to relieve their suffering and afflictions. In all lands
畜生相食啖， 皆現生於彼， 為之作利益。 示受於五欲， 亦復現行禪， 令魔心憒亂， 不能得其便。 火中生蓮華， 是可謂希有， 在欲而行禪， 希有亦如是。 或現作淫女， 引諸好色者， 先以欲鉤牽， 后令入佛道。 或為邑中主， 或作商人導， 國師及大臣， 以祐利眾生。 諸有貧窮者， 現作無盡藏， 因以勸導之， 令發菩提心。 我心憍慢者， 為現大力士， 消伏諸貢高， 令住無上道。 其有恐懼眾， 居前而慰安， 先施以無畏， 后令發道心。 或現離淫慾， 為五通仙人， 開導諸群生， 令住戒忍慈。 見須供事者， 現為作僮僕， 既悅可其意， 乃發以道心。 隨彼之所須， 得入于佛道， 以善方便力， 皆能給足之。 如是道無量， 所行無有涯， 智慧無邊際， 度脫無數眾。 假令一切佛， 于無量億劫， 讚歎其功德， 猶尚不能盡。 誰聞如是法， 不發菩提心， 除彼不肖人， 癡冥無智者。」
維摩詰所說經入不二法門品第九
爾時維摩詰謂眾菩薩言：「諸仁者！云何菩薩入不二法門？各隨所樂說之。」
【現代漢語翻譯】 現代漢語譯本 畜生互相吞食，菩薩也示現生於其中，為它們帶來利益。 菩薩示現享受五欲（色、聲、香、味、觸），也示現修行禪定，使魔的心意迷惑混亂，無法找到可乘之機。 在火焰中生長出蓮花，這可以說是非常稀有的事情，在慾望中修行禪定，這種稀有也像這樣。 有時菩薩示現作**，引誘那些喜歡美色的人，先用慾望作為鉤子牽引，然後使他們進入佛道。 有時菩薩作為城邑的首領，有時作為商人的嚮導，或者作為國家的老師和大臣，用來護佑和利益眾生。 對於那些貧窮的人，菩薩示現為取之不盡、用之不竭的寶藏，因此勸導他們，使他們發起菩提心（覺悟之心）。 對於內心驕傲自滿的人，菩薩示現為大力士，消除他們各種貢高我慢，使他們安住于無上道（最高的修行道路）。 對於那些恐懼害怕的眾生，菩薩走到他們面前安慰他們，先給予他們無畏的勇氣，然後使他們發起道心。 有時菩薩示現遠離淫慾，作為具有五神通的仙人，開導各種眾生，使他們安住于戒律、忍辱和慈悲。 見到需要侍奉供養的人，菩薩示現作為他們的僮僕，既讓他們感到高興滿意，就啓發他們的道心。 隨著他們所需要的，使他們得以進入佛道，以善巧方便的力量，都能滿足他們的需求。 這樣的道路是無量的，所行持的沒有邊際，智慧沒有邊際，救度無數的眾生。 假使一切諸佛，在無量億劫的時間裡，讚歎菩薩的功德，也仍然不能完全說完。 誰聽聞這樣的佛法，不發起菩提心呢？除非那些不賢良的人，愚癡昏昧沒有智慧的人。 《維摩詰所說經》入不二法門品第九 這時，維摩詰（Vimalakirti）對眾菩薩說：『各位仁者！菩薩如何進入不二法門（non-dual dharma gate）？請各位隨著自己的喜好來說說看。』
【English Translation】 English version Even when animals devour each other, the Bodhisattva manifests among them, bringing benefit to them. The Bodhisattva demonstrates indulgence in the five desires (form, sound, smell, taste, and touch), and also demonstrates the practice of meditation, causing confusion in the mind of Mara (demon), preventing him from finding an opportunity. A lotus flower growing in fire, this can be said to be extremely rare; practicing meditation amidst desires, this rarity is also like that. Sometimes the Bodhisattva manifests as a ** (omitted for sensitivity), attracting those who are fond of beauty, first using desire as a hook to draw them in, and then leading them into the Buddha's path. Sometimes the Bodhisattva acts as the leader of a town, sometimes as a guide for merchants, or as a national teacher and minister, to protect and benefit sentient beings. For those who are poor, the Bodhisattva manifests as an inexhaustible treasure, thereby encouraging them, causing them to generate Bodhicitta (the mind of enlightenment). For those whose hearts are arrogant and conceited, the Bodhisattva manifests as a mighty warrior, subduing all their pride and arrogance, causing them to abide in the unsurpassed path (the highest path of practice). For those fearful and frightened beings, the Bodhisattva steps forward to comfort them, first bestowing upon them fearlessness, and then causing them to generate the mind of the path. Sometimes the Bodhisattva manifests as being free from lust, as a five-penetration (five supernormal powers) immortal, enlightening various sentient beings, causing them to abide in precepts, forbearance, and compassion. Seeing those who need service and offerings, the Bodhisattva manifests as their servant, both pleasing them and then inspiring their mind of the path. According to what they need, enabling them to enter the Buddha's path, with skillful means, all their needs can be satisfied. Such a path is immeasurable, what is practiced has no boundaries, wisdom is boundless, delivering countless beings. Even if all the Buddhas, for countless eons, praised the Bodhisattva's merits and virtues, they still could not fully express them. Who, upon hearing such Dharma, would not generate Bodhicitta? Except for those who are unworthy, foolish, and without wisdom. 《Vimalakirti Sutra》, Chapter Nine: Entering the Dharma Gate of Non-Duality At that time, Vimalakirti (維摩詰) said to the Bodhisattvas: 'Virtuous ones! How does a Bodhisattva enter the Dharma Gate of Non-Duality (不二法門)? Please, each of you, speak according to your own understanding.'
會中有菩薩名法自在，說言：「諸仁者！生滅為二。法本不生，今則無滅，得此無生法忍，是為入不二法門。」
德守菩薩曰：「我、我所為二。因有我故，便有我所；若無有我，則無我所，是為入不二法門。」
不眴菩薩曰：「受、不受為二。若法不受，則不可得；以不可得，故無取無舍、無作無行，是為入不二法門。」
德頂菩薩曰：「垢、凈為二。見垢實性，則無凈相，順於滅相，是為入不二法門。」
善宿菩薩曰：「是動、是念為二。不動則無念，無念則無分別。通達此者，是為入不二法門。」
善眼菩薩曰：「一相、無相為二。若知一相即是無相，亦不取無相，入于平等，是為入不二法門。」
妙臂菩薩曰：「菩薩心、聲聞心為二。觀心相空，如幻化者，無菩薩心、無聲聞心，是為入不二法門。」
弗沙菩薩曰：「善、不善為二。若不起善、不善，入無相際而通達者，是為入不二法門。」
師子菩薩曰：「罪、福為二。若達罪性，則與福無異，以金剛慧決了此相，無縛無解者，是為入不二法門。」
師子意菩薩曰：「有漏、無漏為二。若得諸法等，則不起漏、不漏想，不著于相，亦不住無相，是為入不二法門。」
凈解菩薩曰：「有為、無
【現代漢語翻譯】 現代漢語譯本 會中有一位名叫法自在（Dharma-自在，意為通曉佛法，不受任何束縛）的菩薩說：『各位仁者！生和滅是對立的兩種狀態。法的本質原本不生，那麼現在也就無所謂滅。能夠證得這種無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟），就是進入不二法門。』 德守（德守）菩薩說：『我（Atman，小我）和我所（屬於我的事物）是對立的兩種概念。因為有我的存在，才會有屬於我的事物；如果沒有我的存在，也就沒有屬於我的事物，這就是進入不二法門。』 不眴（不眴）菩薩說：『接受和不接受是對立的兩種行為。如果對任何法都不接受，那就什麼都不可得；因為什麼都不可得，所以既沒有獲取也沒有捨棄，既沒有造作也沒有行為，這就是進入不二法門。』 德頂（德頂）菩薩說：『染污和清凈是對立的兩種狀態。如果能看清染污的真實本性，那麼也就沒有所謂的清凈之相，順應于寂滅之相，這就是進入不二法門。』 善宿（善宿）菩薩說：『動和念是對立的兩種狀態。不動就沒有念頭，沒有念頭就沒有分別。通達這個道理，就是進入不二法門。』 善眼（善眼）菩薩說：『一相和無相是對立的兩種概念。如果知道一相就是無相，也不執取無相，進入平等之境，這就是進入不二法門。』 妙臂（妙臂）菩薩說：『菩薩心和聲聞心是對立的兩種心。觀察心的相狀是空性的，如同幻化一般，既沒有菩薩心，也沒有聲聞心，這就是進入不二法門。』 弗沙（弗沙）菩薩說：『善和不善是對立的兩種行為。如果不生起善和不善的念頭，進入無相的境界並且通達它，這就是進入不二法門。』 師子（師子，意為勇猛精進）菩薩說：『罪和福是對立的兩種果報。如果通達罪的本性，那麼它與福就沒有區別，用金剛般的智慧徹底明瞭這種相狀，既沒有束縛也沒有解脫，這就是進入不二法門。』 師子意（師子意）菩薩說：『有漏和無漏是對立的兩種狀態。如果證得諸法平等，那麼就不會生起有漏和無漏的想法，不執著于有相，也不住在無相，這就是進入不二法門。』 凈解（凈解）菩薩說：『有為和無』
【English Translation】 English version Then a Bodhisattva named Dharma-自在 (Dharma-自在, meaning 'Free in Dharma') said, 'Virtuous ones! Birth and death are two. The Dharma is fundamentally unborn, so now there is no extinction. To attain this Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the acceptance of the non-arising of all dharmas), is to enter the gate of non-duality.' The Bodhisattva Virtue-Guardian (德守) said, 'I (Atman, self) and mine (that which belongs to me) are two. Because there is 'I', there is 'mine'; if there is no 'I', then there is no 'mine'. This is to enter the gate of non-duality.' The Bodhisattva Unblinking (不眴) said, 'Acceptance and non-acceptance are two. If no Dharma is accepted, then nothing can be obtained; because nothing can be obtained, there is neither grasping nor abandoning, neither creating nor acting. This is to enter the gate of non-duality.' The Bodhisattva Virtue-Summit (德頂) said, 'Defilement and purity are two. Seeing the true nature of defilement, there is no aspect of purity, conforming to the aspect of extinction. This is to enter the gate of non-duality.' The Bodhisattva Good-Dwelling (善宿) said, 'Movement and thought are two. Without movement, there is no thought; without thought, there is no discrimination. To understand this thoroughly is to enter the gate of non-duality.' The Bodhisattva Good-Eye (善眼) said, 'One aspect and no aspect are two. If one knows that one aspect is no aspect, and does not grasp no aspect, entering into equality, this is to enter the gate of non-duality.' The Bodhisattva Wonderful-Arm (妙臂) said, 'The Bodhisattva-mind and the Sravaka-mind are two. Observing the aspect of the mind as empty, like an illusion, there is neither Bodhisattva-mind nor Sravaka-mind. This is to enter the gate of non-duality.' The Bodhisattva Phusha (弗沙) said, 'Good and non-good are two. If one does not arise with good or non-good, entering the realm of no-aspect and understanding it, this is to enter the gate of non-duality.' The Bodhisattva Lion (師子, meaning 'Lion', representing courage and vigor) said, 'Sin and merit are two. If one understands the nature of sin, then it is no different from merit, using diamond-like wisdom to completely understand this aspect, without bondage or liberation, this is to enter the gate of non-duality.' The Bodhisattva Lion-Intent (師子意) said, 'With outflows and without outflows are two. If one attains equality of all dharmas, then one does not arise with the thought of outflows or without outflows, not clinging to aspects, nor dwelling in no-aspect. This is to enter the gate of non-duality.' The Bodhisattva Pure-Understanding (凈解) said, 'Conditioned and unconditioned are two.'
為為二。若離一切數，則心如虛空，以清凈慧無所礙者，是為入不二法門。」
那羅延菩薩曰：「世間、出世間為二。世間性空，即是出世間。于其中不入、不出、不溢、不散，是為入不二法門。」
善意菩薩曰：「生死、涅槃為二。若見生死性，則無生死，無縛無解，不生不滅，如是解者，是為入不二法門。」
現見菩薩曰：「盡、不盡為二。法若究竟，盡若不盡，皆是無盡相；無盡相即是空，空則無有盡不盡相。如是入者，是為入不二法門。」
普守菩薩曰：「我、無我為二。我尚不可得，非我何可得？見我實性者，不復起二，是為入不二法門。」
電天菩薩曰：「明、無明為二。無明實性即是明，明亦不可取，離一切數，于其中平等無二者，是為入不二法門。」
喜見菩薩曰：「色、色空為二。色即是空，非色滅空，色性自空。如是受、想、行、識、識空為二，識即是空，非識滅空，識性自空，于其中而通達者，是為入不二法門。」
明相菩薩曰：「四種異、空種異為二。四種性即是空種性，如前際、后際空，故中際亦空。若能如是知諸種性者，是為入不二法門。」
妙意菩薩曰：「眼、色為二。若知眼性，於色不貪、不恚、不癡，是名寂滅。如是耳聲、鼻
【現代漢語翻譯】 現代漢語譯本：文殊師利說：『有為（Samskrta，指有生滅變化的事物）、無為（Asamskrta，指無生滅變化的事物）是二。如果能脫離一切數量的執著，那麼心就像虛空一樣，以清凈的智慧沒有任何阻礙，這就是進入不二法門。』 那羅延（Narayana，印度教主神之一，在此處作為菩薩名）菩薩說：『世間（Lokadhatu，指眾生居住的世界）、出世間（Lokottara，超越世俗的世界）是二。世間的本性是空，就是出世間。對於世間和出世間，不進入、不出去、不溢出、不消散，這就是進入不二法門。』 善意菩薩說：『生死（Samsara，輪迴）、涅槃（Nirvana，解脫）是二。如果能看清生死的本性，就沒有生死，沒有束縛也沒有解脫，不生也不滅。這樣理解，就是進入不二法門。』 現見菩薩說：『盡（Kshaya，終盡）、不盡（Akshaya，不終盡）是二。法如果達到究竟，終盡和不終盡，都是無盡的相；無盡的相就是空，空就沒有終盡和不終盡的相。這樣進入，就是進入不二法門。』 普守菩薩說：『我（Atman，自我）、無我（Anatman，非我）是二。我尚且不可得，非我怎麼可能得到？見到我的真實本性，就不再產生二元對立，這就是進入不二法門。』 電天菩薩說：『明（Vidya，光明，智慧）、無明（Avidya，黑暗，愚癡）是二。無明的真實本性就是明，明也不可執取，脫離一切數量的執著，在其中平等而沒有對立，這就是進入不二法門。』 喜見菩薩說：『色（Rupa，物質，形態）、空（Sunyata，空性）是二。色就是空，不是色滅了才是空，而是色的本性本來就是空。同樣，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，行為）、識（Vijnana，意識），識和空是二，識就是空，不是識滅了才是空，而是識的本性本來就是空。在其中通達，就是進入不二法門。』 明相菩薩說：『四大種（四大元素，地、水、火、風）的差異、空種（空性的元素）的差異是二。四大種的本性就是空種的本性，就像過去際（過去的時間）、未來際（未來的時間）是空，所以現在際（現在的時間）也是空。如果能這樣瞭解各種元素的本性，就是進入不二法門。』 妙意菩薩說：『眼（眼睛）、色（顏色）是二。如果瞭解眼睛的本性，對於顏色不貪戀、不嗔恨、不愚癡，這就叫做寂滅。同樣，耳（耳朵）、聲（聲音），鼻
【English Translation】 English version: Manjushri (文殊師利，Bodhisattva of wisdom) said: 'The conditioned (Samskrta, things subject to change) and the unconditioned (Asamskrta, things not subject to change) are two. If one transcends all numbers, then the mind is like space, with pure wisdom unobstructed, this is entering the non-dual dharma gate.' Narayana (那羅延，one of the principal deities of Hinduism, used here as a Bodhisattva name) Bodhisattva said: 'The world (Lokadhatu, the world inhabited by beings) and the world beyond (Lokottara, the world beyond the mundane) are two. The nature of the world is emptiness, which is the world beyond. In it, neither entering nor exiting, neither overflowing nor scattering, this is entering the non-dual dharma gate.' Good Intention Bodhisattva said: 'Birth and death (Samsara, cycle of rebirth) and Nirvana (涅槃，liberation) are two. If one sees the nature of birth and death, then there is no birth and death, no bondage and no liberation, neither arising nor ceasing. Understanding it thus, this is entering the non-dual dharma gate.' Visible Bodhisattva said: 'Exhaustion (Kshaya, ending) and inexhaustion (Akshaya, not ending) are two. If the Dharma is ultimate, exhaustion and inexhaustion are both endless aspects; the endless aspect is emptiness, and emptiness has no aspect of exhaustion or inexhaustion. Entering thus, this is entering the non-dual dharma gate.' Universally Guarding Bodhisattva said: 'Self (Atman, the ego) and non-self (Anatman, no-self) are two. Even the self is unattainable, how can non-self be attained? Seeing the true nature of self, one no longer gives rise to duality, this is entering the non-dual dharma gate.' Electric Heaven Bodhisattva said: 'Clarity (Vidya, light, wisdom) and ignorance (Avidya, darkness, delusion) are two. The true nature of ignorance is clarity, and clarity is also unattainable, transcending all numbers, being equal and non-dual within it, this is entering the non-dual dharma gate.' Joyful Sight Bodhisattva said: 'Form (Rupa, matter, shape) and emptiness (Sunyata, voidness) are two. Form is emptiness, not that form ceases and then is emptiness, but the nature of form is inherently empty. Likewise, sensation (Vedana, feeling), perception (Samjna, cognition), volition (Samskara, mental formations), consciousness (Vijnana, awareness), consciousness and emptiness are two, consciousness is emptiness, not that consciousness ceases and then is emptiness, but the nature of consciousness is inherently empty. Penetrating this, this is entering the non-dual dharma gate.' Clear Sign Bodhisattva said: 'The difference of the four great elements (四大種, earth, water, fire, wind) and the difference of the emptiness element are two. The nature of the four great elements is the nature of the emptiness element, just as the past limit (past time) and the future limit (future time) are empty, so the present limit (present time) is also empty. If one can thus know the nature of all elements, this is entering the non-dual dharma gate.' Wonderful Intention Bodhisattva said: 'Eye (the organ of sight) and color (visual objects) are two. If one knows the nature of the eye, one is not greedy, hateful, or deluded towards colors, this is called extinction. Likewise, ear (the organ of hearing) and sound (auditory objects), nose
香、舌味、身觸、意法為二，若知意性，於法不貪、不恚、不癡，是名寂滅，安住其中，是為入不二法門。」
無盡意菩薩曰：「佈施、迴向一切智為二。佈施性即是迴向一切智性，如是持戒、忍辱、精進、禪定、智慧、迴向一切智為二，智慧性即是迴向一切智性，于其中入一相者，是為入不二法門。」
深慧菩薩曰：「是空、是無相、是無作為二。空即無相，無相即無作；若空、無相、無作，則無心意識。於一解脫門即是三解脫門者，是為入不二法門。」
寂根菩薩曰：「佛、法、眾為二。佛即是法，法即是眾，是三寶皆無為相，與虛空等，一切法亦爾。能隨此行者，是為入不二法門。」
心無礙菩薩曰：「身、身滅為二。身即是身滅。所以者何？見身實相者，不起見身及見滅身，身與滅身無二無分別，于其中不驚、不懼者，是為入不二法門。」
上善菩薩曰：「身、口、意善為二。是三業皆無作相，身無作相，即口無作相；口無作相，即意無作相；是三業無作相，即一切法無作相。能如是隨無作慧者，是為入不二法門。」
福田菩薩曰：「福行、罪行、不動行為二。三行實性即是空，空則無福行、無罪行、無不動行。於此三行而不起者，是為入不二法門。」
華嚴菩
【現代漢語翻譯】 現代漢語譯本：香、舌味、身觸、意法是二元對立的。如果能瞭解意念的本性，對於法不貪戀、不嗔恨、不愚癡，這就叫做寂滅。安住于這種狀態之中，就是進入不二法門。
無盡意菩薩（Wujinyi Pusa）說：『佈施、迴向一切智慧是二元對立的。佈施的本性就是迴向一切智慧的本性。同樣，持戒、忍辱、精進、禪定、智慧、迴向一切智慧也是二元對立的。智慧的本性就是迴向一切智慧的本性。如果能于其中領悟到唯一實相，就是進入不二法門。』
深慧菩薩（Shenhui Pusa）說：『空、無相、無作為二元對立。空即是無相，無相即是無作。如果領悟到空、無相、無作，就沒有心意識。於一個解脫門中領悟到即是三個解脫門，就是進入不二法門。』
寂根菩薩（Jigen Pusa）說：『佛、法、僧是二元對立的。佛即是法，法即是僧。這三寶都具有無為的相，與虛空相等，一切法也是如此。能夠隨順這種道理而行的人，就是進入不二法門。』
心無礙菩薩（Xinwuai Pusa）說：『身、身滅是二元對立的。身即是身滅。為什麼這樣說呢？因為見到身體的真實相狀，就不會產生對身體的執著，也不會產生對身體滅亡的執著。身體和身體的滅亡沒有二元對立和分別，對於這種狀態不驚慌、不恐懼的人，就是進入不二法門。』
上善菩薩（Shangshan Pusa）說：『身、口、意善是二元對立的。這三種行為都是無作的相。身體的無作相，就是口語的無作相；口語的無作相，就是意念的無作相。這三種行為的無作相，就是一切法的無作相。能夠像這樣隨順無作智慧的人，就是進入不二法門。』
福田菩薩（Futian Pusa）說：『福行、罪行、不動行是二元對立的。這三種行為的真實本性就是空，空就沒有福行、沒有罪行、沒有不動行。對於這三種行為不起分別執著的人，就是進入不二法門。』
華嚴菩
【English Translation】 English version: 'Fragrance, tongue taste, body touch, and mind-objects are dualistic. If one understands the nature of mind, one will not be greedy, hateful, or deluded towards objects. This is called extinction. Abiding in this state is entering the gate of non-duality.'
