Wei Mo Ji Suo Shuo Jing (維摩詰所說經)

姚秦三藏鳩摩羅什譯

Translated by the Tripitaka Master Kumarajiva of the Later Qin (Yao Qin) dynasty.

如是我聞：

Thus have I heard from the Buddha:

一時，佛在毘耶離菴羅樹園，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，悉已清淨，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，捨諸世間所有飾好；名稱高遠，踰於須彌；深信堅固，猶若金剛；法寶普照，而雨甘露；於眾言音，微妙第一；深入緣起，斷諸邪見，有無二邊，無復餘習；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，無量佛土皆嚴淨；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——

Once the Buddha was in the Amra tree garden of Vaishali, together with a great assembly of eight thousand great bhikshus and thirty-two thousand Bodhisattvas, all known to the great assembly, who had fully accomplished the original practices of great wisdom; they were established by the majestic spiritual power of the Buddhas, guardians of the city of the true Dharma, upholders of the true Dharma; they could roar the lion's roar, and their names were heard in the ten directions; though people had not invited them, they comforted them like friends; they continued the Three Jewels so that they would not be cut off; they subdued the demon enemies and conquered the heterodox teachers, were all already pure, and forever free from hindrances and bonds; their minds constantly abided in unobstructed liberation; mindfulness, concentration, dharani (the power to hold what is good without losing it) and eloquence never ceased; giving, morality, patience, diligence, meditation, wisdom and the power of skillful means were all fully possessed by them; they had attained the patience of non-acquisition and non-arising of phenomena; they were already able to follow along and turn the Dharma wheel of non-regression; they understood well the characteristics of phenomena and knew the capacities of beings; covering the great assemblies, they had attained fearlessness, and cultivated their own minds with merit and wisdom; their bodies were adorned with the marks and signs, their form and appearance were foremost, and they cast off all worldly ornaments; their fame reached far, surpassing Mount Sumeru; their deep faith was firm like vajra; the Dharma treasure shone everywhere and rained down ambrosia; in the great assembly their voices were wondrous and foremost; deeply entering dependent origination, they cut off all wrong views, and for the two extremes of being and non-being no residual habit remained; they expounded the Dharma without fear, like the lion's roar, and what they taught was like thunder, without measure, already beyond measure; they gathered the many Dharma treasures like a guide in the great sea, and had penetrated the deep and wondrous meaning of all phenomena; they knew well where beings come and go and what their minds practice; they were close to the Buddha's unequaled sovereign wisdom, the ten powers, the fearlessnesses and the eighteen unshared qualities; they closed the doors of all evil destinies, yet were born among the five paths to manifest bodies; they were great physician kings, skilled in curing all illnesses, giving medicine according to the disease so that people take it and practice; countless merits were accomplished, and countless Buddha lands were adorned and pure; none who saw or heard them failed to benefit, and nothing they did was wasted: all such merits were fully possessed by them.

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。

Their names were: Bodhisattva Equal Contemplation (Bodhisattva is short for bodhisattva, one who seeks awakening and also saves beings), Bodhisattva Unequal Contemplation, Bodhisattva Equal-Unequal Contemplation, Bodhisattva Sovereign King of Concentration, Bodhisattva Sovereign King of Dharma, Bodhisattva Dharma Mark, Bodhisattva Light Mark, Bodhisattva Light Adornment, Bodhisattva Great Adornment, Bodhisattva Jewel Accumulation, Bodhisattva Eloquence Accumulation, Bodhisattva Jewel Hand, Bodhisattva Jewel Seal Hand, Bodhisattva Ever Raised Hand, Bodhisattva Ever Lowered Hand, Bodhisattva Ever Sorrowful, Bodhisattva Joyful Roots, Bodhisattva Joyful King, Bodhisattva Eloquent Sound, Bodhisattva Akashagarbha (Space Treasury), Bodhisattva Holder of the Jeweled Torch, Bodhisattva Jewel Courage, Bodhisattva Jewel Vision, Bodhisattva Indra's Net, Bodhisattva Bright Net, Bodhisattva Contemplation without Conditions, Bodhisattva Wisdom Accumulation, Bodhisattva Jewel Victory, Bodhisattva Heavenly King, Bodhisattva Destroyer of Mara, Bodhisattva Lightning Virtue, Bodhisattva Sovereign King, Bodhisattva Adorned with Marks of Merit, Bodhisattva Lion's Roar, Bodhisattva Thunder Sound, Bodhisattva Mountain-Striking Sound, Bodhisattva Fragrant Elephant, Bodhisattva White Fragrant Elephant, Bodhisattva Ever Diligent, Bodhisattva Never Resting, Bodhisattva Wondrous Birth, Bodhisattva Flower Adornment, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Brahma Net, Bodhisattva Jewel Staff, Bodhisattva Invincible, Bodhisattva Adorner of Lands, Bodhisattva Golden Topknot, Bodhisattva Pearl Topknot, Bodhisattva Maitreya, and Bodhisattva Manjushri, Prince of the Dharma, thirty-two thousand in all.

復有萬梵天王屍棄等，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；並餘大威力諸天、龍神、夜叉、乾闥婆、阿脩羅、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，恭敬圍繞而為說法，譬如須彌山王顯於大海，安處眾寶師子之座，蔽於一切諸來大眾。

There were also ten thousand Brahma heavenly kings, Shikhin and others, who came down from the other four heavens to the Buddha's place to hear the Dharma; there were also twelve thousand heavenly lords, who likewise came down from the other four heavens and sat in the assembly; and the other heavens of great power, nagas, spirits, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas and others all came and sat in the assembly; the bhikshus (ordained men), bhikshunis (ordained women), upasakas (lay men) and upasikas (lay women) all came and sat in the assembly. At that time the Buddha, respectfully surrounded by countless hundreds of thousands of beings, taught the Dharma for them, like King Sumeru appearing in the great sea, seated on the lion throne of many jewels, outshining all the assembled who had come.

爾時毘耶離城有長者子，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於中現；又此三千大千世界諸須彌山、雪山、目真隣陀山、摩訶目真隣陀山、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，覩佛神力，歎未曾有！合掌禮佛，瞻仰尊顏，目不暫捨。於是長者子寶積即於佛前，以偈頌曰：

At that time in the city of Vaishali there was an elder's son named Ratnakara (Jewel Accumulation), who together with five hundred elders' sons came to the Buddha's place, each holding a canopy of the seven jewels, bowed with head to the Buddha's feet, and each offered his own canopy to the Buddha together. By the Buddha's majestic spiritual power, the jeweled canopies were joined into a single canopy, covering the whole three-thousand great thousand world, and the broad and long aspect of this world appeared within it; moreover, all the Sumeru mountains of this three-thousand great thousand world, the Snow Mountains, Mucilinda, Mahamucilinda, the Fragrant Mountain, the Jewel Mountain, the Golden Mountain, the Black Mountain, the Iron Encircling Mountain, the Great Iron Encircling Mountain, the great seas, rivers and streams, springs and sources, as well as the sun, moon and stars, the palaces of the devas, the palaces of the nagas and the palaces of the honored spirits, all appeared in the jeweled canopy; moreover, the Buddhas of the ten directions and the Dharma they were teaching also appeared in the jeweled canopy. Then the whole great assembly, seeing the spiritual power of the Buddha, exclaimed at what had never been before! They joined their palms and bowed to the Buddha, gazing up at his venerable face, their eyes not leaving it for a moment. Then the elder's son Ratnakara, before the Buddha, spoke in verse:

「目淨脩廣如青蓮，心淨已度諸禪定，

"His eyes are pure and long like blue lotus, his mind is pure and has gone beyond all meditations,

久積淨業稱無量，導眾以寂故稽首。

long accumulating pure deeds, his name is beyond measure, he guides the multitude by stillness, so I bow my head to him.