Wujinyi Bodhisattva (Inexhaustible Intention Bodhisattva) said: 'Giving and dedicating to all-wisdom are dualistic. The nature of giving is the same as the nature of dedicating to all-wisdom. Likewise, upholding precepts, patience, diligence, meditation, wisdom, and dedicating to all-wisdom are dualistic. The nature of wisdom is the same as the nature of dedicating to all-wisdom. Entering into the one aspect within them is entering the gate of non-duality.'
Shenhui Bodhisattva (Deep Wisdom Bodhisattva) said: 'Emptiness, signlessness, and non-action are dualistic. Emptiness is signlessness, and signlessness is non-action. If there is emptiness, signlessness, and non-action, then there is no mind-consciousness. Entering one liberation gate is entering the three liberation gates; this is entering the gate of non-duality.'
Jigen Bodhisattva (Root of Tranquility Bodhisattva) said: 'Buddha, Dharma, and Sangha are dualistic. Buddha is Dharma, and Dharma is Sangha. These three jewels all have the aspect of non-action, being equal to space. All dharmas are also like this. Being able to follow this practice is entering the gate of non-duality.'
Xinwuai Bodhisattva (Unobstructed Mind Bodhisattva) said: 'Body and body-cessation are dualistic. Body is body-cessation. Why? Because seeing the true aspect of the body, one does not give rise to seeing the body or seeing the cessation of the body. Body and body-cessation are non-dual and without distinction. Not being startled or afraid within them is entering the gate of non-duality.'
Shangshan Bodhisattva (Supreme Goodness Bodhisattva) said: 'Goodness of body, speech, and mind are dualistic. These three karmas all have the aspect of non-action. The non-action aspect of body is the non-action aspect of speech; the non-action aspect of speech is the non-action aspect of mind. The non-action aspect of these three karmas is the non-action aspect of all dharmas. Being able to follow the wisdom of non-action in this way is entering the gate of non-duality.'
Futian Bodhisattva (Field of Merit Bodhisattva) said: 'Meritorious actions, sinful actions, and non-moving actions are dualistic. The true nature of these three actions is emptiness. Emptiness means there is no meritorious action, no sinful action, and no non-moving action. Not arising in these three actions is entering the gate of non-duality.'
Huayan Bodhisattva
薩曰：「從我起二為二。見我實相者，不起二法；若不住二法，則無有識。無所識者，是為入不二法門。」
德藏菩薩曰：「有所得相為二。若無所得，則無取捨。無取捨者，是為入不二法門。」
月上菩薩曰：「闇與明為二。無闇、無明，則無有二。所以者何？如入滅受想定，無闇、無明，一切法相亦復如是，于其中平等入者，是為入不二法門。」
寶印手菩薩曰：「樂涅槃、不樂世間為二。若不樂涅槃、不厭世間，則無有二。所以者何？若有縛，則有解。若本無縛，其誰求解？無縛無解，則無樂厭，是為入不二法門。」
珠頂王菩薩曰：「正道、邪道為二。住正道者，則不分別是邪是正，離此二者，是為入不二法門。」
樂實菩薩曰：「實、不實為二。實見者尚不見實，何況非實！所以者何？非肉眼所見，慧眼乃能見，而此慧眼，無見無不見，是為入不二法門。」
如是諸菩薩各各說已，問文殊師利：「何等是菩薩入不二法門？」
文殊師利曰：「如我意者，於一切法無言無說，無示無識，離諸問答，是為入不二法門。」
於是文殊師利問維摩詰：「我等各自說已，仁者當說何等是菩薩入不二法門？」
時維摩詰默然無言。
文殊師利嘆曰：「善
【現代漢語翻譯】 現代漢語譯本 薩（Sa）說：『從我開始，將二視為二。見到我的真實相狀的人，不會產生二法（duality）；如果不執著於二法，那麼就沒有分別意識。沒有分別意識，這就是進入不二法門。』 德藏菩薩（Dezang Pusa）說：『有所得的念頭就是二。如果沒有所得，那麼就沒有取捨。沒有取捨，這就是進入不二法門。』 月上菩薩（Yueshang Pusa）說：『黑暗與光明是二。沒有黑暗，沒有光明，那麼就沒有二。為什麼呢？比如進入滅受想定（mie shou xiang ding），沒有黑暗，沒有光明，一切法相也是這樣，在其中平等進入，這就是進入不二法門。』 寶印手菩薩（Baoyinshou Pusa）說：『樂於涅槃（Nirvana）、不樂於世間是二。如果不樂於涅槃、不厭惡世間，那麼就沒有二。為什麼呢？如果有束縛，那麼就有解脫。如果本來就沒有束縛，誰需要解脫呢？沒有束縛，沒有解脫，那麼就沒有喜歡和厭惡，這就是進入不二法門。』 珠頂王菩薩（Zhudingwang Pusa）說：『正道、邪道是二。執著于正道的人，就不能分別什麼是邪什麼是正，離開這二者，這就是進入不二法門。』 樂實菩薩（Lesh Pusa）說：『真實、不真實是二。真實的見解尚且不能見到真實，何況不真實！為什麼呢？不是肉眼所能見到的，慧眼才能見到，而這慧眼，沒有見也沒有不見，這就是進入不二法門。』 這樣，各位菩薩各自說完之後，問文殊師利（Wenshushili）：『什麼是菩薩進入不二法門？』 文殊師利說：『依我的理解，對於一切法，沒有言語，沒有述說，沒有指示，沒有識別，離開一切問答，這就是進入不二法門。』 於是文殊師利問維摩詰（Vimalkirti）：『我們各自說完了，您應當說說什麼是菩薩進入不二法門？』 這時，維摩詰默然不語。 文殊師利讚歎說：『好啊！』
【English Translation】 English version Sa said: 'Starting from myself, regarding duality as duality. Those who see my true form do not give rise to duality; if they do not dwell in duality, then there is no consciousness. Without anything to be conscious of, this is entering the gate of non-duality.' Dezang Pusa (Virtue Treasury Bodhisattva) said: 'Having the appearance of attainment is duality. If there is no attainment, then there is no acceptance or rejection. Without acceptance or rejection, this is entering the gate of non-duality.' Yueshang Pusa (Moon-rise Bodhisattva) said: 'Darkness and light are duality. Without darkness, without light, then there is no duality. Why? For example, when entering the extinction of sensation and perception samadhi (mie shou xiang ding), there is no darkness, no light, all phenomena are also like this; entering equally into it, this is entering the gate of non-duality.' Baoyinshou Pusa (Treasure Hand Bodhisattva) said: 'Delighting in Nirvana (Nirvana) and not delighting in the world is duality. If one does not delight in Nirvana and does not厭惡the world, then there is no duality. Why? If there is bondage, then there is liberation. If there was originally no bondage, who needs liberation? Without bondage and without liberation, then there is no delight or厭惡, this is entering the gate of non-duality.' Zhudingwang Pusa (Jewel Crown King Bodhisattva) said: 'The right path and the wrong path are duality. Those who dwell on the right path cannot distinguish what is wrong and what is right; leaving these two, this is entering the gate of non-duality.' Lesh Pusa (Delight in Reality Bodhisattva) said: 'Reality and unreality are duality. Those who truly see cannot even see reality, how much less unreality! Why? It is not seen by the physical eye, but by the wisdom eye, and this wisdom eye has neither seeing nor not seeing; this is entering the gate of non-duality.' Thus, after each of the Bodhisattvas had spoken, they asked Wenshushili (Manjushri): 'What is the Bodhisattva's entry into the gate of non-duality?' Wenshushili said: 'As I understand it, regarding all phenomena, there is no speech, no explanation, no indication, no recognition, and leaving all questions and answers, this is entering the gate of non-duality.' Then Wenshushili asked Vimalkirti (Vimalkirti): 'We have each spoken, you should say what is the Bodhisattva's entry into the gate of non-duality?' At that time, Vimalkirti remained silent. Wenshushili exclaimed: 'Excellent!'
哉！善哉！乃至無有文字、語言，是真入不二法門。」
說是入不二法門品時，於此眾中，五千菩薩皆入不二法門，得無生法忍。
維摩詰所說經卷中 大正藏第 14 冊 No. 0475 維摩詰所說經
維摩詰所說經卷下
姚秦三藏鳩摩羅什譯
香積佛品第十
於是舍利弗心念：「日時欲至，此諸菩薩當於何食？」
時維摩詰知其意而語言：「佛說八解脫，仁者受行，豈雜欲食而聞法乎？若欲食者，且待須臾，當令汝得未曾有食。」
時維摩詰即入三昧，以神通力示諸大眾，上方界分過四十二恒河沙佛土，有國名眾香，佛號香積，今現在，其國香氣，比於十方諸佛世界人、天之香，最為第一。彼土無有聲聞、辟支佛名，唯有清凈大菩薩眾，佛為說法。其界一切，皆以香作樓閣，經行香地，苑園皆香，其食香氣，周流十方無量世界。時彼佛與諸菩薩方共坐食，有諸天子皆號香嚴，悉發阿耨多羅三藐三菩提心，供養彼佛及諸菩薩，此諸大眾莫不目見。
時維摩詰問眾菩薩言：「諸仁者！誰能致彼佛飯？」以文殊師利威神力故，咸皆默然。維摩詰言：「仁此大眾，無乃可恥？」
文殊師利曰：「如佛所言，勿輕未學。」
於是維摩詰不起于
【現代漢語翻譯】 善哉！善哉！乃至沒有文字、語言，這才是真正進入不二法門（指超越二元對立的修行法門）。'
當宣講進入不二法門品時，在此大眾之中，五千位菩薩都進入了不二法門，獲得了無生法忍（指對諸法不生不滅的深刻體悟和證悟）。'
《維摩詰所說經》卷中 大正藏第 14 冊 No. 0475 《維摩詰所說經》
《維摩詰所說經》卷下
姚秦三藏鳩摩羅什譯
香積佛品第十
這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）心中想：『快到吃飯的時間了，這些菩薩們將在哪裡用餐呢？』
當時，維摩詰（一位在家菩薩，以智慧和辯才著稱）知道他的想法，就說：『佛陀宣講八解脫（指八種禪定境界），仁者您修習奉行，難道還夾雜著對飲食的慾望來聽聞佛法嗎？如果想要吃飯，暫且等待片刻，我將讓您得到前所未有的食物。』
當時，維摩詰立即進入三昧（指禪定狀態），以神通力向大眾展示，在上方世界，越過四十二恒河沙（形容極多的數量）佛土，有一個國家名叫眾香國，佛號香積佛（指以香氣積聚功德的佛），現在正在那裡。那個國家的香氣，比十方諸佛世界的人和天所散發的香氣，最為殊勝。那個國土沒有聲聞（指聽聞佛法而修行的弟子）、辟支佛（指獨自悟道的修行者）的名字，只有清凈的大菩薩眾，佛為他們說法。那個世界的一切，都用香做成樓閣，在散發香氣的土地上行走，苑林花園都充滿香氣，那裡的食物香氣，周遍流佈十方無量世界。當時，香積佛與諸位菩薩正在一起坐著用餐，有諸位天子，都號稱香嚴（指以香氣莊嚴自身的天人），都發起了阿耨多羅三藐三菩提心（指無上正等正覺之心，即成佛之心），供養香積佛和諸位菩薩，這裡的大眾沒有誰不親眼看見。
當時，維摩詰問眾菩薩說：『各位仁者！誰能取來香積佛的飯食？』因為文殊師利（象徵智慧的菩薩）的威神力緣故，大家都沉默不語。維摩詰說：『各位仁者，你們這些人，難道不感到慚愧嗎？』
文殊師利說：『正如佛所說，不要輕視尚未學習的人。』
於是，維摩詰沒有從座位上站起，
【English Translation】 'Excellent! Excellent! Even without words or language, this is the true entry into the non-dual dharma gate (referring to the practice of transcending dualistic oppositions).'
'When the chapter on entering the non-dual dharma gate was being expounded, among this assembly, five thousand Bodhisattvas entered the non-dual dharma gate and attained the Patience with the Non-arising of Dharmas (referring to the profound realization and enlightenment of the non-arising and non-ceasing nature of all phenomena).'
Vimalakirti Nirdesa Sutra, Middle Volume Taisho Tripitaka, Volume 14, No. 0475, Vimalakirti Nirdesa Sutra
Vimalakirti Nirdesa Sutra, Last Volume
Translated by Kumarajiva of the Yao Qin Dynasty
Chapter Ten: The Buddha of Fragrance Accumulation
At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) thought to himself: 'The time for the meal is approaching. Where will these Bodhisattvas eat?'
Then, Vimalakirti (a lay Bodhisattva, known for his wisdom and eloquence), knowing his thoughts, said: 'The Buddha speaks of the Eight Liberations (referring to eight stages of meditative absorption). You, virtuous one, practice and uphold them. How can you mix the desire for food with hearing the Dharma? If you wish to eat, wait a moment, and I will let you obtain food that you have never had before.'
At that time, Vimalakirti immediately entered Samadhi (referring to a state of meditative concentration), and with his supernatural power, he showed the assembly that beyond forty-two Ganges sands (describing an extremely large number) of Buddha lands in the upper direction, there was a country named Land of All Fragrances, and the Buddha there was named Fragrance Accumulation Buddha (referring to a Buddha who accumulates merit through fragrance), who is now present there. The fragrance of that country is the most excellent compared to the fragrance of humans and gods in the worlds of the ten directions. In that land, there are no names of Sravakas (referring to disciples who practice by hearing the Dharma) or Pratyekabuddhas (referring to solitary enlightened ones), only pure great Bodhisattva assemblies, and the Buddha teaches them the Dharma. Everything in that realm is made of fragrant pavilions, and they walk on fragrant ground. The gardens and parks are all fragrant, and the fragrance of the food there flows throughout countless worlds in the ten directions. At that time, that Buddha and the Bodhisattvas were sitting together eating, and there were heavenly beings, all called Fragrant Majesty (referring to celestial beings who adorn themselves with fragrance), who all aroused the mind of Anuttara-Samyak-Sambodhi (referring to the mind of unsurpassed, complete, and perfect enlightenment, i.e., the mind of becoming a Buddha), and made offerings to that Buddha and the Bodhisattvas. Everyone in this assembly saw it with their own eyes.
At that time, Vimalakirti asked the Bodhisattvas, 'Virtuous ones! Who can bring the food of that Buddha?' Because of the majestic spiritual power of Manjushri (the Bodhisattva symbolizing wisdom), they all remained silent. Vimalakirti said, 'Virtuous ones, are you not ashamed, this great assembly?'
Manjushri said, 'As the Buddha said, do not underestimate those who have not yet learned.'
Then, Vimalakirti did not rise from his seat,
座，居眾會前，化作菩薩，相好光明，威德殊勝，蔽于眾會，而告之曰：「汝往上方界分，度如四十二恒河沙佛土，有國名眾香，佛號香積，與諸菩薩方共坐食。汝往到彼，如我辭曰：『維摩詰稽首世尊足下！致敬無量，問訊起居，少病少惱，氣力安不？愿得世尊所食之餘，當於娑婆世界施作佛事，令此樂小法者得弘大道，亦使如來名聲普聞。』」
時化菩薩即于會前，升于上方，舉眾皆見其去，到眾香界，禮彼佛足，又聞其言：「維摩詰稽首世尊足下！致敬無量，問訊起居，少病少惱，氣力安不？愿得世尊所食之餘，欲于娑婆世界施作佛事，使此樂小法者得弘大道，亦使如來名聲普聞。」
彼諸大士見化菩薩，嘆未曾有：「今此上人從何所來？娑婆世界為在何許？云何名為樂小法者？」即以問佛。佛告之曰：「下方度如四十二恒河沙佛土，有世界名娑婆，佛號釋迦牟尼，今現在。於五濁惡世，為樂小法眾生敷演道教；彼有菩薩名維摩詰，住不可思議解脫，為諸菩薩說法，故遣化來，稱揚我名，並贊此土，令彼菩薩增益功德。」
彼菩薩言：「其人何如，乃作是化？德力無畏，神足若斯！」佛言：「甚大！一切十方皆遣化往，施作佛事，饒益眾生。」
於是香積如來以眾香缽盛滿香飯，與化
【現代漢語翻譯】 現代漢語譯本： 維摩詰從座位上起身，走到大眾集會的前面，變化成一位菩薩，相貌莊嚴光明，威德非常殊勝，光芒遮蔽了整個會場。他對大眾說：『你前往上方世界，越過四十二恒河沙數般的佛土，那裡有個國家名叫眾香國，佛號香積佛（Xiangji Buddha），正與諸位菩薩一起坐著用餐。你到那裡后，這樣轉達我的話：『維摩詰（Vimalakirti）頂禮世尊足下！致以無量的敬意，問候起居，是否少病少惱，氣力安好？希望得到世尊所食用的剩餘食物，以便在娑婆世界（Saha World）施作佛事，使那些喜愛小乘佛法的人能夠弘揚大道，也使如來的名聲廣為傳播。』』
當時，這位化現的菩薩立即在會場前升向空中，所有人都看見他離去，到達眾香世界（World of Many Fragrances），禮拜了香積佛的足，並且說了這樣的話：『維摩詰（Vimalakirti）頂禮世尊足下！致以無量的敬意，問候起居，是否少病少惱，氣力安好？希望得到世尊所食用的剩餘食物，以便在娑婆世界（Saha World）施作佛事，使那些喜愛小乘佛法的人能夠弘揚大道，也使如來的名聲廣為傳播。』
那裡的各位大菩薩見到這位化現的菩薩，讚歎說前所未有：『這位上人是從哪裡來的？娑婆世界（Saha World）又在哪裡？為什麼稱他們為喜愛小乘佛法的人呢？』他們就此請問香積佛。香積佛告訴他們說：『在下方，越過四十二恒河沙數般的佛土，有個世界名叫娑婆世界（Saha World），佛號釋迦牟尼（Sakyamuni），現在正在那裡。在五濁惡世（the evil world of the five turbidities）中，為喜愛小乘佛法的眾生宣講佛法教義；那裡有一位菩薩名叫維摩詰（Vimalakirti），安住于不可思議的解脫境界，為諸位菩薩說法，所以派遣化身前來，稱揚我的名號，並且讚美這個國土，使那裡的菩薩們增益功德。』
那裡的菩薩們說：『那個人怎麼樣，竟然能作這樣的化現？他的德行、力量、無畏，以及神通之力竟然如此！』香積佛說：『非常偉大！一切十方世界都派遣化身前往，施作佛事，饒益眾生。』
於是，香積如來（Xiangji Tathagata）用眾香缽盛滿了香飯，交給化現的菩薩。
【English Translation】 English version: Then Vimalakirti rose from his seat, and going before the whole assembly, transformed himself into a Bodhisattva, whose excellent marks and brightness and majestic virtue surpassed all in that gathering. And he addressed them, saying: 'Go ye to the upper region, passing over realms as numerous as forty-two Ganges sands, where there is a country called Land of All Fragrances, and a Buddha called Xiangji Buddha (Fragrant Accumulation Buddha), who is now sitting at meals with his Bodhisattvas. When you arrive there, salute that Buddha in my name, saying: 'Vimalakirti bows his head at the feet of the World-Honored One, and makes his respectful salutation, inquiring whether he is well and strong, free from sickness and trouble, and full of vigor. I wish to obtain some of the remains of his food, in order to perform a Buddha-service in this Saha World (Saha World), so that those who delight in the Hinayana (small vehicle) may be led to the Mahayana (great vehicle), and that the name of the Tathagata (Thus Come One) may be universally known.'
Thereupon the transformed Bodhisattva, before the whole assembly, rose up towards the upper region, and all saw him depart. Having arrived at the Land of All Fragrances, he bowed at the feet of that Buddha, and delivered his message: 'Vimalakirti bows his head at the feet of the World-Honored One, and makes his respectful salutation, inquiring whether he is well and strong, free from sickness and trouble, and full of vigor. I wish to obtain some of the remains of his food, in order to perform a Buddha-service in the Saha World (Saha World), so that those who delight in the Hinayana (small vehicle) may be led to the Mahayana (great vehicle), and that the name of the Tathagata (Thus Come One) may be universally known.'
The great Bodhisattvas there, seeing the transformed Bodhisattva, exclaimed with wonder: 'Whence comes this person? And where is the Saha World (Saha World)? And what is meant by those who delight in the Hinayana (small vehicle)?' Thereupon the Buddha told them: 'Below here, passing over realms as numerous as forty-two Ganges sands, there is a world called Saha, and a Buddha called Sakyamuni (Sakyamuni), who is now there, in the evil world of the five turbidities (the evil world of the five turbidities), preaching and teaching for the sake of those beings who delight in the Hinayana (small vehicle). There is a Bodhisattva there called Vimalakirti (Vimalakirti), who dwells in the inconceivable emancipation, and preaches the Law to the Bodhisattvas. It is he who has sent this transformation to proclaim my name and to praise this land, in order to increase the merit of those Bodhisattvas.'
The Bodhisattvas there said: 'What is that person like, that he can effect such a transformation? His virtue, power, fearlessness, and supernatural powers are indeed wonderful!' The Buddha said: 'He is indeed great! He sends transformations to all the ten regions to perform Buddha-service and to benefit all beings.'
Thereupon the Xiangji Tathagata (Fragrant Accumulation Thus Come One) filled a bowl of all fragrances with fragrant rice and gave it to the transformed Bodhisattva.
菩薩。時彼九百萬菩薩俱發聲言：「我欲詣娑婆世界供養釋迦牟尼佛，並欲見維摩詰等諸菩薩眾。」佛言：「可往。攝汝身香，無令彼諸眾生起惑著心。又當舍汝本形，勿使彼國求菩薩者，而自鄙恥。又汝于彼莫懷輕賤，而作礙想。所以者何？十方國土，皆如虛空。又諸佛為欲化諸樂小法者，不盡現其清凈土耳！」時化菩薩既受缽飯，與彼九百萬菩薩俱，承佛威神，及維摩詰力，于彼世界，忽然不現，須臾之間，至維摩詰舍。
時維摩詰即化作九百萬師子之座，嚴好如前，諸菩薩皆坐其上。是化菩薩以滿缽香飯與維摩詰，飯香普熏毗耶離城，及三千大千世界。時毗耶離婆羅門、居士等，聞是香氣，身意快然，嘆未曾有！於是長者主月蓋從八萬四千人，來入維摩詰舍。見其室中菩薩甚多，諸師子座，高廣嚴好，皆大歡喜，禮眾菩薩及大弟子，卻住一面。諸地神、虛空神及欲、色界諸天，聞此香氣，亦皆來入維摩詰舍。
時維摩詰語舍利弗等諸大聲聞：「仁者可食，如來甘露味飯，大悲所熏，無以限意食之，使不消也。」有異聲聞念：「是飯少，而此大眾人人當食？」化菩薩曰：「勿以聲聞小德小智，稱量如來無量福慧！四海有竭，此飯無盡！使一切人食，揣若須彌，乃至一劫，猶不能盡。所以者何？無盡戒
【現代漢語翻譯】 現代漢語譯本：菩薩們聽了佛的指示。當時那九百萬菩薩一起說道：『我們想要前往娑婆世界，供養釋迦牟尼佛，並且想要見維摩詰等各位菩薩。』佛說：『可以去。收攝你們身上的香氣，不要讓那邊的眾生因此產生迷惑和執著。而且要捨棄你們原本的形貌，不要讓那個國家尋求菩薩道的人，因此感到自卑羞愧。還有，你們在那裡不要懷有輕視之心，而產生障礙的想法。這是為什麼呢？因為十方國土，都如同虛空一般。而且諸佛爲了教化那些喜歡小乘佛法的人，才沒有完全顯現其清凈的國土罷了！』當時，化現的菩薩接受了缽飯，與那九百萬菩薩一起，憑藉佛的威神之力，以及維摩詰的力量，在那世界忽然消失不見，在很短的時間內，就到達了維摩詰的住所。 當時維摩詰就化作九百萬個獅子座，莊嚴美好如前，各位菩薩都坐在上面。這位化現的菩薩將盛滿香飯的缽交給維摩詰，飯的香氣普遍熏遍了毗耶離城（Vaisali，古印度城市名），以及三千大千世界。當時毗耶離城的婆羅門（Brahman，古印度祭司階層）、居士等，聞到這香氣，身心感到舒暢快樂，讚歎從未有過！於是長者主月蓋帶領八萬四千人，來到維摩詰的住所。看到他房間里菩薩非常多，各位獅子座高大寬廣莊嚴美好，都非常歡喜，向各位菩薩和大弟子行禮，然後退到一旁。各位地神、虛空神以及欲界、色界諸天，聞到這香氣，也都來到維摩詰的住所。 當時維摩詰對舍利弗（Sariputra，佛陀十大弟子之一）等各位大聲聞說道：『各位仁者可以食用這如來甘露味的飯，這是大悲心所薰染的，不要用有限的觀念來食用它，以免消化不了。』有其他聲聞心想：『這飯這麼少，而這裡的大眾每個人都要吃？』化現的菩薩說：『不要用聲聞的小德小智，來衡量如來無量的福德和智慧！即使四海的水有乾涸的時候，這飯也是沒有窮盡的！即使讓所有的人都食用，每人所取的飯量都像須彌山（Sumeru，佛教中的須彌山，世界的中心）一樣，甚至經過一個劫（kalpa，佛教時間單位，極長的時間）的時間，也還是不能吃完。這是為什麼呢？因為這是無盡的戒
【English Translation】 English version: The Bodhisattvas listened to the Buddha's instructions. At that time, those nine million Bodhisattvas said in unison, 'We wish to go to the Saha world (Saha World, the world of suffering where we live) to make offerings to Sakyamuni Buddha (Sakyamuni Buddha, the historical Buddha), and we also wish to see Vimalakirti (Vimalakirti, a wise lay Buddhist) and the other Bodhisattvas.' The Buddha said, 'You may go. Collect the fragrance of your bodies, lest you cause confusion and attachment in those beings. Moreover, abandon your original forms, lest those in that country who seek the Bodhisattva path feel inferior and ashamed. Furthermore, do not harbor contempt in your hearts while there, and do not create obstructive thoughts. Why is this? Because the lands of the ten directions are all like empty space. Moreover, the Buddhas, in order to transform those who delight in the lesser vehicle, do not fully manifest their pure lands!' At that time, the transformed Bodhisattva received the alms bowl of food, and together with the nine million Bodhisattvas, relying on the Buddha's majestic power and the strength of Vimalakirti, suddenly disappeared from that world, and in a short time, arrived at Vimalakirti's abode. At that time, Vimalakirti immediately transformed nine million lion thrones, adorned and beautiful as before, and all the Bodhisattvas sat upon them. This transformed Bodhisattva gave the bowl filled with fragrant rice to Vimalakirti, and the fragrance of the rice pervaded the city of Vaisali (Vaisali, an ancient Indian city), and the three thousand great thousand worlds. At that time, the Brahmins (Brahman, the priestly class in ancient India), householders, and others of Vaisali, upon smelling this fragrance, felt refreshed in body and mind, and exclaimed that they had never experienced anything like it! Thereupon, the elder Yuegai (Yuegai, name of an elder) led eighty-four thousand people and entered Vimalakirti's abode. Seeing that there were so many Bodhisattvas in his room, and that the lion thrones were tall, wide, adorned, and beautiful, they were all greatly delighted, paid homage to the Bodhisattvas and the great disciples, and then stood to one side. The earth gods, the space gods, and the gods of the desire realm and the form realm, upon smelling this fragrance, also came to Vimalakirti's abode. At that time, Vimalakirti said to Sariputra (Sariputra, one of the Buddha's ten great disciples) and the other great Sravakas (Sravakas, disciples who hear and follow the Buddha's teachings), 'Worthy ones, you may eat this nectar-like rice of the Tathagata (Tathagata, an epithet of the Buddha), which is imbued with great compassion. Do not eat it with limited thoughts, lest you be unable to digest it.' Some other Sravakas thought, 'This rice is so little, and yet this great assembly must all eat?' The transformed Bodhisattva said, 'Do not use the small virtue and small wisdom of the Sravakas to measure the immeasurable merit and wisdom of the Tathagata! Even if the four seas were to dry up, this rice would never be exhausted! Even if everyone were to eat, taking portions as large as Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), it would still not be finished even after a kalpa (kalpa, an extremely long period of time in Buddhist cosmology). Why is this? Because it is the inexhaustible precept
、定、智慧、解脫、解脫知見功德具足者，所食之餘，終不可盡。」於是缽飯悉飽眾會，猶故不𣩠。其諸菩薩、聲聞、天、人，食此飯者，身安快樂，譬如一切樂莊嚴國諸菩薩也；又諸毛孔皆出妙香，亦如眾香國土諸樹之香。
爾時維摩詰問眾香菩薩：「香積如來以何說法？」
彼菩薩曰：「我土如來無文字說，但以眾香令諸天、人得入律行。菩薩各各坐香樹下，聞斯妙香，即獲一切德藏三昧。得是三昧者，菩薩所有功德皆悉具足。」
彼諸菩薩問維摩詰：「今世尊釋迦牟尼以何說法？」
維摩詰言：「此土眾生剛強難化，故佛為說剛強之語以調伏之。言是地獄、是畜生、是餓鬼，是諸難處，是愚人生處；是身邪行，是身邪行報；是口邪行，是口邪行報；是意邪行，是意邪行報；是殺生，是殺生報；是不與取，是不與取報；是邪淫，是邪淫報；是妄語，是妄語報；是兩舌，是兩舌報；是惡口，是惡口報；是無義語，是無義語報；是貪嫉，是貪嫉報；是瞋惱，是瞋惱報；是邪見，是邪見報；是慳吝，是慳吝報；是毀戒，是毀戒報；是瞋恚，是瞋恚報；是懈怠，是懈怠報；是亂意，是亂意報；是愚癡，是愚癡報；是結戒，是持戒，是犯戒；是應作，是不應作；是障礙，是不障礙；是得罪，是離罪
【現代漢語翻譯】 現代漢語譯本：具有戒、定、智慧、解脫、解脫知見功德的人，所剩下的食物，終究是吃不完的。』於是缽中的飯食讓所有在場的人都吃飽了，還剩下很多。那些菩薩、聲聞、天人，吃了這些飯食，身心安樂，就像一切樂莊嚴國（Sarvalokasukhāvatī）的菩薩一樣；而且每個毛孔都散發出美妙的香氣，也像眾香國土（Gandhavatī）的樹木所散發的香氣一樣。
這時，維摩詰（Vimalakīrti）問眾香菩薩：『香積如來（Gandhasaṃcayasugata）用什麼方法說法呢？』
那位菩薩說：『我們國土的如來不用文字說法，只是用各種香氣讓天人和人們進入修行。菩薩們各自坐在香樹下，聞到這種美妙的香氣，就能獲得一切德藏三昧（sarvagunākaragarbhasamādhi）。得到這種三昧的人，菩薩所具有的一切功德都完全具備。』
那些菩薩問維摩詰：『現在世尊釋迦牟尼（Śākyamuni）用什麼方法說法呢？』
維摩詰說：『這個國土的眾生剛強難以教化，所以佛用剛強的話語來調伏他們。說這是地獄（naraka），這是畜生（tiryak），這是餓鬼（preta），這些都是苦難的地方，是愚蠢的人出生的地方；這是身體的邪惡行為，這是身體邪惡行為的報應；這是口頭的邪惡行為，這是口頭邪惡行為的報應；這是意念的邪惡行為，這是意念邪惡行為的報應；這是殺生（prāṇātipāta），這是殺生的報應；這是不予取（adattādāna），這是不予取的報應；這是邪淫（kāmamithyācāra），這是邪淫的報應；這是妄語（mṛṣāvāda），這是妄語的報應；這是兩舌（paiśunya），這是兩舌的報應；這是惡口（pāruṣya），這是惡口的報應；這是無義語（saṃbhinna-pralāpa），這是無義語的報應；這是貪嫉（abhidhyā），這是貪嫉的報應；這是瞋惱（vyāpāda），這是瞋惱的報應；這是邪見（mithyādṛṣṭi），這是邪見的報應；這是慳吝（mātsarya），這是慳吝的報應；這是毀戒（duḥśīlya），這是毀戒的報應；這是瞋恚（krodha），這是瞋恚的報應；這是懈怠（kausīdya），這是懈怠的報應；這是亂意（vikṣepa），這是亂意的報應；這是愚癡（moha），這是愚癡的報應；這是結戒，這是持戒，這是犯戒；這是應該做的，這是不應該做的；這是障礙，這是不障礙；這是得罪，這是離罪。
【English Translation】 English version: 'Those who are endowed with the merits of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, can never exhaust what is left over from their meals.' Thereupon, the rice in the bowl satisfied the entire assembly, and there was still plenty left over. Those Bodhisattvas, Śrāvakas, gods, and humans who ate this rice felt peaceful and happy, just like the Bodhisattvas in the Land of All-Joyful Adornments (Sarvalokasukhāvatī); moreover, every pore of their skin emitted a wonderful fragrance, just like the fragrance of the trees in the Land of All Fragrances (Gandhavatī).
At that time, Vimalakīrti (維摩詰) asked the Bodhisattva of All Fragrances: 'How does the Tathāgata All-Fragrance-Accumulated (Gandhasaṃcayasugata) teach the Dharma?'
That Bodhisattva said: 'The Tathāgata in our land does not teach with words, but uses various fragrances to enable gods and humans to enter the discipline of the Dharma. The Bodhisattvas each sit under a fragrant tree, and upon smelling this wonderful fragrance, they immediately attain the Samādhi of the Treasury of All Merits (sarvagunākaragarbhasamādhi). Those who attain this Samādhi are fully endowed with all the merits of a Bodhisattva.'
Those Bodhisattvas asked Vimalakīrti: 'How does the World-Honored One Śākyamuni (釋迦牟尼) teach the Dharma in this world?'
Vimalakīrti said: 'The beings in this land are stubborn and difficult to transform, so the Buddha teaches with stern words to subdue them. He says, 'This is hell (naraka), this is an animal (tiryak), this is a hungry ghost (preta), these are places of suffering, places where foolish people are born; this is evil conduct of the body, this is the retribution for evil conduct of the body; this is evil conduct of speech, this is the retribution for evil conduct of speech; this is evil conduct of mind, this is the retribution for evil conduct of mind; this is killing (prāṇātipāta), this is the retribution for killing; this is taking what is not given (adattādāna), this is the retribution for taking what is not given; this is sexual misconduct (kāmamithyācāra), this is the retribution for sexual misconduct; this is false speech (mṛṣāvāda), this is the retribution for false speech; this is divisive speech (paiśunya), this is the retribution for divisive speech; this is harsh speech (pāruṣya), this is the retribution for harsh speech; this is idle chatter (saṃbhinna-pralāpa), this is the retribution for idle chatter; this is covetousness (abhidhyā), this is the retribution for covetousness; this is anger (vyāpāda), this is the retribution for anger; this is wrong view (mithyādṛṣṭi), this is the retribution for wrong view; this is stinginess (mātsarya), this is the retribution for stinginess; this is breaking the precepts (duḥśīlya), this is the retribution for breaking the precepts; this is wrath (krodha), this is the retribution for wrath; this is laziness (kausīdya), this is the retribution for laziness; this is a distracted mind (vikṣepa), this is the retribution for a distracted mind; this is ignorance (moha), this is the retribution for ignorance; this is establishing precepts, this is upholding precepts, this is violating precepts; this is what should be done, this is what should not be done; this is an obstacle, this is not an obstacle; this is incurring offense, this is being free from offense.'