既見大聖以神變，普現十方無量土，

Having seen the Great Sage with his divine transformation, universally manifesting countless lands in the ten directions,

其中諸佛演說法，於是一切悉見聞。

where the Buddhas there expound the Dharma, and thus all is seen and heard.

法王法力超群生，常以法財施一切，

The power of the Dharma King surpasses all beings, ever giving the wealth of the Dharma to all,

能善分別諸法相，於第一義而不動，

well able to discern the characteristics of all phenomena, yet unmoved in the ultimate truth,

已於諸法得自在，是故稽首此法王。

having attained sovereignty over all phenomena, so I bow my head to this Dharma King.

說法不有亦不無，以因緣故諸法生，

The Dharma he teaches is neither being nor non-being; by reason of causes and conditions all phenomena arise,

無我無造無受者，善惡之業亦不亡。

there is no self, no maker, no receiver, yet the karma of good and evil does not perish.

始在佛樹力降魔，得甘露滅覺道成，

At first under the Buddha's tree he subdued Mara by power, attained the extinction of ambrosia and accomplished the path of awakening,

已無心意無受行，而悉摧伏諸外道。

already without mind or intention, without receiving or acting, and wholly subdued all the heterodox teachers.

三轉法輪於大千，其輪本來常清淨，

Three times he turned the Dharma wheel in the great thousand world, and that wheel is by nature ever pure,

天人得道此為證，三寶於是現世間。

devas and humans attaining the Way is the proof, and thus the Three Jewels appeared in the world.

以斯妙法濟群生，一受不退常寂然，

With this wondrous Dharma he saves beings; once received, there is no regression and always stillness,

度老病死大醫王，當禮法海德無邊。

the great physician king who ferries beings across old age, sickness and death, one should pay homage to the Dharma sea whose virtue is boundless.

毀譽不動如須彌，於善不善等以慈，

Unmoved by blame or praise like Mount Sumeru, he treats the good and the not-good with equal kindness,

心行平等如虛空，孰聞人寶不敬承？

his mind's conduct is equal like space; who, hearing of this treasure among people, would not revere and receive him?

今奉世尊此微蓋，於中現我三千界，

Now we offer to the World-Honored One this small canopy, in which our three-thousand worlds appear,

諸天龍神所居宮，乾闥婆等及夜叉。

the palaces where devas, nagas and spirits dwell, the gandharvas and others, and the yakshas.

悉見世間諸所有，十力哀現是化變，

All that exists in the world is seen, and the one of ten powers, out of compassion, shows this transformation,

眾覩希有皆歎佛，今我稽首三界尊。

the assembly, seeing the rare event, all praise the Buddha, and now I bow my head to the Honored One of the three realms.

大聖法王眾所歸，淨心觀佛靡不欣，

The great sage, Dharma King, is the one to whom all turn, with pure minds they contemplate the Buddha and all are delighted,

各見世尊在其前，斯則神力不共法；

each seeing the World-Honored One before himself; this is the unshared teaching of spiritual power;

佛以一音演說法，眾生隨類各得解，

the Buddha expounds the Dharma with a single voice, and beings, each according to his kind, gain understanding,

皆謂世尊同其語，斯則神力不共法；

all thinking that the World-Honored One speaks their own language; this is the unshared teaching of spiritual power;

佛以一音演說法，眾生各各隨所解，

the Buddha expounds the Dharma with a single voice, and beings, each according to what they understand,

普得受行獲其利，斯則神力不共法；

all receive and practice it and gain benefit; this is the unshared teaching of spiritual power;

佛以一音演說法，或有恐畏或歡喜，

the Buddha expounds the Dharma with a single voice; some become afraid and some become joyful,

或生厭離或斷疑，斯則神力不共法。

some give rise to disenchantment and some cut off doubts; this is the unshared teaching of spiritual power.

稽首十力大精進，稽首已得無所畏，

I bow my head to the one of ten powers and great diligence, I bow my head to the one who has attained fearlessness,

稽首住於不共法，稽首一切大導師，

I bow my head to the one who abides in the unshared teachings, I bow my head to the great guide of all,

稽首能斷眾結縛，稽首已到於彼岸，

I bow my head to the one who can cut through the many bonds, I bow my head to the one who has reached the other shore,

稽首能度諸世間，稽首永離生死道。

I bow my head to the one who can ferry across all the worlds, I bow my head to the one forever free from the path of birth and death.

悉知眾生來去相，善於諸法得解脫，

He fully knows the characteristics of beings' coming and going, and is skilled in liberation from all phenomena,

不著世間如蓮華，常善入於空寂行，

unattached to the world like a lotus flower, ever skilled in entering the practice of emptiness and stillness,

達諸法相無罣礙，稽首如空無所依。」

penetrating the characteristics of all phenomena without hindrance; I bow my head to him who is like space, relying on nothing."

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，願聞得佛國土清淨，唯願世尊說諸菩薩淨土之行！」

Then the elder's son Ratnakara, having spoken these verses, said to the Buddha: "World-Honored One! These five hundred elders' sons have all given rise to the aspiration for anuttara-samyak-sambodhi (meaning "unsurpassed, perfect and complete awakening," the perfect awakening attained by a Buddha), and wish to hear how one attains a pure Buddha land. May the World-Honored One teach the practices of the pure lands of the Bodhisattvas!"

佛言：「善哉！寶積！乃能為諸菩薩，問於如來淨土之行。諦聽，諦聽！善思念之，當為汝說！」於是寶積及五百長者子受教而聽。

The Buddha said: "Excellent, Ratnakara! You are even able to ask the Tathagata, on behalf of the Bodhisattvas, about the practices of the pure land. Listen carefully, listen carefully! Think on it well, and I will explain it for you!" Then Ratnakara and the five hundred elders' sons accepted the instruction and listened.

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？菩薩取於淨國，皆為饒益諸眾生故。譬如有人，欲於空地造立宮室，隨意無礙；若於虛空，終不能成！菩薩如是，為成就眾生故，願取佛國，願取佛國者，非於空也。

The Buddha said: "Ratnakara! The kinds of living beings are the Buddha land of the Bodhisattva. Why? A Bodhisattva takes a Buddha land according to the beings he teaches, takes a Buddha land according to the beings he tames, takes a Buddha land according to which land beings should enter the Buddha's wisdom by, and takes a Buddha land according to which land beings should give rise to Bodhisattva roots by. Why? When a Bodhisattva takes a pure land, it is all for the sake of benefiting living beings. It is like someone who wants to build a palace on empty ground: he can do it as he wishes without obstruction; but if in empty space, he could never build it! A Bodhisattva is also like this: for the sake of bringing beings to maturity, he vows to take a Buddha land, and one who vows to take a Buddha land does so not in empty space.

「寶積！當知：直心是菩薩淨土——菩薩成佛時，不諂眾生來生其國；深心是菩薩淨土——菩薩成佛時，具足功德眾生來生其國；菩提心是菩薩淨土——菩薩成佛時，大乘眾生來生其國；佈施是菩薩淨土——菩薩成佛時，一切能捨眾生來生其國；持戒是菩薩淨土——菩薩成佛時，行十善道滿願眾生來生其國；忍辱是菩薩淨土——菩薩成佛時，三十二相莊嚴眾生來生其國；精進是菩薩淨土——菩薩成佛時，勤修一切功德眾生來生其國；禪定是菩薩淨土——菩薩成佛時，攝心不亂眾生來生其國；智慧是菩薩淨土——菩薩成佛時，正定眾生來生其國；四無量心是菩薩淨土——菩薩成佛時，成就慈、悲、喜、捨眾生來生其國；四攝法是菩薩淨土——菩薩成佛時，解脫所攝眾生來生其國；方便是菩薩淨土——菩薩成佛時，於一切法方便無礙眾生來生其國；三十七道品是菩薩淨土——菩薩成佛時，念處、正勤、神足、根、力、覺、道眾生來生其國；迴向心是菩薩淨土——菩薩成佛時，得一切具足功德國土；說除八難是菩薩淨土——菩薩成佛時，國土無有三惡、八難；自守戒行、不譏彼闕是菩薩淨土——菩薩成佛時，國土無有犯禁之名；十善是菩薩淨土——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。