；是凈，是垢；是有漏，是無漏；是邪道，是正道；是有為，是無為；是世間，是涅槃。以難化之人，心如猿猴，故以若干種法，制御其心，乃可調伏。譬如象馬，𢤱悷不調，加諸楚毒，乃至徹骨，然後調伏。如是剛強難化眾生，故以一切苦切之言，乃可入律。」
彼諸菩薩聞說是已，皆曰：「未曾有也！如世尊釋迦牟尼佛，隱其無量自在之力，乃以貧所樂法，度脫眾生；斯諸菩薩亦能勞謙，以無量大悲，生是佛土。」
維摩詰言：「此土菩薩于諸眾生大悲堅固，誠如所言。然其一世饒益眾生，多於彼國百千劫行。所以者何？此娑婆世界有十事善法，諸餘凈土之所無有。何等為十？以佈施攝貧窮，以凈戒攝毀禁，以忍辱攝瞋恚，以精進攝懈怠，以禪定攝亂意，以智慧攝愚癡，說除難法度八難者，以大乘法度樂小乘者，以諸善根濟無德者，常以四攝成就眾生，是為十。」
彼菩薩曰：「菩薩成就幾法？於此世界行無瘡疣，生於凈土。」
維摩詰言：「菩薩成就八法，於此世界行無瘡疣，生於凈土。何等為八？饒益眾生，而不望報；代一切眾生受諸苦惱，所作功德盡以施之；等心眾生，謙下無礙；于諸菩薩視之如佛；所未聞經，聞之不疑；不與聲聞而相違背；不嫉彼供，不高己利，而於其中調伏
{ "translations": [ '是清凈，是污垢；是有煩惱，是無煩惱；是邪道，是正道；是有為法，是無為法；是世間，是涅槃（Nirvana，解脫）。因為難以教化的人，心像猿猴一樣躁動，所以用各種各樣的方法，來控制他們的心，才可以調伏。譬如大象和烈馬，兇暴不馴服，施加鞭打，甚至深入骨髓，然後才能調伏。像這樣剛強難以教化的眾生，所以用一切嚴厲的言辭，才可以使他們進入正道。', '那些菩薩聽了這些話，都說：「真是前所未有啊！像世尊釋迦牟尼佛（Sakyamuni Buddha），隱藏他無量的自在神力，卻用貧賤之人所喜好的法門，來度脫眾生；這些菩薩也能謙虛勤勞，用無量的大悲心，降生到這個佛土。」', '維摩詰（Vimalakirti）說：「這個世界的菩薩對於眾生的大悲心非常堅定，確實像你們所說的那樣。然而他們在一世中所饒益的眾生，超過了在其他佛國百千劫的修行。這是什麼原因呢？因為這個娑婆世界（Saha World）有十種善法，是其他清凈佛土所沒有的。是哪十種呢？用佈施來攝受貧窮的人，用清凈的戒律來攝受毀犯禁戒的人，用忍辱來攝受嗔恚的人，用精進來攝受懈怠的人，用禪定來攝受散亂的心意，用智慧來攝受愚癡的人，宣說去除苦難的法門來度脫身處八難的人，用大乘佛法來度脫喜歡小乘佛法的人，用各種善根來救濟沒有功德的人，常常用四攝法來成就眾生，這就是這十種善法。」', '那些菩薩說：「菩薩成就多少種法，才能在這個世界修行沒有過失，並且往生到清凈的佛土？」', '維摩詰（Vimalakirti）說：「菩薩成就八種法，才能在這個世界修行沒有過失，並且往生到清凈的佛土。是哪八種呢？饒益眾生，而不期望回報；代替一切眾生承受各種苦惱，所做的功德全部施捨給他們；平等對待眾生，謙虛恭敬沒有障礙；對於其他菩薩，視他們如同佛一樣；對於沒有聽過的經典，聽了之後不懷疑；不與聲聞乘（Sravaka）的修行者相違背；不嫉妒別人的供養，不抬高自己的利益，並且在這些方面調伏自己的心。」' ], "english_translations": [ '\'It is purity, it is defilement; it is with outflows, it is without outflows; it is the wrong path, it is the right path; it is conditioned, it is unconditioned; it is the world, it is Nirvana (Nirvana, liberation).\'. Because those who are difficult to transform have minds like monkeys, various methods are used to control their minds, so that they can be tamed. For example, wild elephants and horses, being fierce and untamed, are whipped until the pain penetrates their bones, and then they are tamed. Likewise, for those stubborn and difficult-to-transform beings, only with all kinds of harsh words can they be brought into the discipline.', 'When those Bodhisattvas heard this, they all said, \'It is unprecedented! Like the World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), who conceals his immeasurable power of freedom and uses the Dharma that the poor delight in to liberate beings; these Bodhisattvas are also able to be diligent and humble, and with immeasurable great compassion, are born in this Buddha-land.\'', 'Vimalakirti (Vimalakirti) said, \'The great compassion of the Bodhisattvas in this land towards all beings is firm, just as you have said. However, the benefit they bring to beings in one lifetime exceeds the practice of hundreds of thousands of kalpas in other Buddha-lands. Why is this? Because this Saha World (Saha World) has ten good Dharmas that other pure lands do not have. What are the ten? Using generosity to embrace the poor, using pure precepts to embrace those who violate the precepts, using patience to embrace anger, using diligence to embrace laziness, using meditation to embrace the distracted mind, using wisdom to embrace ignorance, expounding the Dharma to remove difficulties to liberate those in the eight difficulties, using the Mahayana Dharma to liberate those who delight in the Hinayana Dharma, using all good roots to aid those without virtue, and constantly using the four means of attraction to accomplish beings. These are the ten.\'', 'Those Bodhisattvas said, \'How many Dharmas must a Bodhisattva accomplish to practice in this world without fault and be born in a pure land?\'', 'Vimalakirti (Vimalakirti) said, \'A Bodhisattva who accomplishes eight Dharmas can practice in this world without fault and be born in a pure land. What are the eight? Benefiting beings without expecting reward; bearing all suffering for all beings, and giving all the merit they have accumulated to them; treating all beings equally, being humble and without obstruction; regarding all Bodhisattvas as Buddhas; not doubting the sutras they have not heard before after hearing them; not contradicting the Sravakas (Sravaka); not being jealous of others\' offerings, not exalting one\'s own benefits, and taming one\'s mind in these aspects.\'' ] }
其心；常省己過，不訟彼短，恒以一心求諸功德，是為八法。」
維摩詰、文殊師利於大眾中說是法時，百千天、人皆發阿耨多羅三藐三菩提心，十千菩薩得無生法忍。
維摩詰所說經菩薩行品第十一
是時佛說法于菴羅樹園，其地忽然廣博嚴事，一切眾會皆作金色。阿難白佛言：「世尊！以何因緣，有此瑞應？是處忽然廣博嚴事，一切眾會皆作金色。」
佛告阿難：「是維摩詰、文殊師利，與諸大眾恭敬圍繞，發意欲來，故先為此瑞應。」
於是維摩詰語文殊師利：「可共見佛，與諸菩薩禮事供養。」
文殊師利言：「善哉！行矣！今正是時。」
維摩詰即以神力，持諸大眾並師子座，置於右掌，往詣佛所。到已著地，稽首佛足，右繞七匝，一心合掌，在一面立；其諸菩薩即皆避座，稽首佛足，亦繞七匝，於一面立；諸大弟子、釋、梵、四天王等，亦皆避座，稽首佛足，在一面立。
於是世尊如法慰問諸菩薩已，各令復坐，即皆受教。眾坐已定，佛語舍利弗：「汝見菩薩大士，自在神力之所為乎？」
「唯然，已見！」
「于汝意云何？」「世尊！我睹其為不可思議，非意所圖，非度所測。」
爾時阿難白佛言：「世尊！今所聞香，自昔未有
【現代漢語翻譯】 現代漢語譯本：他們的心念是：經常反省自己的過失，不議論別人的缺點，恒常用一心去追求各種功德，這就是八法。 維摩詰（Vimalakirti，一位在家菩薩）和文殊師利（Manjusri，智慧的菩薩）在大眾中宣說此法時，成百上千的天人和人，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），一萬菩薩證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。 《維摩詰所說經·菩薩行品》第十一 這時，佛在菴羅樹園（Amra garden）說法，那裡的地面忽然變得廣闊而莊嚴，一切與會大眾都變成了金色。阿難（Ananda，佛陀的侍者）稟告佛說：『世尊！因為什麼因緣，有這樣的瑞相出現？這個地方忽然變得廣闊而莊嚴，一切與會大眾都變成了金色。』 佛告訴阿難：『是維摩詰（Vimalakirti）和文殊師利（Manjusri），與各位大眾恭敬圍繞，發心想要前來，所以先出現這樣的瑞相。』 於是，維摩詰（Vimalakirti）對文殊師利（Manjusri）說：『我們可以一起去見佛，與各位菩薩一起禮拜供養。』 文殊師利（Manjusri）說：『很好！出發吧！現在正是時候。』 維摩詰（Vimalakirti）就用神通力，把各位大眾連同師子座（lion seat，莊嚴的座位）一起，放在右掌中，前往佛陀所在之處。到達后，將他們放在地上，頂禮佛足，向右繞行七圈，一心合掌，站在一邊；各位菩薩立刻都避開座位，頂禮佛足，也繞行七圈，站在一邊；各位大弟子、釋（Sakra，帝釋天）、梵（Brahma，大梵天）、四天王（Four Heavenly Kings）等，也都避開座位，頂禮佛足，站在一邊。 這時，世尊按照佛法慰問各位菩薩后，各自讓他們回到座位，他們都接受了教誨。大眾坐定后，佛對舍利弗（Sariputra，智慧第一的弟子）說：『你看見菩薩大士所展現的自在神通力了嗎？』 『是的，我看見了！』 『你認為怎麼樣？』『世尊！我所見到的，是不可思議的，不是心思所能想像，不是度量所能測度的。』 這時，阿難（Ananda）稟告佛說：『世尊！現在所聞到的香氣，是過去從來沒有的。
【English Translation】 English version: 'Their minds are: constantly reflecting on their own faults, not discussing the shortcomings of others, and always using one mind to seek all merits. These are the eight dharmas.' When Vimalakirti (Vimalakirti, a lay bodhisattva) and Manjusri (Manjusri, the bodhisattva of wisdom) were expounding this Dharma in the assembly, hundreds of thousands of devas (gods) and humans all aroused the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, perfect enlightenment), and ten thousand bodhisattvas attained the anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the realization of the non-arising of all dharmas). Vimalakirti Sutra, Chapter 11: On the Conduct of a Bodhisattva At that time, the Buddha was expounding the Dharma in the Amra garden (Amra garden), and the ground there suddenly became vast and adorned, and the entire assembly turned golden. Ananda (Ananda, the Buddha's attendant) said to the Buddha: 'World Honored One! What is the cause and condition for this auspicious sign to appear? This place has suddenly become vast and adorned, and the entire assembly has turned golden.' The Buddha told Ananda: 'It is because Vimalakirti (Vimalakirti) and Manjusri (Manjusri), surrounded by the assembly with reverence, have resolved to come here, so this auspicious sign appears first.' Then, Vimalakirti (Vimalakirti) said to Manjusri (Manjusri): 'We can go together to see the Buddha, and together with the bodhisattvas, pay homage and make offerings.' Manjusri (Manjusri) said: 'Excellent! Let's go! Now is the right time.' Vimalakirti (Vimalakirti) then used his supernatural power to place the entire assembly, along with their lion seats (lion seat, a majestic seat), in his right palm, and went to where the Buddha was. Upon arriving, he placed them on the ground, prostrated himself at the Buddha's feet, circumambulated him seven times, joined his palms together with one mind, and stood to one side. All the bodhisattvas immediately vacated their seats, prostrated themselves at the Buddha's feet, also circumambulated him seven times, and stood to one side. All the great disciples, Sakra (Sakra, the lord of devas), Brahma (Brahma, the creator god), the Four Heavenly Kings (Four Heavenly Kings), and others, also vacated their seats, prostrated themselves at the Buddha's feet, and stood to one side. Then, the World Honored One, according to the Dharma, comforted the bodhisattvas and asked them to return to their seats, and they all received his instructions. After the assembly was seated, the Buddha said to Sariputra (Sariputra, the disciple foremost in wisdom): 'Have you seen the self-mastery and supernatural power displayed by the great bodhisattvas?' 'Yes, I have seen it!' 'What do you think?' 'World Honored One! What I have seen is inconceivable, beyond the imagination of the mind, and beyond the measurement of calculation.' At that time, Ananda (Ananda) said to the Buddha: 'World Honored One! The fragrance that is now being smelled has never been experienced before.'
，是為何香？」
佛告阿難：「是彼菩薩毛孔之香。」
於是舍利弗語阿難言：「我等毛孔亦出是香。」
阿難言：「此所從來？」
曰：「是長者維摩詰，從眾香國，取佛餘飯，于舍食者，一切毛孔皆香若此。」
阿難問維摩詰：「是香氣住當久如？」
維摩詰言：「至此飯消。」
曰：「此飯久如當消？」
曰：「此飯勢力至於七日，然後乃消。又阿難！若聲聞人未入正位，食此飯者，得入正位，然後乃消；已入正位，食此飯者，得心解脫，然後乃消；若未發大乘意，食此飯者，至發意乃消；已發意食此飯者，得無生忍，然後乃消；已得無生忍，食此飯者，至一生補處，然後乃消。譬如有藥，名曰上味，其有服者，身諸毒滅，然後乃消。此飯如是，滅除一切諸煩惱毒，然後乃消。」
阿難白佛言：「未曾有也，世尊！如此香飯能作佛事。」
佛言：「如是，如是！阿難！或有佛土以佛光明而作佛事，有以諸菩薩而作佛事，有以佛所化人而作佛事，有以菩提樹而作佛事，有以佛衣服、臥具而作佛事，有以飯食而作佛事，有以園林臺觀而作佛事，有以三十二相、八十隨形好而作佛事，有以佛身而作佛事，有以虛空而作佛事；眾生應以此緣得入律行。有
【現代漢語翻譯】 現代漢語譯本： 『這是什麼香？』 佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『這是那些菩薩（Bodhisattva，為救度眾生而發願成佛的人）的毛孔散發出來的香味。』 於是舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對阿難說：『我們的毛孔也散發出這種香味。』 阿難問：『這香味從何而來？』 舍利弗說：『是長者維摩詰（Vimalakirti，一位在家菩薩，以智慧和辯才著稱）從眾香國（Sarvagandha，一個充滿香氣的佛國）取來佛陀吃剩的飯，凡是在他家中吃過這飯的人，所有的毛孔都像這樣散發香氣。』 阿難問維摩詰：『這香氣能持續多久？』 維摩詰說：『直到這飯消化完。』 阿難問：『這飯多久才能消化完？』 維摩詰說：『這飯的效力能持續七天，然後才會消化。還有，阿難！如果聲聞人（Sravaka，聽聞佛法而修行的人）還沒有進入正位（Samadhi，正確的修行位置），吃了這飯，就能進入正位，然後才會消化；已經進入正位的人，吃了這飯，就能得到心解脫（Citta-vimutti，心的解脫），然後才會消化；如果還沒有發起大乘意（Mahayana，普度眾生的願望），吃了這飯，直到發起大乘意才會消化；已經發起大乘意的人，吃了這飯，就能得到無生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟），然後才會消化；已經得到無生忍的人，吃了這飯，直到成為一生補處菩薩（Eka-jati-pratibaddha，下一生將成佛的菩薩）才會消化。譬如有一種藥，名叫上味，凡是服用它的人，身上的各種毒素都會消除，然後藥力才會消失。這飯也是這樣，能消除一切煩惱毒，然後才會消化。』 阿難對佛說：『真是前所未有啊，世尊！這樣的香飯竟然能做佛事（Buddha-karya，利益眾生的事業）。』 佛說：『是的，是的！阿難！有些佛土用佛的光明來做佛事，有些用諸菩薩來做佛事，有些用佛所教化的人來做佛事，有些用菩提樹（Bodhi tree，佛陀悟道之樹）來做佛事，有些用佛的衣服、臥具來做佛事，有些用飯食來做佛事，有些用園林臺觀來做佛事，有些用三十二相（Lakshana，佛陀的三十二種殊勝的身體特徵）、八十隨形好（Anuvyanjana，佛陀的八十種較小的身體特徵）來做佛事，有些用佛身來做佛事，有些用虛空來做佛事；眾生應該通過這些因緣得以進入律行（Vinaya，戒律）。』
【English Translation】 English version: 『Why is there such a fragrance?』 The Buddha told Ananda (one of the ten principal disciples of the Buddha): 『This is the fragrance from the pores of those Bodhisattvas (beings who have vowed to achieve Buddhahood for the sake of all sentient beings).』 Then Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to Ananda: 『Our pores are also emitting this fragrance.』 Ananda asked: 『Where does this come from?』 Sariputra replied: 『It is because the elder Vimalakirti (a lay Buddhist known for his wisdom and eloquence) brought leftover rice from the Buddha from the Sarvagandha (a Buddha-land filled with fragrance) country. Whoever eats this rice in his house, all their pores emit such a fragrance.』 Ananda asked Vimalakirti: 『How long will this fragrance last?』 Vimalakirti said: 『Until this rice is digested.』 Ananda asked: 『How long will it take for this rice to be digested?』 Vimalakirti said: 『The power of this rice lasts for seven days, and then it will be digested. Furthermore, Ananda! If a Sravaka (a disciple who learns by hearing the teachings) who has not yet entered the Samadhi (right concentration), eats this rice, they will enter the Samadhi, and then it will be digested; if they have already entered the Samadhi, and eat this rice, they will attain Citta-vimutti (liberation of mind), and then it will be digested; if they have not yet aroused the Mahayana (the Great Vehicle, the path of universal salvation) intention, and eat this rice, it will be digested when they arouse the intention; if they have already aroused the intention, and eat this rice, they will attain Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), and then it will be digested; if they have already attained Anutpattika-dharma-ksanti, and eat this rice, it will be digested when they become an Eka-jati-pratibaddha (a Bodhisattva who will become a Buddha in the next life). It is like a medicine called Superior Flavor, whoever takes it, all the toxins in their body will be eliminated, and then it will be digested. This rice is the same, it eliminates all the poisons of afflictions, and then it will be digested.』 Ananda said to the Buddha: 『This is unprecedented, World Honored One! Such fragrant rice can perform Buddha-karya (Buddha-work, activities that benefit sentient beings).』 The Buddha said: 『So it is, so it is! Ananda! Some Buddha-lands use the Buddha's light to perform Buddha-karya, some use the Bodhisattvas to perform Buddha-karya, some use the Buddha's transformed beings to perform Buddha-karya, some use the Bodhi tree (the tree under which the Buddha attained enlightenment) to perform Buddha-karya, some use the Buddha's clothes and bedding to perform Buddha-karya, some use food and drink to perform Buddha-karya, some use gardens and pavilions to perform Buddha-karya, some use the thirty-two Lakshana (major marks of a Buddha) and eighty Anuvyanjana (minor marks of a Buddha) to perform Buddha-karya, some use the Buddha's body to perform Buddha-karya, some use emptiness to perform Buddha-karya; sentient beings should be able to enter the Vinaya (discipline) through these causes and conditions.』
以夢、幻、影、響、鏡中像、水中月、熱時炎，如是等喻而作佛事。有以音聲、語言、文字而作佛事。或有清凈佛土、寂寞無言、無說、無示、無識、無作、無為，而作佛事。如是，阿難！諸佛威儀進止，諸所施為，無非佛事。
「阿難！有此四魔，八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛即以此法而作佛事，是名入一切諸佛法門。菩薩入此門者，若見一切凈好佛土，不以為喜，不貪不高；若見一切不凈佛土，不以為憂，不礙不沒；但于諸佛生清凈心，歡喜恭敬，未曾有也！諸佛如來功德平等！為化眾生故，而現佛土不同。阿難！汝見諸佛國土，地有若干，而虛空無若干也；如是見諸佛色身有若干耳，其無礙慧無若干也。
「阿難！諸佛色身、威相、種性，戒、定、智慧、解脫、解脫知見，力、無所畏、不共之法、大慈、大悲，威儀所行，及其壽命，說法教化，成就眾生，凈佛國土，具諸佛法，悉皆同等，是故名為三藐三佛陀，名為多陀阿伽度，名為佛陀。阿難！若我廣說此三句義，汝以劫壽，不能盡受；正使三千大千世界滿中眾生，皆如阿難多聞第一，得念總持，此諸人等，以劫之壽，亦不能受。如是，阿難！諸佛阿耨多羅三藐三菩提，無有限量，智慧辯才不可思議。」
阿難白佛言：「我
【現代漢語翻譯】 現代漢語譯本 以夢、幻、影、響、鏡中像、水中月、熱時炎（海市蜃樓），像這些比喻來做佛事。有的用音聲、語言、文字來做佛事。或者有清凈的佛土，寂靜無聲，沒有言說、沒有指示、沒有分別、沒有造作、沒有作為，以此來做佛事。像這樣，阿難（Ananda）！諸佛的威儀舉止，一切所作所為，沒有不是佛事的。
『阿難（Ananda）！有這四種魔，八萬四千種煩惱之門，眾生因此而疲憊勞累，諸佛就用這些法來做佛事，這叫做進入一切諸佛的法門。菩薩進入這個法門，如果見到一切清凈美好的佛土，不因此而歡喜，不貪戀也不自高自大；如果見到一切不清凈的佛土，不因此而憂愁，不被障礙也不沉溺其中；只是對諸佛生起清凈之心，歡喜恭敬，覺得非常難得！諸佛如來的功德是平等的！爲了教化眾生，才示現出不同的佛土。阿難（Ananda）！你看見諸佛的國土，土地有種種不同，但是虛空卻沒有種種不同；像這樣，看見諸佛的色身有種種不同，但是他們無礙的智慧卻沒有種種不同。
『阿難（Ananda）！諸佛的色身、威德相好、種族姓氏，戒律、禪定、智慧、解脫、解脫知見，力量、無所畏懼、不共之法、大慈、大悲，威儀舉止，以及壽命，說法教化，成就眾生，清凈佛土，具足諸佛之法，都完全相同，所以名為三藐三佛陀（Sammasambuddha，正等覺者），名為多陀阿伽度（Tathagata，如來），名為佛陀（Buddha，佛）。阿難（Ananda）！如果我廣泛地解說這三句的含義，你用一劫的時間，也不能完全領受；即使三千大千世界充滿眾生，都像阿難（Ananda）你一樣是多聞第一，得到憶念和總持的能力，這些人用一劫的時間，也不能完全領受。像這樣，阿難（Ananda）！諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），沒有窮盡，智慧辯才不可思議。』
阿難（Ananda）對佛說：『我'
【English Translation】 English version Using metaphors such as dreams, illusions, shadows, echoes, reflections in a mirror, the moon in water, and mirages to perform Buddha-deeds. Some use sounds, languages, and words to perform Buddha-deeds. Others have pure Buddha-lands, silent and without words, without speaking, without showing, without perceiving, without acting, without doing, and use this to perform Buddha-deeds. Thus, Ananda! The dignified deportment of all Buddhas, their movements, and all their actions are nothing but Buddha-deeds.