(The Buddha continued:) "Ratnakara! You should know: the straight mind is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who are not flattering or crooked are born in his land. The deep mind is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings complete in merit are born in his land. The mind of bodhi is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings of the Mahayana are born in his land. Giving is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, all beings who are able to give up are born in his land. Keeping precepts is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who have fulfilled the vow of practicing the ten wholesome paths are born in his land. Patience is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings adorned with the thirty-two marks are born in his land. Diligence is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who diligently cultivate all merits are born in his land. Meditation is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who gather the mind without distraction are born in his land. Wisdom is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings of right concentration are born in his land. The four immeasurable minds are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who have accomplished kindness, compassion, joy and equanimity are born in his land. The four means of embracing beings are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings embraced and liberated are born in his land. Skillful means are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings with unobstructed skillful means in all phenomena are born in his land. The thirty-seven factors of awakening are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings of the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening and the path are born in his land. The mind of dedication is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, he obtains a land fully possessed of all merits. Teaching the removal of the eight difficulties is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, his land has no three evil paths and no eight difficulties. Keeping one's own precepts and not criticizing the faults of others is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, his land has not even the name of breaking prohibitions. The ten wholesome acts are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings whose lives are not cut short midway, who are very wealthy, who practice pure conduct, whose words are truthful, who always use gentle speech, whose families do not separate, who are skilled at settling disputes, whose words are always beneficial, who are not jealous, not angry, and have right view are born in his land.

「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，則佛土淨；隨佛土淨，則說法淨；隨說法淨，則智慧淨；隨智慧淨，則其心淨；隨其心淨，則一切功德淨。是故，寶積！若菩薩欲得淨土，當淨其心；隨其心淨，則佛土淨。」

(The Buddha continued:) "Thus, Ratnakara! A Bodhisattva, following his straight mind, is able to set out in practice; following his setting out in practice, he gains the deep mind; following his deep mind, his intention is tamed; following his tamed intention, he acts as he has said; following acting as he has said, he is able to dedicate; following his dedication, he has skillful means; following his skillful means, he brings beings to maturity; following bringing beings to maturity, his Buddha land is pure; following his Buddha land being pure, his teaching of the Dharma is pure; following his teaching being pure, his wisdom is pure; following his wisdom being pure, his mind is pure; following his mind being pure, all merits are pure. Therefore, Ratnakara! If a Bodhisattva wishes to attain a pure land, he should purify his mind; following his mind being pure, his Buddha land is pure."

爾時舍利弗承佛威神作是念：「若菩薩心淨，則佛土淨者，我世尊本為菩薩時，意豈不淨，而是佛土不淨若此？」

At that time Shariputra, through the Buddha's majestic spiritual power, thought: "If the mind of the Bodhisattva is pure, then his Buddha land is pure. When my World-Honored One was a Bodhisattva in the past, was his mind not pure, that this Buddha land should be so impure?"

佛知其念，即告之言：「於意云何？日月豈不淨耶，而盲者不見？」

The Buddha, knowing his thought, said to him: "What do you think? Are the sun and moon not pure, that the blind cannot see?"

對曰：「不也，世尊！是盲者過，非日月咎。」

He answered: "No, World-Honored One! That is the fault of the blind, not the fault of the sun and moon."

「舍利弗！眾生罪故，不見如來佛土嚴淨，非如來咎；舍利弗！我此土淨，而汝不見。」

(The Buddha continued:) "Shariputra! Because beings have sins, they do not see the adornment and purity of the Tathagata's Buddha land; it is not the fault of the Tathagata. Shariputra! This land of mine is pure, but you do not see it."

爾時螺髻梵王語舍利弗：「勿作是意，謂此佛土以為不淨。所以者何？我見釋迦牟尼佛土清淨，譬如自在天宮。」

Then Brahma King Shikhin said to Shariputra: "Do not have this thought, thinking that this Buddha land is impure. Why? I see the land of Shakyamuni Buddha as pure, like the palace of the Heaven of Sovereignty."

舍利弗言：「我見此土丘陵坑坎、荊蕀沙礫、土石諸山、穢惡充滿。」

Shariputra said: "I see this land full of hills, pits, thorns, sand and gravel, earth and stone mountains, filled with filth."

螺髻梵王言：「仁者心有高下，不依佛慧，故見此土為不淨耳！舍利弗！菩薩於一切眾生悉皆平等，深心清淨，依佛智慧，則能見此佛土清淨。」

Brahma King Shikhin said: "Your mind has high and low, and does not rely on the Buddha's wisdom, so you see this land as impure, that is all! Shariputra! A Bodhisattva is wholly equal toward all beings, his deep mind is pure, and relying on the Buddha's wisdom he can see this Buddha land as pure."

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，一切大眾歎未曾有，而皆自見坐寶蓮華。佛告舍利弗：「汝且觀是佛土嚴淨？」

Then the Buddha pressed the ground with his toe, and at once the three-thousand great thousand world was adorned with hundreds of thousands of precious jewels, like the land adorned with the countless jewel merits of the Jewel Adornment Buddha, and the whole great assembly exclaimed at what had never been before, and each saw himself seated on a jeweled lotus flower. The Buddha said to Shariputra: "Now look, how adorned and pure is this Buddha land?"

舍利弗言：「唯然，世尊！本所不見，本所不聞，今佛國土嚴淨悉現。」

Shariputra said: "Yes, World-Honored One! What I had never before seen, what I had never before heard, now the adornment and purity of the Buddha land are all manifest."

佛語舍利弗：「我佛國土常淨若此，為欲度斯下劣人故，示是眾惡不淨土耳！譬如諸天，共寶器食，隨其福德，飯色有異。如是，舍利弗！若人心淨，便見此土功德莊嚴。」

The Buddha said to Shariputra: "My Buddha land is always pure like this; it is only for the sake of saving these inferior beings that I show this land of many evils and impurities! It is like the devas who eat together from a jeweled vessel: according to each one's merit, the color of the food differs. Thus, Shariputra! If a person's mind is pure, he will see the merit and adornment of this land."

當佛現此國土嚴淨之時，寶積所將五百長者子皆得無生法忍，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，得法眼淨；八千比丘，不受諸法，漏盡意解。

When the Buddha manifested the adornment and purity of this land, the five hundred elders' sons led by Ratnakara all attained the patience of non-arising of phenomena, and eighty-four thousand people all gave rise to the aspiration for unsurpassed, perfect awakening. The Buddha withdrew his spiritual power, and the world returned to what it was before; thirty-two thousand devas and humans seeking the Shravaka vehicle knew that all conditioned phenomena are impermanent, left dust and defilement far behind, and attained the purity of the Dharma eye; eight thousand bhikshus, not clinging to any phenomena, exhausted their outflows and were liberated in mind.