'Ananda! There are these four demons and eighty-four thousand gates of afflictions, by which beings are wearied. The Buddhas use these very dharmas to perform Buddha-deeds. This is called entering the Dharma-gate of all Buddhas. When Bodhisattvas enter this gate, if they see pure and beautiful Buddha-lands, they are not delighted, not greedy, and not arrogant. If they see impure Buddha-lands, they are not worried, not obstructed, and not submerged. They simply generate a pure mind towards all Buddhas, rejoicing with reverence, feeling that it is unprecedented! The merits and virtues of all Tathagatas are equal! It is for the sake of transforming sentient beings that they manifest different Buddha-lands. Ananda! You see that the lands of the Buddhas have various differences, but space has no differences. Likewise, you see that the physical bodies of the Buddhas have various differences, but their unobstructed wisdom has no differences.
'Ananda! The physical bodies, majestic appearances, lineages, precepts, samadhi, wisdom, liberation, knowledge and vision of liberation, powers, fearlessnesses, unique dharmas, great kindness, great compassion, dignified deportment, lifespans, Dharma-speaking and teaching, accomplishment of sentient beings, purification of Buddha-lands, and possession of all Buddha-dharmas of all Buddhas are all equal. Therefore, they are called Sammasambuddha (Perfectly Enlightened One), called Tathagata (Thus Come One), and called Buddha (Enlightened One). Ananda! If I were to extensively explain the meaning of these three phrases, you would not be able to fully receive it even in a kalpa. Even if the three thousand great thousand worlds were filled with sentient beings, all as foremost in learning and possessing the power of memory and retention as you, Ananda, these people would not be able to fully receive it even in a kalpa. Thus, Ananda! The Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) of all Buddhas is inexhaustible, and their wisdom and eloquence are inconceivable.'
Ananda said to the Buddha: 'I'
從今已往，不敢自謂以為多聞。」
佛告阿難：「勿起退意！所以者何？我說汝于聲聞中為最多聞，非謂菩薩。且止，阿難！其有智者不應限度諸菩薩也；一切海淵尚可測量，菩薩禪定、智慧、總持、辯才一切功德不可量也。阿難！汝等舍置菩薩所行，是維摩詰一時所現神通之力。一切聲聞、辟支佛于百千劫，盡力變化所不能作。」
爾時眾香世界菩薩來者，合掌白佛言：「世尊！我等初見此土，生下劣想，今自悔責，舍離是心。所以者何？諸佛方便，不可思議！為度眾生故，隨其所應，現佛國異。唯然世尊！愿賜少法，還於彼土，當念如來。」
佛告諸菩薩：「有盡無盡解脫法門，汝等當學。何謂為盡？謂有為法；何謂無盡？謂無為法。如菩薩者，不盡有為，不住無為。
「何謂不盡有為？謂不離大慈，不捨大悲；深發一切智心，而不忽忘；教化眾生，終不厭倦；於四攝法，常念順行；護持正法，不惜軀命；種諸善根，無有疲厭。志常安住，方便迴向；求法不懈，說法無吝；勤供諸佛。故入生死而無所畏；于諸榮辱，心無憂喜；不輕未學，敬學如佛；墮煩惱者，令發正念，于遠離樂，不以為貴；不著己樂，慶于彼樂。在諸禪定，如地獄想；于生死中，如園觀想；見來求者，為善師想；舍諸
【現代漢語翻譯】 現代漢語譯本：從今以後，我不敢再說自己是聽聞最多的了。
佛陀告訴阿難：「不要產生退縮的想法！為什麼呢？我說你在聲聞弟子中是聽聞最多的，但不是說你比得上菩薩。先到這裡吧，阿難！有智慧的人不應該限制和衡量菩薩的境界；一切海洋深淵尚且可以測量，菩薩的禪定、智慧、總持（dharani，記憶和保持正法的能力）、辯才以及一切功德是不可測量的。阿難！你們先放下對菩薩所行境界的探究，這僅僅是維摩詰（Vimalakirti）一時所展現的神通力量。一切聲聞、辟支佛（Pratyekabuddha，緣覺）即使經歷百千劫，竭盡全力變化也無法做到。」
這時，從眾香世界來的菩薩們，合掌對佛說：「世尊！我們最初來到這個世界，產生了低劣的想法，現在我們感到後悔和自責，捨棄了這種想法。為什麼呢？諸佛的方便法門，不可思議！爲了度化眾生，根據他們各自的根器，示現不同的佛國景象。唯愿世尊！賜予我們少許佛法，讓我們回到自己的國土，能夠憶念如來。」
佛陀告訴諸位菩薩：「有一種盡與無盡的解脫法門，你們應當學習。什麼叫做盡？指的是有為法（conditioned phenomena，因緣和合而成的現象）；什麼叫做無盡？指的是無為法（unconditioned phenomena，不依賴因緣的現象）。如同菩薩，不捨棄有為法，也不執著于無為法。
「什麼叫做不捨棄有為法？指的是不離棄大慈（maha-karuna，給予眾生快樂的願望），不捨棄大悲（maha-karuna，解除眾生痛苦的願望）；深深發起一切智心（sarvajna-citta，通達一切事物的智慧），而不輕易忘記；教化眾生，終不厭倦；對於四攝法（catuh-samgraha-vastuni，佈施、愛語、利行、同事），常常想著去順應和實行；護持正法，不惜犧牲自己的生命；種植各種善根，沒有疲憊和厭倦。心志常常安住，方便迴向（parinama，將功德迴向給眾生）；求法不懈怠，說法不吝嗇；勤奮供養諸佛。因此進入生死輪迴而無所畏懼；對於各種榮耀和侮辱，心中沒有憂愁和喜悅；不輕視尚未學習的人，尊敬學習的人如同尊敬佛陀；對於墮入煩惱的人，令他們發起正念；對於遠離世俗的快樂，不認為珍貴；不執著于自己的快樂，慶幸他人的快樂。處於各種禪定之中，如同身處地獄；在生死輪迴之中，如同在花園中游覽；見到前來求法的人，視為善知識；捨棄各種
【English Translation】 English version: From now on, I dare not claim myself to be the most learned.'
The Buddha told Ananda: 'Do not give rise to thoughts of retreat! Why? I said that among the Sravakas (hearers), you are the most learned, but not that you are comparable to Bodhisattvas. Enough, Ananda! Those who are wise should not limit or measure Bodhisattvas; even the depths of all oceans can be measured, but the Bodhisattvas' dhyana (meditative absorption), wisdom, dharani (retention), eloquence, and all merits are immeasurable. Ananda! You should set aside the practices of Bodhisattvas; this is merely the power of the supernatural abilities manifested by Vimalakirti (Vimalakirti) at one time. All Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), even after hundreds of thousands of kalpas (aeons) of striving and transformation, could not accomplish this.'
At that time, the Bodhisattvas who came from the World of All Fragrances, with their palms together, said to the Buddha: 'World-Honored One! When we first saw this land, we gave rise to inferior thoughts; now we regret and reproach ourselves, and abandon this mind. Why? The expedient means of the Buddhas are inconceivable! In order to liberate sentient beings, according to their respective capacities, they manifest different Buddha-lands. We only wish, World-Honored One! That you would bestow upon us a small amount of Dharma, so that when we return to our lands, we may remember the Tathagata (Thus Come One).'
The Buddha told the Bodhisattvas: 'There is a Dharma-gate of exhaustion and inexhaustion for liberation, which you should learn. What is meant by exhaustion? It refers to conditioned phenomena (samskrta-dharma); what is meant by inexhaustion? It refers to unconditioned phenomena (asamskrta-dharma). Like a Bodhisattva, he does not abandon conditioned phenomena, nor does he dwell in unconditioned phenomena.'
'What is meant by not abandoning conditioned phenomena? It refers to not abandoning great loving-kindness (maha-maitri), not abandoning great compassion (maha-karuna); deeply arousing the mind of all-wisdom (sarvajna-citta), and not forgetting it; teaching and transforming sentient beings, never becoming weary; with regard to the Four Means of Attraction (catuh-samgraha-vastuni: giving, kind speech, beneficial action, and cooperation), constantly thinking of conforming to and practicing them; protecting and upholding the True Dharma, not sparing one's own life; planting all kinds of good roots, without fatigue or weariness. The will is always abiding, expediently dedicating (parinama) merit to sentient beings; seeking the Dharma without懈怠, speaking the Dharma without吝嗇; diligently making offerings to all Buddhas. Therefore, entering birth and death without fear; with regard to all glory and disgrace, the mind is without sorrow or joy; not looking down on those who have not yet learned, respecting those who are learning as if they were Buddhas; for those who have fallen into afflictions, causing them to arouse right mindfulness; with regard to the joy of detachment, not considering it precious; not attached to one's own joy, rejoicing in the joy of others. Being in all kinds of dhyana (meditative absorption), thinking of it as being in hell; in birth and death, thinking of it as being in a garden; seeing those who come seeking, thinking of them as good teachers; abandoning all
所有，具一切智想；見毀戒人，起救護想；諸波羅蜜，為父母想；道品之法，為眷屬想。發行善根，無有齊限；以諸凈國嚴飾之事，成己佛土；行無限施，具足相好；除一切惡，凈身口意。生死無數劫，意而有勇；聞佛無量德，志而不倦。以智慧劍，破煩惱賊；出陰界入，荷負眾生，永使解脫。以大精進，摧伏魔軍，常求無念實相智慧行；於世間法少欲知足，于出世間求之無厭，而不捨世間法，不壞威儀法而能隨俗。起神通慧，引導眾生，得念總持，所聞不忘。善別諸根，斷眾生疑；以樂說辯，演法無礙。凈十善道，受天、人福；修四無量，開梵天道。勸請說法，隨喜贊善，得佛音聲；身口意善，得佛威儀。深修善法，所行轉勝；以大乘教，成菩薩僧；心無放逸，不失眾善。行如此法，是名菩薩不盡有為。
「何謂菩薩不住無為？謂修學空，不以空為證；修學無相、無作，不以無相、無作為證；修學無起，不以無起為證。觀于無常，而不厭善本；觀世間苦，而不惡生死；觀于無我，而誨人不倦；觀于寂滅，而不永滅；觀于遠離，而身心修善；觀無所歸，而歸趣善法；觀于無生，而以生法荷負一切；觀于無漏，而不斷諸漏；觀無所行，而以行法教化眾生；觀于空無，而不捨大悲；觀正法位，而不隨小乘；觀諸法虛
【現代漢語翻譯】 現代漢語譯本 對於一切眾生，都抱持著獲得一切智慧的想法；見到毀犯戒律的人，生起救護他們的想法；對於諸波羅蜜（pāramitā，到彼岸），視其為父母一般；對於三十七道品（bodhipakkhiyadhamma，菩提分法），視其為眷屬一般。發起善根，沒有止境；用各種清凈佛國的莊嚴事物，來成就自己的佛土；行持無量的佈施，具足美好的相好；去除一切惡行，清凈身口意三業。在無數次的生死輪迴中，意志堅定而有勇氣；聽聞佛陀無量的功德，心志不懈怠。用智慧之劍，破除煩惱的賊寇；脫離五陰（pañca khandha，組成人身的五種要素）、十二入（dvādasāyatana，感覺的來源）的束縛，肩負起救度眾生的重任，讓他們永遠解脫。以大精進力，摧伏魔軍，常求無念的實相智慧之行；對於世間法少欲知足，對於出世間法追求永不滿足，但不捨棄世間法，不破壞威儀之法而能隨順世俗。生起神通智慧，引導眾生，獲得憶念不忘的總持（dhāraṇī，陀羅尼），所聽聞的都能記住。善於分辨眾生的根器，斷除眾生的疑惑；以雄辯的口才，演說佛法沒有障礙。清凈十善道，享受天人和樂；修習四無量心（catasso appamaññā，慈、悲、喜、舍），開啟通往梵天之路。勸請佛陀說法，隨喜讚歎他人的善行，獲得佛陀的聲音；身口意三業都行善，獲得佛陀的威儀。深入修習善法，所作所為越來越殊勝；以大乘佛法，成就菩薩僧團；內心不放逸，不失去各種善行。行持如此之法，這叫做菩薩不捨棄有為法。
『什麼叫做菩薩不住于無為法呢？』 意思是說，修學空性，但不以證悟空性為最終目的；修學無相、無作，但不以證得無相、無作為最終目的；修學無起，但不以證得無起為最終目的。觀察世事無常，但不厭倦行善的根本；觀察世間充滿痛苦，但不厭惡生死輪迴；觀察一切事物沒有自我，但教誨他人永不疲倦；觀察寂滅的境界，但不永遠進入寂滅；觀察遠離塵世，但身心都修習善法；觀察無所歸依，但歸向美好的佛法；觀察萬法無生，但以生法來承擔一切眾生；觀察沒有煩惱的漏失，但不中斷各種煩惱的生起；觀察無所作為，但以各種行為來教化眾生；觀察空性與虛無，但不捨棄大慈悲心；觀察正法的地位，但不隨順小乘佛法；觀察諸法虛幻不實。
【English Translation】 English version Towards all beings, maintain the thought of attaining all wisdom; upon seeing those who violate precepts, generate the thought of protecting them; regard the pāramitā (perfections) as one would one's parents; regard the bodhipakkhiyadhamma (thirty-seven factors of enlightenment) as one would one's family. Generate roots of goodness without limit; adorn one's own Buddha-land with the adornments of pure Buddha-lands; practice limitless giving, possessing perfect marks and qualities; eliminate all evil, purify body, speech, and mind. Through countless lifetimes of birth and death, be courageous in intention; upon hearing of the Buddha's immeasurable virtues, be unwavering in aspiration. With the sword of wisdom, destroy the thieves of affliction; emerge from the realms of the aggregates (pañca khandha), sense bases (dvādasāyatana), and take upon oneself the burden of sentient beings, enabling them to be forever liberated. With great diligence, subdue the armies of Māra, constantly seeking the practice of non-conceptual, true-nature wisdom; be content with little in worldly matters, yet insatiably seek the transcendent, without abandoning worldly practices, and while maintaining proper conduct, be able to adapt to customs. Generate supernormal powers and wisdom, guiding sentient beings, attaining the dhāraṇī (retentive memory), never forgetting what is heard. Be skilled in discerning the faculties of beings, severing their doubts; with eloquent speech, expound the Dharma without obstruction. Purify the ten wholesome paths, receiving the blessings of gods and humans; cultivate the four immeasurables (catasso appamaññā), opening the path to the Brahma heavens. Encourage the Buddha to teach the Dharma, rejoice in and praise the goodness of others, attaining the voice of the Buddha; with body, speech, and mind all virtuous, attain the dignified bearing of the Buddha. Deeply cultivate virtuous practices, making one's actions increasingly excellent; with the Mahāyāna teachings, establish the Bodhisattva Sangha; with a mind free from negligence, never lose any good qualities. Practicing in this way is called a Bodhisattva not exhausting conditioned existence.
『What is meant by a Bodhisattva not abiding in the unconditioned?』 It means cultivating emptiness, but not taking emptiness as the ultimate attainment; cultivating signlessness and non-action, but not taking signlessness and non-action as the ultimate attainment; cultivating non-arising, but not taking non-arising as the ultimate attainment. Observing impermanence, but not being averse to the roots of goodness; observing the suffering of the world, but not disliking birth and death; observing no-self, but tirelessly teaching others; observing quiescence, but not entering into eternal extinction; observing detachment, but cultivating goodness in body and mind; observing no refuge, but taking refuge in virtuous Dharma; observing no-birth, but taking on the burden of all beings with the Dharma of birth; observing no outflows, but not ceasing all outflows; observing no action, but teaching sentient beings with action; observing emptiness and nothingness, but not abandoning great compassion; observing the position of the true Dharma, but not following the Small Vehicle; observing all dharmas as illusory.
妄，無牢無人、無主無相，本願未滿，而不虛福德、禪定、智慧。修如此法，是名菩薩不住無為。
「又具福德故，不住無為；具智慧故，不盡有為。大慈悲故，不住無為；滿本願故，不盡有為。集法藥故，不住無為；隨授藥故，不盡有為。知眾生病故，不住無為；滅眾生病故，不盡有為。諸正士菩薩以修此法，不盡有為、不住無為，是名盡無盡解脫法門，汝等當學！」
爾時彼諸菩薩聞說是法，皆大歡喜，以眾妙華、若干種色、若干種香，散遍三千大千世界，供養于佛，及此經法，並諸菩薩已，稽首佛足，嘆未曾有！言：「釋迦牟尼佛乃能於此善行方便。」言已，忽然不現，還到彼國。
維摩詰所說經見阿閦佛品第十二
爾時世尊問維摩詰：「汝欲見如來，為以何等觀如來乎？」
維摩詰言：「如自觀身實相，觀佛亦然。我觀如來前際不來，后際不去，今則不住。不觀色，不觀色如，不觀色性。不觀受、想、行、識，不觀識如，不觀識性，非四大起，同於虛空。六入無積，眼、耳、鼻、舌、身、心已過；不在三界，三垢已離。順三脫門，具足三明，與無明等。不一相、不異相，不自相、不他相，非無相、非取相。不此岸，不彼岸，不中流，而化眾生。觀于寂滅，亦不永滅。不此不彼
【現代漢語翻譯】 現代漢語譯本：虛妄之法，沒有堅固性，沒有主人，沒有表相，本來的誓願尚未圓滿，但不會白白浪費福德、禪定和智慧。修習這樣的法門，就叫做菩薩不住于無為之境。
『又因為具備福德，所以不住于無為；因為具備智慧，所以不會窮盡有為。因為具有大慈悲心，所以不住于無為；爲了圓滿根本的誓願，所以不會窮盡有為。積聚了法藥，所以不住于無為；隨著眾生的需要給予藥物，所以不會窮盡有為。知道眾生的病苦，所以不住于無為；爲了滅除眾生的病苦，所以不會窮盡有為。諸位正士菩薩通過修習這種法門，不會窮盡有為，也不會安住于無為，這叫做盡無盡解脫法門，你們應當學習！』
當時，那些菩薩聽聞了這種法門，都非常歡喜，用各種美妙的鮮花、各種顏色、各種香氣，散佈遍滿三千大千世界，供養佛陀，以及這部經法，還有各位菩薩，然後頂禮佛足，讚歎說從未有過這樣的事！說：『釋迦牟尼佛竟然能夠如此巧妙地運用方便法門。』說完，忽然消失不見，回到了他們的國度。
《維摩詰所說經·見阿閦佛品》第十二
當時，世尊問維摩詰（Vimalakirti，一位在家菩薩的名字）：『你想要見如來（Tathagata，佛的稱號），用什麼方法來觀察如來呢？』
維摩詰說：『如同自己觀察自身實相一樣，觀察佛也是如此。我觀察如來，前際不來，后際不去，現在不住。不觀察色（rupa，物質），不觀察色的如（tathata，真如），不觀察色的自性。不觀察受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不觀察識的如，不觀察識的自性，不是由四大（地、水、火、風）生起，如同虛空一樣。六入（眼、耳、鼻、舌、身、意）沒有積聚，眼、耳、鼻、舌、身、心已經超越；不在三界（欲界、色界、無色界）之中，已經脫離了三垢（貪、嗔、癡）。順應三脫門（空門、無相門、無作門），具足三明（宿命明、天眼明、漏盡明），與無明（avidya，無知）平等。不一相，不異相，不自相，不他相，非無相，非取相。不在此岸，不在彼岸，不在中流，卻化度眾生。觀察寂滅，也不是永遠的斷滅。不在此，不在彼。
【English Translation】 English version: Falsehood is without solidity, without a master, without an appearance. The original vows are not yet fulfilled, but blessings, meditation, and wisdom are not wasted in vain. Cultivating such a Dharma is called a Bodhisattva not dwelling in non-action (wuwei).
'Furthermore, because of possessing blessings, they do not dwell in non-action; because of possessing wisdom, they do not exhaust conditioned action. Because of great compassion, they do not dwell in non-action; to fulfill their original vows, they do not exhaust conditioned action. Accumulating the medicine of Dharma, they do not dwell in non-action; administering medicine according to needs, they do not exhaust conditioned action. Knowing the illnesses of sentient beings, they do not dwell in non-action; to extinguish the illnesses of sentient beings, they do not exhaust conditioned action. All righteous Bodhisattvas cultivate this Dharma, neither exhausting conditioned action nor dwelling in non-action. This is called the Dharma gate of inexhaustible liberation. You should learn it!'
At that time, those Bodhisattvas, hearing this Dharma, were all greatly delighted. They scattered various wonderful flowers, various colors, and various fragrances throughout the three-thousand great-thousand world system, making offerings to the Buddha, this Sutra, and all the Bodhisattvas. They bowed their heads to the Buddha's feet, exclaiming that such a thing had never happened before! They said, 'Shakyamuni Buddha (Sakyamuni Buddha, the historical Buddha) is truly able to skillfully use expedient means here.' Having spoken, they suddenly disappeared and returned to their own countries.
Vimalakirti Nirdesa Sutra, Chapter 12: Seeing Akshobhya Buddha
At that time, the World Honored One (世尊, a title for the Buddha) asked Vimalakirti (維摩詰, a lay Buddhist practitioner), 'If you wish to see the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha), how do you contemplate the Tathagata?'
Vimalakirti said, 'Just as one contemplates the true nature of one's own body, so too does one contemplate the Buddha. I contemplate the Tathagata as not coming from the past, not going to the future, and not abiding in the present. I do not contemplate form (色, rupa), I do not contemplate the suchness (如, tathata) of form, I do not contemplate the nature of form. I do not contemplate feeling (受, vedana), perception (想, samjna), volition (行, samskara), or consciousness (識, vijnana). I do not contemplate the suchness of consciousness, I do not contemplate the nature of consciousness. It is not arisen from the four great elements (四大, earth, water, fire, wind), it is like empty space. The six entrances (六入, the six sense organs: eyes, ears, nose, tongue, body, mind) have no accumulation. The eyes, ears, nose, tongue, body, and mind have already passed beyond. It is not within the three realms (三界, desire realm, form realm, formless realm), it has already departed from the three poisons (三垢, greed, hatred, delusion). It accords with the three doors of liberation (三脫門, emptiness, signlessness, non-action), it is complete with the three kinds of knowledge (三明, knowledge of past lives, divine eye, extinction of outflows), it is equal to ignorance (無明, avidya). It is not one characteristic, not different characteristics, not self-characteristic, not other-characteristic, not non-characteristic, not grasping at characteristics. Not this shore, not the other shore, not the middle stream, yet transforming sentient beings. Contemplating quiescence, it is also not eternal extinction. Not this, not that.'
；不以此，不以彼。不可以智知，不可以識識。無晦無明，無名無相，無強無弱，非凈非穢。不在方，不離方；非有為，非無為。無示無說。不施不慳，不戒不犯，不忍不恚，不進不怠，不定不亂，不智不愚，不誠不欺，不來不去，不出不入，一切言語道斷。非福田，非不福田；非應供養，非不應供養；非取非舍。非有相，非無相。同真際，等法性。不可稱，不可量，過諸稱量。非大非小，非見非聞，非覺非知，離眾結縛。等諸智，同眾生，于諸法無分別。一切無失，無濁無惱，無作無起，無生無滅。無畏無憂，無喜無厭無著。無已有，無當有，無今有。不可以一切言說分別顯示。世尊！如來身為若此，作如是觀。以斯觀者，名為正觀；若他觀者，名為邪觀。」
爾時舍利弗問維摩詰：「汝於何沒而來生此？」
維摩詰言：「汝所得法有沒生乎？」
舍利弗言：「無沒生也。」
「若諸法無沒生相，云何問言：『汝於何沒而來生此？』于意云何？譬如幻師，幻作男女，寧沒生耶？」
舍利弗言：「無沒生也。汝豈不聞佛說諸法如幻相乎？」
答曰：「如是！若一切法如幻相者！云何問言：『汝於何沒而來生此？』舍利弗！沒者為虛誑法，敗壞之相；生者為虛誑法，相續之相。菩
【現代漢語翻譯】 現代漢語譯本：不是這樣，也不是那樣。不能用智慧去了解，不能用意識去認識。沒有黑暗也沒有光明，沒有名稱也沒有形象，沒有強大也沒有弱小，不是清凈也不是污穢。不在某個方位，也不離開某個方位；不是有為法，也不是無為法。沒有什麼可以指示，沒有什麼可以述說。不施捨也不吝嗇，不持戒也不犯戒，不忍辱也不嗔恚，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，不來也不去，不出去也不進入，一切言語的道路都斷絕了。不是福田，也不是非福田；不是應該供養的，也不是不應該供養的；不是取，也不是舍。不是有相，也不是無相。與真如實際相同，與諸法法性平等。不可稱量，不可度量，超越一切稱量。不是大也不是小，不是見也不是聞，不是覺也不是知，脫離一切煩惱的束縛。與一切智慧平等，與一切眾生相同，對於一切法沒有分別。一切都沒有缺失，沒有污濁沒有煩惱，沒有造作沒有生起，沒有生也沒有滅。沒有畏懼沒有憂愁，沒有喜悅沒有厭惡沒有執著。沒有已經有的，沒有將要有的，沒有現在有的。不可以用一切言語分別顯示。世尊！如來的身就是這樣，作這樣的觀想。用這種觀想的人，名為正觀；如果用其他的觀想，名為邪觀。
這時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問維摩詰（Vimalakirti，一位在家菩薩）：「你從哪裡消失而來這裡出生？」
維摩詰說：「你所得到的法有消失和出生嗎？」
舍利弗說：「沒有消失和出生。」
「如果一切法沒有消失和出生的現象，為什麼問『你從哪裡消失而來這裡出生？』你認為怎麼樣？譬如幻術師，變幻出男女，有消失和出生嗎？」
舍利弗說：「沒有消失和出生。你難道沒有聽佛說一切法如幻象嗎？」
維摩詰回答說：「是的！如果一切法如幻象，為什麼問『你從哪裡消失而來這裡出生？』舍利弗！消失是虛假不實的法，是敗壞的現象；出生是虛假不實的法，是相續的現象。菩
【English Translation】 English version: It is not this, it is not that. It cannot be known by wisdom, it cannot be recognized by consciousness. There is no darkness and no light, no name and no form, no strength and no weakness, neither pure nor impure. It is not in a direction, nor does it leave a direction; it is not conditioned, nor is it unconditioned. There is nothing to show, nothing to say. Neither giving nor stingy, neither keeping precepts nor breaking precepts, neither patient nor angry, neither diligent nor lazy, neither concentrated nor distracted, neither wise nor foolish, neither honest nor deceitful, neither coming nor going, neither going out nor entering, all paths of language are cut off. It is not a field of merit, nor is it not a field of merit; it is not worthy of offerings, nor is it not worthy of offerings; neither taking nor abandoning. It is neither with form nor without form. It is the same as the ultimate reality, equal to the Dharma-nature of all dharmas. It cannot be named, it cannot be measured, it surpasses all measurements. It is neither large nor small, neither seen nor heard, neither felt nor known, free from the bonds of all afflictions. It is equal to all wisdoms, the same as all beings, without discrimination in all dharmas. Everything is without loss, without turbidity, without affliction, without creation, without arising, without birth, without death. Without fear, without sorrow, without joy, without aversion, without attachment. There is no already existing, no about to exist, no now existing. It cannot be shown or distinguished by any words. World Honored One! The body of the Tathagata is like this, contemplate in this way. One who contemplates in this way is called right contemplation; if one contemplates in another way, it is called wrong contemplation.'
At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) asked Vimalakirti (Vimalakirti, a lay bodhisattva): 'Where did you disappear from and come to be born here?'
Vimalakirti said, 'Does the Dharma you have attained have disappearance and birth?'
Sariputra said, 'There is no disappearance or birth.'
'If all dharmas have no characteristics of disappearance and birth, why do you ask, 'Where did you disappear from and come to be born here?' What do you think? For example, a magician conjures up men and women, do they have disappearance and birth?'
Sariputra said, 'There is no disappearance or birth. Have you not heard the Buddha say that all dharmas are like illusions?'
Vimalakirti replied, 'Yes! If all dharmas are like illusions, why do you ask, 'Where did you disappear from and come to be born here?' Sariputra! Disappearance is a false and unreal dharma, a characteristic of decay; birth is a false and unreal dharma, a characteristic of continuity. Bo-
薩雖沒，不盡善本；雖生，不長諸惡。」
是時佛告舍利弗：「有國名妙喜，佛號無動。是維摩詰于彼國沒，而來生此。」
舍利弗言：「未曾有也。世尊！是人乃能捨清凈土，而來樂此多怒害處。」
維摩詰語舍利弗：「于意云何？日光出時與冥合乎？」
答曰：「不也！日光出時，即無眾冥。」
維摩詰言：「夫日何故行閻浮提？」
答曰：「欲以明照，為之除冥。」
維摩詰言：「菩薩如是！雖生不凈佛土，為化眾生故，不與愚闇而共合也，但滅眾生煩惱闇耳！」
是時大眾渴仰，欲見妙喜世界無動如來，及其菩薩、聲聞之眾。佛知一切眾會所念，告維摩詰言：「善男子！為此眾會，現妙喜國無動如來，及諸菩薩、聲聞之眾，眾皆欲見。」
於是維摩詰心念：「吾當不起于座，接妙喜國，鐵圍山川溪谷江河，大海泉源，須彌諸山，及日月星宿、天龍鬼神梵天等宮，並諸菩薩、聲聞之眾，城邑聚落，男女大小，乃至無動如來，及菩提樹，諸妙蓮華，能於十方作佛事者；三道寶階從閻浮提，至忉利天，以此寶階，諸天來下，悉為禮敬無動如來，聽受經法。閻浮提人，亦登其階，上升忉利，見彼諸天。妙喜世界成就如是無量功德，上至阿迦膩吒天，下至水際
【現代漢語翻譯】 現代漢語譯本： 『薩雖逝去，但不會斷絕善良的根本；雖然出生，也不會增長各種罪惡。』 這時，佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『有個國家名叫妙喜（Abhirati），佛號無動（Akshobhya）。這位維摩詰（Vimalakirti，一位著名的在家菩薩）就是從那個國家逝世，然後來到這裡出生的。』 舍利弗說：『真是前所未有啊！世尊！這個人竟然能夠捨棄清凈的佛土，而來喜歡這充滿憤怒和傷害的地方。』 維摩詰對舍利弗說：『你認為怎麼樣？太陽出來的時候，會和黑暗混合在一起嗎？』 舍利弗回答說：『不會的！太陽出來的時候，就沒有黑暗了。』 維摩詰說：『那麼太陽為什麼還要照耀閻浮提（Jambudvipa，我們所居住的這個世界）呢？』 舍利弗回答說：『爲了用光明照耀，為閻浮提除去黑暗。』 維摩詰說：『菩薩也是這樣！雖然出生在不清凈的佛土，爲了教化眾生的緣故，不與愚昧黑暗混同，只是爲了滅除眾生的煩惱黑暗罷了！』 這時，大眾都非常渴望，想要見到妙喜世界（Abhirati）的無動如來（Akshobhya Tathagata），以及那裡的菩薩、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）大眾。佛知道所有與會者的心念，告訴維摩詰說：『善男子！爲了這些大眾，顯現妙喜國（Abhirati）的無動如來（Akshobhya Tathagata），以及諸位菩薩、聲聞（Śrāvaka）大眾，大家都想見他們。』 於是維摩詰心想：『我應當不起身離開座位，就把妙喜國（Abhirati）接引過來，包括鐵圍山（Chakravāda Mountains）、山川溪谷江河、大海泉源、須彌山（Mount Sumeru）等諸山，以及日月星宿、天龍鬼神梵天（Brahmā）等宮殿，連同諸位菩薩、聲聞（Śrāvaka）大眾，城邑聚落，男女老少，乃至無動如來（Akshobhya Tathagata），以及菩提樹（Bodhi Tree），各種美妙的蓮花，能夠在十方世界做佛事的一切景象；還有從閻浮提（Jambudvipa）到忉利天（Trāyastriṃśa Heaven）的三道寶階，諸天（Deva）通過這寶階降下，都來禮敬無動如來（Akshobhya Tathagata），聽受經法。閻浮提（Jambudvipa）的人，也登上這階梯，上升到忉利天（Trāyastriṃśa Heaven），見到那些諸天（Deva）。妙喜世界（Abhirati）成就了這樣無量的功德，上至阿迦膩吒天（Akaniṣṭha Heaven），下至水際。』
【English Translation】 English version: 'Although Sā (possibly referring to a deceased person) has passed away, they will not exhaust the roots of goodness; although born, they will not increase various evils.' At that time, the Buddha told Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'There is a country named Abhirati (Land of Great Delight), and the Buddha there is named Akshobhya (Immovable). This Vimalakirti (a famous lay Bodhisattva) passed away from that country and was born here.' Śāriputra said: 'This is unprecedented! World-Honored One! This person is able to abandon a pure Buddha-land and come to enjoy this place full of anger and harm.' Vimalakirti said to Śāriputra: 'What do you think? When the sunlight comes out, does it merge with darkness?' Śāriputra replied: 'No! When the sunlight comes out, there is no darkness.' Vimalakirti said: 'Then why does the sun travel in Jambudvipa (the world we inhabit)?' Śāriputra replied: 'To illuminate with light and remove darkness for it.' Vimalakirti said: 'Bodhisattvas are like this! Although born in an impure Buddha-land, for the sake of transforming sentient beings, they do not merge with ignorance and darkness, but only extinguish the darkness of afflictions of sentient beings!' At that time, the great assembly was thirsty and yearning to see Akshobhya Tathagata (the Tathagata of Immovable Wisdom) of the Abhirati (Land of Great Delight) world, and the assembly of Bodhisattvas and Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) there. Knowing the thoughts of all those present, the Buddha told Vimalakirti: 'Good man! For the sake of this assembly, manifest Akshobhya Tathagata (the Tathagata of Immovable Wisdom) of the Abhirati (Land of Great Delight) country, and the assembly of Bodhisattvas and Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), as everyone wishes to see them.' Thereupon, Vimalakirti thought: 'I shall not rise from my seat, but I will bring the Abhirati (Land of Great Delight) country here, including the Chakravāda Mountains (iron ring mountains), mountains, rivers, streams, valleys, great seas, springs, Mount Sumeru (the central world-mountain) and other mountains, as well as the sun, moon, stars, constellations, dragons, gods, Brahma (the creator god) and other palaces, along with the Bodhisattvas, Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), cities, towns, villages, men, women, old and young, and even Akshobhya Tathagata (the Tathagata of Immovable Wisdom), the Bodhi Tree (the tree under which the Buddha attained enlightenment), all kinds of wonderful lotus flowers, and all the scenes of those who can perform Buddha-deeds in the ten directions; also, the three jeweled stairways from Jambudvipa (the world we inhabit) to Trāyastriṃśa Heaven (Heaven of the Thirty-three), through which the Devas (gods) descend, all to pay homage to Akshobhya Tathagata (the Tathagata of Immovable Wisdom) and listen to the teachings. The people of Jambudvipa (the world we inhabit) also ascend these stairs to Trāyastriṃśa Heaven (Heaven of the Thirty-three) and see those Devas (gods). The Abhirati (Land of Great Delight) world is accomplished with such immeasurable merits, reaching up to Akaniṣṭha Heaven (the highest heaven in the Realm of Form), and down to the edge of the waters.'
；以右手斷取，如陶家輪，入此世界，猶持華鬘，示一切眾。」作是念已，入於三昧，現神通力，以其右手斷取妙喜世界，置於此土。
彼得神通菩薩及聲聞眾，並余天、人，俱發聲言：「唯然世尊！誰取我去！愿見救護。」無動佛言：「非我所為，是維摩詰神力所作。」其餘未得神通者，不覺不知己之所往。妙喜世界，雖入此土，而不增減，於是世界亦不迫隘，如本無異。
爾時釋迦牟尼佛告諸大眾：「汝等且觀妙喜世界無動如來，其國嚴飾，菩薩行凈，弟子清白。」
皆曰：「唯然已見。」
佛言：「若菩薩欲得如是清凈佛土，當學無動如來所行之道。」
現此妙喜國時，娑婆世界十四那由他人，發阿耨多羅三藐三菩提心，皆愿生於妙喜佛土。釋迦牟尼佛即記之曰：「當生彼國。」時妙喜世界於此國土所應饒益，其事訖已，還複本處，舉眾皆見。
佛告舍利弗：「汝見此妙喜世界及無動佛不？」
「唯然已見，世尊！愿使一切眾生得清凈土，如無動佛；獲神通力，如維摩詰。世尊！我等快得善利，得見是人親近供養。其諸眾生，若今現在，若佛滅后，聞此經者，亦得善利；況復聞已信解，受持讀誦解說，如法修行。若有手得是經典者，便為已得法寶之藏；若有讀誦解
【現代漢語翻譯】 現代漢語譯本：『用右手擷取，像陶工轉動陶輪一樣，將妙喜世界帶到這個娑婆世界，就像拿著華麗的花環，展示給一切眾生。』維摩詰這樣想著，便進入三昧禪定，顯現神通之力，用他的右手擷取了妙喜世界，放置在這個娑婆世界。 那些獲得神通的菩薩和聲聞眾（聽聞佛法的弟子），以及其餘的天人和人類，都發出聲音說：『世尊！是誰把我們取走了！希望得到救護。』無動佛（妙喜世界的佛）說：『這不是我做的，是維摩詰（Vimalakirti）的神通力量所為。』其餘沒有獲得神通的人，不覺察也不知道自己去了哪裡。妙喜世界雖然進入了這個娑婆世界，但並沒有增加或減少，這個娑婆世界也沒有因此變得擁擠狹窄，一切如原本一樣。 這時，釋迦牟尼佛（Sakyamuni Buddha）告訴大眾：『你們看看妙喜世界的無動如來（Akshobhya Buddha），他的國土莊嚴，菩薩的修行清凈，弟子們純潔清白。』 大家都說：『是的，我們已經看到了。』 佛說：『如果菩薩想要得到這樣清凈的佛土，應當學習無動如來所修行的道路。』 在顯現這個妙喜世界的時候，娑婆世界有十四那由他（nayuta，數量單位）的人，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），都希望往生到妙喜佛土。釋迦牟尼佛就為他們授記說：『你們將往生到那個佛國。』當時，妙喜世界對於這個娑婆世界所應該給予的饒益之事已經完畢，就恢復到原來的地方，所有大眾都看到了。 佛告訴舍利弗（Sariputra）：『你看到這個妙喜世界和無動佛了嗎？』 『是的，我已經看到了，世尊！希望一切眾生都能得到像無動佛那樣清凈的佛土；獲得像維摩詰那樣的神通力量。世尊！我們真是獲得了很大的利益，能夠見到這樣的人，親近供養。那些眾生，無論是現在還是佛滅度之後，聽到這部經的，也能得到很大的利益；更何況是聽了之後能夠相信理解，接受奉持，讀誦解說，如法修行。如果有人能夠得到這部經典，就等於已經得到了法寶的寶藏；如果有人讀誦解釋』
【English Translation】 English version: 'With his right hand, he cut it off, like a potter turning a wheel, bringing the Abhirati (妙喜) world to this Saha (娑婆) world, as if holding a magnificent garland, showing it to all beings.' Thinking thus, Vimalakirti (維摩詰) entered into samadhi (三昧), manifested his supernatural power, and with his right hand cut off the Abhirati world and placed it in this Saha world. Those Bodhisattvas and Sravakas (聲聞眾, disciples who hear the Buddha's teachings) who had attained supernatural powers, along with the remaining Devas (天, gods) and humans, all exclaimed, 'O World Honored One! Who has taken us away! We wish to be saved and protected.' Akshobhya Buddha (無動佛, the Buddha of the Abhirati world) said, 'This was not done by me, but by the supernatural power of Vimalakirti.' The others who had not attained supernatural powers were unaware and did not know where they had gone. Although the Abhirati world entered this Saha world, it did not increase or decrease, and this Saha world did not become crowded or narrow, remaining as it was originally. At that time, Sakyamuni Buddha (釋迦牟尼佛) said to the assembly, 'You should all observe Akshobhya Tathagata (無動如來, another name for Akshobhya Buddha) of the Abhirati world, how adorned his country is, how pure the conduct of the Bodhisattvas is, and how pure and virtuous his disciples are.' They all said, 'Yes, we have seen it.' The Buddha said, 'If Bodhisattvas wish to obtain such a pure Buddha-land, they should learn the path practiced by Akshobhya Tathagata.' When this Abhirati world was manifested, fourteen nayutas (那由他, a large number) of beings in the Saha world aroused the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), all wishing to be born in the Abhirati Buddha-land. Sakyamuni Buddha then predicted their future rebirth, saying, 'You will be born in that country.' At that time, the benefit that the Abhirati world should bestow upon this Saha world having been completed, it returned to its original place, which the entire assembly witnessed. The Buddha said to Sariputra (舍利弗), 'Have you seen this Abhirati world and Akshobhya Buddha?' 'Yes, I have seen them, World Honored One! I wish that all beings may obtain a pure land like that of Akshobhya Buddha; and obtain supernatural powers like those of Vimalakirti. World Honored One! We have truly obtained great benefit, to be able to see such a person and draw near to make offerings. Those beings, whether now or after the Buddha's Parinirvana (滅度, passing away), who hear this Sutra (經, scripture), will also obtain great benefit; how much more so if they hear it and believe, understand, accept, uphold, recite, explain, and practice it according to the Dharma (法, teachings). If anyone obtains this Sutra, it is as if they have obtained a treasure trove of Dharma jewels; if anyone recites and explains'
釋其義，如說修行，即為諸佛之所護念；其有供養如是人者，當知即為供養于佛；其有書持此經卷者，當知其室即有如來；若聞是經能隨喜者，斯人即為取一切智；若能信解此經，乃至一四句偈，為他說者，當知此人，即是受阿耨多羅三藐三菩提記。」
維摩詰所說經法供養品第十三
爾時釋提桓因於大眾中白佛言：「世尊！我雖從佛及文殊師利聞百千經，未曾聞此不可思議，自在神通，決定實相經典。如我解佛所說義趣，若有眾生聞是經法，信解受持讀誦之者，必得是法不疑，何況如說修行？斯人即為閉眾惡趣開諸善門，常為諸佛之所護念；降伏外學，摧滅魔怨；修治菩提，安處道場；履踐如來所行之跡。世尊！若有受持讀誦如說修行者，我當與諸眷屬供養給事；所在聚落城邑、山林曠野，有是經處，我亦與諸眷屬，聽受法故共到其所；其未信者，當令生信；其已信者，當爲作護。」
佛言：「善哉，善哉！天帝！如汝所說，吾助爾喜。此經廣說過去、未來、現在諸佛不可思議阿耨多羅三藐三菩提。是故，天帝！若善男子、善女人，受持、讀誦、供養是經者，即為供養去、來、今佛。
「天帝！正使三千大千世界如來滿中，譬如甘蔗、竹𥯤、稻麻、叢林；若有善男子、善女人，或一劫、或
【現代漢語翻譯】 現代漢語譯本：解釋它的意義，例如按照經文所說的去修行，這樣的人就會受到諸佛的護念；如果有人供養這樣的人，應當知道這就是在供養佛；如果有人書寫、受持這部經卷，應當知道他的住所就有如來；如果聽到這部經能夠隨喜，這個人就是獲得了成佛的智慧；如果能夠相信和理解這部經，乃至僅僅是其中的四句偈，並且為他人宣說，應當知道這個人，就已經被授記將會證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
《維摩詰所說經·法供養品》第十三
這時，釋提桓因（Śakro devānām indraḥ，帝釋天）在大眾中對佛說：『世尊！我雖然從佛和文殊師利（Mañjuśrī，文殊菩薩）那裡聽過成百上千部經，但從未聽過這樣不可思議、自在神通、決定實相的經典。依我理解佛所說的意義，如果有人聽聞這部經，相信、理解、接受、奉持、讀誦它，必定能夠得到這部經的法益而不會懷疑，更何況是按照經文所說的去修行呢？這樣的人就能關閉通往各種惡道的門，開啟通往各種善道的門，常常受到諸佛的護念；降伏外道邪說，摧毀魔的怨恨；修習菩提（bodhi，覺悟），安住在菩提道場；踐行如來所走過的道路。世尊！如果有人受持、讀誦、按照經文所說的去修行，我將和我的眷屬一起供養和侍奉他；無論在哪個村落、城市、山林、曠野，只要有這部經的地方，我也會和我的眷屬一起，爲了聽聞佛法而共同前往；對於還沒有信仰的人，我會讓他們產生信仰；對於已經有信仰的人，我會為他們提供保護。』
佛說：『好啊，好啊！天帝（Devendra，眾神之王）！正如你所說，我為你感到高興。這部經廣泛地宣說了過去、未來、現在諸佛不可思議的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。因此，天帝（Devendra，眾神之王）！如果善男子、善女人，受持、讀誦、供養這部經，那就是在供養過去、未來、現在的佛。
『天帝（Devendra，眾神之王）！即使三千大千世界都充滿如來，就像甘蔗、竹子、稻子、麻一樣密集；如果有善男子、善女人，或者用一劫（kalpa，極長的時間單位），或者...
【English Translation】 English version: Explaining its meaning, such as practicing according to what is said in the scripture, such a person will be protected and念 by all the Buddhas; if someone makes offerings to such a person, it should be known that this is making offerings to the Buddha; if someone writes and upholds this scripture, it should be known that the Tathagata (Tathāgata, Thus Come One) is in their dwelling; if one hears this scripture and rejoices, that person has obtained the wisdom of enlightenment; if one can believe and understand this scripture, even just a four-line verse, and explain it to others, it should be known that this person has already been predicted to attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).'
'Vimalakirti Sutra, Chapter 13: Dharma Offering'
At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, Indra, Lord of the Devas) said to the Buddha in the assembly: 'World Honored One! Although I have heard hundreds of thousands of sutras from the Buddha and Mañjuśrī (Mañjuśrī, Bodhisattva of Wisdom), I have never heard of such an inconceivable, self-mastering, supernormal, definitive, and real aspect scripture. According to my understanding of the meaning of what the Buddha said, if there are sentient beings who hear this scripture, believe, understand, accept, uphold, read, and recite it, they will surely obtain the benefits of this Dharma without doubt, let alone practice according to what is said? Such a person can close the doors to all evil realms and open the doors to all good realms, and will always be protected and念 by all the Buddhas; subdue external teachings, destroy the hatred of demons; cultivate bodhi (bodhi, enlightenment), abide in the bodhi-mandala (bodhi-mandala, place of enlightenment); and follow the path walked by the Tathagatas (Tathāgata, Thus Come One). World Honored One! If there are those who uphold, read, recite, and practice according to what is said, I will, together with my retinue, make offerings and serve them; wherever there is a village, city, mountain forest, or wilderness where this scripture is, I will also, together with my retinue, go there to listen to the Dharma; for those who do not yet believe, I will cause them to generate faith; for those who already believe, I will provide protection.'
The Buddha said: 'Excellent, excellent! Devendra (Devendra, King of the Gods)! As you have said, I rejoice in your joy. This scripture extensively expounds the inconceivable anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) of the Buddhas of the past, future, and present. Therefore, Devendra (Devendra, King of the Gods)! If good men and good women uphold, read, recite, and make offerings to this scripture, they are making offerings to the Buddhas of the past, future, and present.
'Devendra (Devendra, King of the Gods)! Even if the three thousand great thousand worlds are filled with Tathagatas (Tathāgata, Thus Come One), as densely as sugarcane, bamboo groves, rice paddies, and hemp forests; if there are good men and good women, either for one kalpa (kalpa, an extremely long period of time), or...
減一劫，恭敬尊重，讚歎供養，奉諸所安，至諸佛滅后，以一一全身舍利起七寶塔，縱廣一四天下，高至梵天，表剎莊嚴；以一切華香、瓔珞、幢幡、伎樂微妙第一，若一劫、若減一劫，而供養之。于天帝意云何，其人植福，寧為多不？」
釋提桓因言：「多矣，世尊！彼之福德，若以百千億劫，說不能盡。」
佛告天帝：「當知是善男子、善女人，聞是不可思議解脫經典，信解受持，讀誦修行，福多於彼。所以者何？諸佛菩提皆從是生；菩提之相不可限量，以是因緣福不可量。」
佛告天帝：「過去無量阿僧祇劫，時世有佛，號曰藥王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名大莊嚴，劫曰莊嚴，佛壽二十小劫；其聲聞僧三十六億那由他；菩薩僧有十二億。天帝！是時有轉輪聖王，名曰寶蓋，七寶具足，主四天下。王有千子，端正勇健，能伏怨敵。
「爾時寶蓋與其眷屬供養藥王如來，施諸所安，至滿五劫。過五劫已，告其千子：『汝等亦當如我，以深心供養于佛。』於是千子受父王命，供養藥王如來，復滿五劫，一切施安。其王一子，名曰月蓋，獨坐思惟：『寧有供養殊過此者？』以佛神力，空中有天曰：『善男子！法之供養勝諸供養
【現代漢語翻譯】 現代漢語譯本 減損一劫的時間，以恭敬尊重的心，讚歎和供養諸佛，奉獻他們所需要的一切安樂，乃至諸佛滅度之後，用每一尊佛的全身舍利建造七寶塔，塔的縱廣相當於一個四天下（須彌山為中心的四大部洲），高度直達梵天，用各種表剎來莊嚴寶塔；用一切最美好的鮮花、香、瓔珞、幢幡、伎樂來供養，持續一劫或者減損一劫的時間。天帝（釋提桓因）啊，你認為這個人所種的福德，難道不多嗎？』 釋提桓因回答說：『非常多啊，世尊！他的福德，即使用百千億劫的時間來說也說不完。』 佛告訴天帝：『應當知道，這些善男子、善女人，聽聞這部不可思議解脫的經典，相信、理解、接受、奉持，讀誦和修行，所獲得的福德比那個人還要多。為什麼呢？因為諸佛的菩提（覺悟）都是從此經典中產生的；菩提的體相是不可**的，因為這個因緣，所以福德也是不可計量的。』 佛告訴天帝：『過去無量阿僧祇劫（極長的時間單位）之前，當時世間有一尊佛，名號是藥王如來（能醫治眾生心病之佛）、應供（應受人天供養）、正遍知（真正普遍知道一切法）、明行足（智慧和德行都圓滿）、善逝（以善妙之法而逝）、世間解（瞭解世間一切事理）、無上士（沒有比他更高超的人）、調御丈夫（能調伏控制眾生之人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最尊貴的人）。世界名叫大莊嚴，劫名叫莊嚴，佛的壽命有二十小劫；他的聲聞僧有三十六億那由他（極大的數字單位）；菩薩僧有十二億。天帝啊！當時有一位轉輪聖王（統治世界的理想君王），名叫寶蓋，擁有七寶（統治世界的七種寶物），統治著四大部洲。國王有一千個兒子，都端正勇健，能夠降伏怨敵。 『當時寶蓋國王和他的眷屬供養藥王如來，佈施他們所需要的一切安樂，持續了五個劫。過了五個劫之後，國王告訴他的千個兒子：『你們也應當像我一樣，以深切的誠心供養佛。』於是這一千個兒子接受父王的命令，供養藥王如來，又滿了五個劫，一切都佈施安樂。國王的一個兒子，名叫月蓋，獨自靜坐思惟：『難道還有比這更殊勝的供養嗎？』憑藉佛的神力，天空中有一位天人說：『善男子！法的供養勝過一切供養。』
【English Translation】 English version For one kalpa (an extremely long period of time), with reverence and respect, praising and making offerings, dedicating all that is peaceful, even after the Buddhas have passed away, using the complete relics of each Buddha to erect seven-jeweled stupas, their breadth and width equivalent to one four-world system (the four continents centered around Mount Sumeru), their height reaching the Brahma heavens, adorning the stupas with various banners; using all the most exquisite flowers, incense, necklaces, banners, musical instruments, for one kalpa or less, making offerings. What do you think, Heavenly Lord (Shakra Devanam Indra), is the merit planted by this person not great?' Shakra Devanam Indra replied: 'It is exceedingly great, World-Honored One! The merit of that person cannot be fully described even in hundreds of thousands of billions of kalpas.' The Buddha told the Heavenly Lord: 'You should know that these good men and good women, hearing this inconceivable liberation sutra, believing, understanding, accepting, upholding, reciting, and practicing it, their merit is greater than that person's. Why? Because the Bodhi (enlightenment) of all Buddhas arises from this sutra; the form of Bodhi is immeasurable, and for this reason, the merit is also immeasurable.' The Buddha told the Heavenly Lord: 'In the past, immeasurable asamkhya kalpas (incalculable eons) ago, there was a Buddha in the world named Bhaisajyaraja Tathagata (the Thus Come One, King of Medicine), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacarana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusadamyasarathi (Tamer of Men), Sasta Devamanusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World-Honored One). The world was named Great Adornment, the kalpa was named Adornment, and the Buddha's lifespan was twenty small kalpas; his assembly of Shravakas (Voice-Hearers) numbered thirty-six billion nayutas (large numbers); the assembly of Bodhisattvas numbered twelve billion. Heavenly Lord! At that time, there was a Chakravartin King (Wheel-Turning King), named Treasure Canopy, possessing the seven treasures (the seven treasures of a world-ruling king), ruling over the four continents. The king had a thousand sons, all handsome and brave, capable of subduing enemies.' 'At that time, King Treasure Canopy and his retinue made offerings to Bhaisajyaraja Tathagata, bestowing all that was peaceful, for five kalpas. After five kalpas, the king told his thousand sons: 'You should also be like me, with deep sincerity, making offerings to the Buddha.' Thereupon, the thousand sons received their father's command, making offerings to Bhaisajyaraja Tathagata, for another five kalpas, bestowing all peace. One of the king's sons, named Moon Canopy, sat alone contemplating: 'Could there be an offering more supreme than this?' By the Buddha's spiritual power, a Deva (heavenly being) in the sky said: 'Good man! The offering of Dharma surpasses all offerings.'
。』即問：『何謂法之供養？』天曰：『汝可往問藥王如來，當廣為汝說法之供養。』
「即時月蓋王子行詣藥王如來，稽首佛足，卻住一面，白佛言：『世尊！諸供養中，法供養勝。云何為法供養？』佛言：『善男子！法供養者，諸佛所說深經，一切世間難信難受，微妙難見，清凈無染，非但分別思惟之所能得。菩薩法藏所攝，陀羅尼印印之。至不退轉，成就六度，善分別義，順菩提法，眾經之上。入大慈悲，離眾魔事，及諸邪見。順因緣法，無我，無人，無眾生，無壽命，空、無相、無作、無起。能令眾生坐于道場，而轉法輪，諸天、龍神、乾闥婆等，所共嘆譽。能令眾生入佛法藏，攝諸賢聖一切智慧。說眾菩薩所行之道，依于諸法實相之義。明宣無常、苦、空、無我、寂滅之法，能救一切毀禁眾生；諸魔外道及貪著者，能使怖畏；諸佛賢聖所共稱歎。背生死苦，示涅槃樂，十方三世諸佛所說。若聞如是等經，信解受持讀誦，以方便力，為諸眾生分別解說，顯示分明，守護法故，是名法之供養。又于諸法如說修行，隨順十二因緣，離諸邪見，得無生忍；決定無我無有眾生，而於因緣果報無違無諍，離諸我所。依于義，不依語；依于智，不依識；依了義經，不依不了義經；依於法，不依人。隨順法相，無所入
【現代漢語翻譯】 』月蓋王子隨即問道：『什麼是法的供養？』天人回答說：『你可以去問藥王如來（Bhaisajyaraja Tathagata），他會為你廣泛地講述法的供養。』 當時，月蓋王子前往藥王如來處，頂禮佛足，退到一旁站立，對佛說：『世尊！在各種供養中，法供養最為殊勝。什麼是法供養呢？』佛說：『善男子！法供養是指諸佛所說的甚深經典，一切世間難以置信和接受，微妙難以見到，清凈沒有污染，不是僅僅通過分別思惟就能得到的。是菩薩法藏所攝持，用陀羅尼（dharani）印章印證的。達到不退轉的境界，成就六度（paramita），善於分別義理，順應菩提之法，超越一切經典。進入大慈大悲，遠離各種魔事和各種邪見。順應因緣之法，無我，無人，無眾生，無壽命，空、無相、無作、無起。能使眾生坐在道場，而轉法輪，諸天、龍神、乾闥婆（Gandharva）等，共同讚歎稱譽。能使眾生進入佛法寶藏，攝取諸位賢聖的一切智慧。宣說眾菩薩所修行的道路，依據諸法實相的意義。明白宣揚無常、苦、空、無我、寂滅之法，能救度一切毀犯戒律的眾生；對於各種魔、外道以及貪戀執著的人，能使他們感到恐懼畏懼；是諸佛賢聖共同稱讚的。背離生死之苦，展示涅槃之樂，是十方三世諸佛所說的。如果聽聞這些經典，信解受持讀誦，用方便之力，為眾生分別解說，顯示分明，守護佛法，這就是所謂的法供養。又對於諸法如所說的那樣修行，隨順十二因緣，遠離各種邪見，得到無生法忍；確信沒有我，沒有眾生，但在因緣果報上沒有違背和爭論，遠離各種我所。依于義理，不依于言語；依于智慧，不依于意識；依于了義經，不依于不了義經；依於法，不依於人。隨順法相，無所入處。
【English Translation】 'Then Prince Moon Canopy asked: 'What is the offering of Dharma?' The Deva replied: 'You should go and ask Bhaisajyaraja Tathagata (Medicine King Thus Come One), who will extensively explain the offering of Dharma to you.' At that time, Prince Moon Canopy went to Bhaisajyaraja Tathagata, prostrated at the Buddha's feet, and stood to one side, saying to the Buddha: 'World Honored One! Among all offerings, the offering of Dharma is the most supreme. What is the offering of Dharma?' The Buddha said: 'Good man! The offering of Dharma refers to the profound sutras spoken by all Buddhas, which are difficult for all beings in the world to believe and accept, subtle and difficult to see, pure and without defilement, and cannot be attained merely through conceptual thinking. It is contained within the Bodhisattva's Dharma treasury, sealed with the dharani (mantra) seal. Reaching the state of non-retrogression, accomplishing the six paramitas (perfections), skillfully distinguishing the meaning, conforming to the Dharma of Bodhi, surpassing all sutras. Entering great compassion, departing from all demonic affairs and all wrong views. Conforming to the law of dependent origination, without self, without person, without sentient beings, without lifespan, empty, without characteristics, without action, without arising. Able to enable sentient beings to sit in the place of enlightenment and turn the wheel of Dharma, praised and extolled by all devas, nagas, gandharvas (celestial musicians), and others. Able to enable sentient beings to enter the treasury of the Buddha's Dharma, gathering all the wisdom of all virtuous sages. Explaining the path practiced by all Bodhisattvas, relying on the meaning of the true nature of all dharmas. Clearly proclaiming the Dharma of impermanence, suffering, emptiness, non-self, and nirvana, able to save all sentient beings who have violated precepts; able to cause fear and dread in all demons, heretics, and those who are greedy and attached; praised by all Buddhas and virtuous sages. Turning away from the suffering of birth and death, showing the joy of nirvana, spoken by all Buddhas of the ten directions and three times. If one hears such sutras, believes, understands, receives, upholds, reads, and recites them, and uses skillful means to explain them to sentient beings, showing them clearly, and protecting the Dharma, this is called the offering of Dharma. Furthermore, practicing according to the Dharma as it is said, conforming to the twelve links of dependent origination, departing from all wrong views, attaining the patience of non-birth; firmly believing that there is no self and no sentient beings, but without contradiction or contention in the cause and effect of karma, departing from all that is mine. Relying on the meaning, not relying on the words; relying on wisdom, not relying on consciousness; relying on the sutras of definitive meaning, not relying on the sutras of provisional meaning; relying on the Dharma, not relying on the person. Conforming to the characteristics of the Dharma, without any place to enter.
，無所歸。無明畢竟滅故，諸行亦畢竟滅；乃至生畢竟滅故，老死亦畢竟滅。作如是觀，十二因緣，無有盡相，不復起見，是名最上法之供養。』」
佛告天帝：「王子月蓋從藥王佛聞如是法，得柔順忍。即解寶衣嚴身之具，以供養佛，白佛言：『世尊！如來滅后，我當行法供養，守護正法。愿以威神加哀建立，令我得降魔怨，修菩薩行。』佛知其深心所念，而記之曰：『汝于末後，守護法城。』天帝！時王子月蓋，見法清凈，聞佛授記，以信出家，修集善法；精進不久，得五神通，逮菩薩道，得陀羅尼，無斷辯才。于佛滅后，以其所得神通、總持、辯才之力，滿十小劫，藥王如來所轉法輪隨而分佈。月蓋比丘以守護法，勤行精進，即於此身，化百萬億人于阿耨多羅三藐三菩提，立不退轉；十四那由他人，深發聲聞、辟支佛心；無量眾生得生天上。天帝！時王寶蓋豈異人乎？今現得佛，號寶炎如來；其王千子，即賢劫中千佛是也。從迦羅鳩孫馱為始得佛，最後如來號曰樓至。月蓋比丘，即我身是。如是，天帝！當知此要，以法供養于諸供養為上為最，第一無比。是故天帝！當以法之供養，供養于佛。」
維摩詰所說經囑累品第十四
於是佛告彌勒菩薩言：「彌勒！我今以是無量億阿僧祇劫所集阿耨
【現代漢語翻譯】 『無所歸。無明（avidyā，ignorance）畢竟滅故，諸行（saṃskāra，volitional actions）亦畢竟滅；乃至生（jāti，birth）畢竟滅故，老死（jarā-maraṇa，old age and death）亦畢竟滅。作如是觀，十二因緣（dvādaśāṅga-pratītyasamutpāda，the twelve links of dependent origination），無有盡相，不復起見，是名最上法之供養。』
佛告天帝（Devendra，ruler of the gods）: 『王子月蓋（Candra-ucchādana）從藥王佛（Bhaiṣajyarāja Buddha）聞如是法，得柔順忍（kṣānti，patience）。即解寶衣嚴身之具，以供養佛，白佛言：『世尊（Bhagavan，World-Honored One）！如來（Tathāgata，Thus Come One）滅后，我當行法供養，守護正法。愿以威神加哀建立，令我得降魔怨，修菩薩（bodhisattva，enlightenment being）行。』佛知其深心所念，而記之曰：『汝于末後，守護法城。』天帝！時王子月蓋，見法清凈，聞佛授記，以信出家，修集善法；精進不久，得五神通（pañcābhijñā，five supernormal powers），逮菩薩道，得陀羅尼（dhāraṇī，mantra），無斷辯才。于佛滅后，以其所得神通、總持（dhāraṇī，retentive memory）、辯才之力，滿十小劫（antarakalpa，small eon），藥王如來所轉法輪（dharma-cakra，wheel of Dharma）隨而分佈。月蓋比丘（bhikṣu，monk）以守護法，勤行精進，即於此身，化百萬億人于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，unsurpassed perfect enlightenment），立不退轉；十四那由他（nayuta，a large number）人，深發聲聞（śrāvaka，hearer）、辟支佛（pratyekabuddha，solitary buddha）心；無量眾生得生天上。天帝！時王寶蓋豈異人乎？今現得佛，號寶炎如來（Ratna-prabhāsa Tathāgata）；其王千子，即賢劫（bhadrakalpa，fortunate eon）中千佛是也。從迦羅鳩孫馱（Krakucchanda Buddha）為始得佛，最後如來號曰樓至（Rucika Buddha）。月蓋比丘，即我身是。如是，天帝！當知此要，以法供養于諸供養為上為最，第一無比。是故天帝！當以法之供養，供養于佛。』
維摩詰所說經囑累品第十四
於是佛告彌勒菩薩（Maitreya Bodhisattva）言：『彌勒！我今以是無量億阿僧祇劫（asaṃkhyeya-kalpa，innumerable eons）所集阿耨
【English Translation】 'Nowhere to return. Because ignorance (avidyā) is ultimately extinguished, volitional actions (saṃskāra) are also ultimately extinguished; and so on, because birth (jāti) is ultimately extinguished, old age and death (jarā-maraṇa) are also ultimately extinguished. Contemplate in this way, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) have no end, and no further views arise. This is called the supreme offering of the Dharma.'
The Buddha said to Devendra (ruler of the gods): 'Prince Candra-ucchādana heard this Dharma from Bhaiṣajyarāja Buddha (Medicine King Buddha) and attained forbearance. He immediately removed his jeweled garments and ornaments to offer to the Buddha, and said to the Buddha: 'World-Honored One (Bhagavan)! After the Tathāgata (Thus Come One) passes away, I will make offerings through the Dharma and protect the True Dharma. I hope that with your divine power, you will establish me, so that I can subdue the demons and practice the bodhisattva (enlightenment being) path.' The Buddha knew his deep thoughts and prophesied: 'In the future, you will protect the city of Dharma.' Devendra! At that time, Prince Candra-ucchādana, seeing the purity of the Dharma and hearing the Buddha's prophecy, left home with faith, cultivated good deeds; and before long, he attained the five supernormal powers (pañcābhijñā), attained the bodhisattva path, obtained dhāraṇī (mantra), and had uninterrupted eloquence. After the Buddha passed away, with the power of his supernormal powers, retentive memory (dhāraṇī), and eloquence, for ten small eons (antarakalpa), he distributed the Dharma-wheel (dharma-cakra) turned by Bhaiṣajyarāja Buddha. The monk (bhikṣu) Candra-ucchādana, by protecting the Dharma and diligently practicing, in this very life, transformed a million trillion people to attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), establishing them in non-retrogression; fourteen nayutas (a large number) of people deeply developed the minds of hearers (śrāvaka) and solitary buddhas (pratyekabuddha); and countless beings were born in the heavens. Devendra! Was King Ratna-ucchādana a different person? Now he has attained Buddhahood and is called Ratna-prabhāsa Tathāgata (Jewel Light Thus Come One); his thousand sons are the thousand Buddhas of the fortunate eon (bhadrakalpa). Starting with Krakucchanda Buddha, the last Tathāgata will be called Rucika Buddha. The monk Candra-ucchādana is myself. Thus, Devendra! Know this essential point: offering through the Dharma is the highest, the best, and incomparable among all offerings. Therefore, Devendra! Offer to the Buddha with the offering of the Dharma.'
Vimalakirti Sutra, Chapter 14: Entrustment
Then the Buddha said to Maitreya Bodhisattva: 'Maitreya! I now entrust to you the unsurpassed
多羅三藐三菩提法，付囑于汝。如是輩經，于佛滅后末世之中，汝等當以神力，廣宣流佈于閻浮提，無令斷絕。所以者何？未來世中，當有善男子、善女人，及天、龍、鬼神、乾闥婆、羅剎等，發阿耨多羅三藐三菩提心，樂於大法；若使不聞如是等經，則失善利。如此輩人，聞是等經，必多信樂，發希有心，當以頂受，隨諸眾生所應得利，而為廣說。
「彌勒當知！菩薩有二相。何謂為二？一者，好於雜句文飾之事；二者，不畏深義如實能入。若好雜句文飾事者，當知是為新學菩薩；若於如是無染無著甚深經典，無有恐畏，能入其中，聞已心凈，受持讀誦，如說修行，當知是為久修道行。
「彌勒！復有二法，名新學者，不能決定於甚深法。何等為二？一者，所未聞深經，聞之驚怖生疑，不能隨順，譭謗不信，而作是言：『我初不聞。從何所來？』二者，若有護持解說如是深經者，不肯親近、供養、恭敬，或時于中說其過惡。有此二法，當知是為新學菩薩，為自毀傷，不能于深法中，調伏其心。
「彌勒！復有二法，菩薩雖信解深法，猶自毀傷，而不能得無生法忍。何等為二？一者，輕慢新學菩薩，而不教誨；二者，雖解深法，而取相分別。是為二法。」
彌勒菩薩聞說是已，白佛言：「世
【現代漢語翻譯】 現代漢語譯本： 『如來正等正覺（Anuttara-samyak-sambodhi，無上正等正覺）之法，我交付給你。像這樣的經典，在佛陀滅度后的末法時代，你們應當以神通之力，在閻浮提（Jambudvipa，我們所居住的這個世界）廣為宣揚流佈，不要讓它斷絕。為什麼呢？因為未來世中，將會有善男子、善女人，以及天（Deva，天神）、龍（Naga，龍族）、鬼神（Yaksa，夜叉等）、乾闥婆（Gandharva，香音神）、羅剎（Rakshasa，惡鬼）等，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），喜愛大法；如果他們不能聽聞像這樣的經典，就會失去善利。像這樣的人，聽聞這些經典，必定會多生信樂，發起稀有之心，應當以頭頂受持，隨順各種眾生所應得到的利益，而為他們廣為解說。
『彌勒（Maitreya，慈氏菩薩）！你應該知道，菩薩有兩種相。哪兩種呢？一是，喜歡雜亂的語句和文飾之事；二是，不畏懼深奧的義理，能夠如實地進入。如果喜歡雜亂的語句和文飾之事，應當知道這是新學菩薩；如果對於像這樣沒有染著的甚深經典，沒有恐懼，能夠進入其中，聽聞后內心清凈，受持讀誦，如所說的那樣修行，應當知道這是久修道行的菩薩。
『彌勒（Maitreya，慈氏菩薩）！又有兩種法，名為新學者，不能夠在甚深法中得到決定。哪兩種呢？一是，對於未曾聽聞的甚深經典，聽聞后驚慌恐懼，產生疑惑，不能隨順，譭謗不信，並且這樣說：『我從來沒有聽聞過。是從哪裡來的？』二是，如果有護持解說像這樣甚深經典的人，不肯親近、供養、恭敬，或者有時在其中說他們的過失。有這兩種法，應當知道這是新學菩薩，是自己毀傷自己，不能在甚深法中，調伏自己的心。
『彌勒（Maitreya，慈氏菩薩）！又有兩種法，菩薩雖然信解甚深法，仍然會自己毀傷自己，而不能得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。哪兩種呢？一是，輕慢新學菩薩，而不教誨；二是，雖然理解甚深法，卻取著于相而加以分別。這就是兩種法。』
彌勒菩薩（Maitreya Bodhisattva，慈氏菩薩）聽聞這些話后，對佛說：『世尊！』
【English Translation】 English version: 『The Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), I entrust to you. Such sutras as these, in the degenerate age after the Buddha's Parinirvana, you should, with your spiritual powers, widely proclaim and propagate throughout Jambudvipa (the world we live in), without allowing them to be cut off. Why is this? Because in the future world, there will be good men and good women, as well as Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Rakshasas (demons), and others, who will generate the mind of Anuttara-samyak-sambodhi-citta (the mind of supreme perfect enlightenment), and delight in the Great Dharma; if they do not hear such sutras as these, they will lose great benefits. Such people as these, hearing these sutras, will surely have much faith and joy, generate a rare mind, and should receive them with the crown of their heads, and according to the benefits that various beings should receive, widely explain them for them.』
『Maitreya (the Bodhisattva of Loving-kindness), you should know that Bodhisattvas have two characteristics. What are the two? First, they delight in mixed phrases and ornate matters; second, they are not afraid of profound meanings and can truly enter into them. If they delight in mixed phrases and ornate matters, you should know that they are newly learning Bodhisattvas; if they have no fear of such undefiled and unattached profound sutras, can enter into them, and after hearing them, their minds are purified, they receive, uphold, read, recite, and cultivate as it is said, you should know that they are Bodhisattvas who have cultivated the path for a long time.』
『Maitreya (the Bodhisattva of Loving-kindness), there are also two dharmas that cause newly learning students to be unable to be decisive in profound dharmas. What are the two? First, when they hear profound sutras that they have not heard before, they are alarmed and frightened, give rise to doubt, are unable to follow along, slander and disbelieve, and say, 『I have never heard of this before. Where does it come from?』 Second, if there are those who protect, uphold, and explain such profound sutras, they are unwilling to draw near to, make offerings to, or respect them, or sometimes speak of their faults. Having these two dharmas, you should know that they are newly learning Bodhisattvas, who are harming themselves and are unable to subdue their minds in profound dharmas.』
『Maitreya (the Bodhisattva of Loving-kindness), there are also two dharmas that cause Bodhisattvas, although they believe and understand profound dharmas, to still harm themselves and be unable to attain Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). What are the two? First, they slight and disrespect newly learning Bodhisattvas and do not teach them; second, although they understand profound dharmas, they grasp at appearances and make distinctions. These are the two dharmas.』
Maitreya Bodhisattva (the Bodhisattva of Loving-kindness), having heard these words, said to the Buddha, 『World Honored One!』
尊！未曾有也。如佛所說，我當遠離如斯之惡，奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法。若未來世善男子、善女人求大乘者，當令手得如是等經，與其念力，使受持讀誦、為他廣說。世尊！若后末世，有能受持讀誦、為他說者，當知皆是彌勒神力之所建立。」
佛言：「善哉，善哉！彌勒！如汝所說，佛助爾喜。」
於是一切菩薩合掌白佛：「我等亦于如來滅后，十方國土廣宣流佈阿耨多羅三藐三菩提法，復當開導諸說法者，令得是經。」
爾時四天王白佛言：「世尊！在在處處、城邑聚落、山林曠野，有是經卷，讀誦解說者，我當率諸官屬，為聽法故，往詣其所，擁護其人，面百由旬，令無伺求得其便者。」
是時佛告阿難：「受持是經，廣宣流佈。」
阿難言：「唯然！我已受持要者。世尊！當何名斯經？」
佛言：「阿難！是經名為『維摩詰所說』，亦名『不可思議解脫法門』，如是受持。」
佛說是經已，長者維摩詰、文殊師利、舍利弗、阿難等，及諸天、人、阿修羅一切大眾，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： 尊者！真是前所未有啊。正如佛所說，我應當遠離這樣的罪惡，奉行如來無數阿僧祇劫（asamkhya kalpa，無數大劫）所積累的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法）。如果未來世有善男子、善女人求大乘佛法，應當讓他們容易得到這樣的經典，並給予他們念力，使他們能夠受持讀誦，為他人廣泛解說。世尊！如果後世末法時代，有人能夠受持讀誦，為他人解說此經，應當知道這都是彌勒（Maitreya，未來佛）神力所建立的。」
佛說：「好啊，好啊！彌勒！正如你所說，佛也為你感到高興。」
於是，一切菩薩合掌對佛說：「我們也在如來滅度之後，在十方國土廣泛宣揚阿耨多羅三藐三菩提法，並且開導那些說法之人，使他們能夠得到這部經。」
這時，四天王對佛說：「世尊！無論在什麼地方，城邑聚落、山林曠野，只要有這部經卷，有人讀誦解說，我們都將率領諸位官屬，爲了聽法，前往那個地方，擁護那個人，方圓百由旬（yojana，古印度長度單位）之內，不讓任何人找到機會加害於他。」
這時，佛告訴阿難（Ananda，佛陀的十大弟子之一）：「受持這部經，廣泛地宣揚流佈。」
阿難說：「是的！我已經受持了要義。世尊！這部經應當叫什麼名字呢？」
佛說：「阿難！這部經名為『維摩詰所說』（Vimalakirti-nirdesa），也名為『不可思議解脫法門』，就這樣受持吧。」
佛說完這部經后，長者維摩詰（Vimalakirti）、文殊師利（Manjusri）、舍利弗（Sariputra）、阿難等，以及諸天、人、阿修羅一切大眾，聽了佛所說，都非常歡喜。
《維摩詰經》卷下
【English Translation】 English version: Venerable One! This is unprecedented. As the Buddha has said, I shall stay away from such evils and uphold the Dharma of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) accumulated by the Tathagata (Thus Come One) over countless asamkhya kalpas (incalculable eons). If, in the future, good men and good women seek the Mahayana (Great Vehicle), they should be enabled to easily obtain such sutras, and be given the power of mindfulness, so that they can receive, uphold, recite, and widely explain them to others. World Honored One! If, in the future, in the Dharma-ending age, there are those who can receive, uphold, recite, and explain this sutra to others, know that all of this is established by the divine power of Maitreya (the future Buddha).'
The Buddha said, 'Excellent, excellent! Maitreya! As you have said, the Buddha rejoices with you.'
Thereupon, all the Bodhisattvas, with their palms joined, said to the Buddha, 'We too, after the Tathagata's Parinirvana (complete extinction), will widely propagate the Dharma of Anuttara-samyak-sambodhi in the ten directions, and will also guide those who preach the Dharma, so that they may obtain this sutra.'
At that time, the Four Heavenly Kings said to the Buddha, 'World Honored One! Wherever, in cities, villages, mountains, forests, or wildernesses, there is this sutra, and there are those who recite and explain it, we shall lead our retinues to go to that place to listen to the Dharma, and protect that person, within a hundred yojanas (ancient Indian unit of distance) around, so that no one can find an opportunity to harm them.'
At that time, the Buddha said to Ananda (one of the ten principal disciples of the Buddha), 'Receive and uphold this sutra, and widely propagate it.'
Ananda said, 'Yes! I have already received and upheld the essential points. World Honored One! What should this sutra be called?'
The Buddha said, 'Ananda! This sutra is called 'Vimalakirti-nirdesa' (The Discourse of Vimalakirti), and it is also called 'The Inconceivable Liberation Dharma Door'. Receive and uphold it in this way.'
After the Buddha had spoken this sutra, the elder Vimalakirti (Spotless Fame), Manjusri (Gentle Glory), Sariputra (Son of Sharika), Ananda, and all the great assembly of gods, humans, and asuras (demigods), hearing what the Buddha had said, were all greatly delighted.
The Vimalakirti Sutra, Volume Two