爾時毘耶離大城中有長者，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，大願成就；明瞭眾生心之所趣，又能分別諸根利鈍，久於佛道，心已純淑，決定大乘；諸有所作，能善思量；住佛威儀，心大如海，諸佛諮嗟，弟子、釋、梵、世主所敬。欲度人故，以善方便居毘耶離；資財無量，攝諸貧民；奉戒清淨，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，奉持沙門清淨律行；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；遊諸四衢，饒益眾生；入治政法，救護一切；入講論處，導以大乘；入諸學堂，誘開童蒙；入諸婬舍，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。

At that time in the great city of Vaishali there was an elder named Vimalakirti, who had already made offerings to countless Buddhas, deeply planted good roots, and attained the patience of non-arising; his eloquence was unobstructed, he played with spiritual powers, and he had attained all dharanis; he had gained fearlessness, subdued the toil and enmity of Mara; he had entered the deep Dharma gates, was skilled in the perfection of wisdom (prajna), mastered skillful means, and had accomplished great vows; he understood where the minds of beings were heading, and could distinguish the sharp and dull faculties; long on the Buddha's path, his mind was already pure and refined, and he was resolved on the Mahayana; whatever he did, he could consider well; he abided in the Buddha's dignified bearing, his mind was great as the sea, praised by all the Buddhas, and revered by disciples, Indra, Brahma and the world's lords. For the sake of saving people, through skillful means he dwelt in Vaishali; with limitless wealth, he took in the poor; keeping the precepts purely, he took in those who broke the prohibitions; through patience he tamed his conduct, and took in those who were angry; through great diligence he took in the lazy; with single-minded meditative stillness he took in those with scattered minds; with resolute wisdom he took in the unwise; though a layman in white, he upheld the pure monastic discipline of a shramana; though living at home, he was not attached to the three realms; he appeared to have a wife and children, yet always practiced pure conduct; he appeared to have a household, yet always delighted in detachment; though he wore jeweled ornaments, he adorned his body with the marks and signs; though he also ate and drank, he took the joy of meditation as his flavor; if he went to places of gambling, he used them to save people; he accepted the heterodox, but did not destroy right faith; though versed in worldly books, he always delighted in the Buddha Dharma; all who saw him revered him, and in receiving offerings he was foremost; holding to the true Dharma, he took in the old and young; in all his business ventures he was successful, but though he gained worldly profit, he took no joy in it; he roamed the crossroads, benefiting beings; he entered the places of government and law, protecting all; he entered places of discourse, guiding with the Mahayana; he entered all schools, enlightening and guiding the young; he entered brothels, showing the faults of desire; he entered wine shops, and was able to establish their resolve; among elders, he was the most honored of elders, and taught them the supreme Dharma; among laymen, he was the most honored of laymen, and cut off their greed and attachment; among kshatriyas, he was the most honored of kshatriyas, teaching them patience; among brahmins, he was the most honored of brahmins, removing their arrogance; among great ministers, he was the most honored of great ministers, teaching them the right Dharma; among princes, he was the most honored of princes, showing them loyalty and filial piety; among palace officials, he was the most honored of palace officials, transforming the palace women; among commoners, he was the most honored of commoners, causing them to build the power of merit; among the Brahma devas, he was the most honored of Brahma devas, instructing them in supreme wisdom; among the Indras, he was the most honored of Indras, showing them impermanence; among the world-protectors, he was the most honored of world-protectors, protecting all beings: the elder Vimalakirti benefited beings with such countless skillful means.

其以方便，現身有疾。以其疾故，國王、大臣、長者、居士、婆羅門等，及諸王子並餘官屬，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；是身如浮云，須臾變滅；是身如電，念念不住；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，如草木瓦礫；是身無作，風力所轉；是身不淨，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。

Through skillful means, he showed himself ill. Because he was ill, kings, ministers, elders, laymen, brahmins and others, as well as the princes and the rest of the officials, countless thousands of people, all went to inquire after his illness. To those who came, Vimalakirti, using his bodily illness, widely taught the Dharma: "Good sirs! This body is impermanent, not strong, powerless and not firm; it is a thing that quickly decays and cannot be relied on! It is suffering and affliction, where many illnesses gather. Good sirs! A body like this the wise do not depend on; this body is like a lump of foam, which cannot be grasped; this body is like a bubble, which cannot stand long; this body is like a mirage, born of thirsty craving; this body is like a banana tree, with no solid core; this body is like an illusion, arising from inversion; this body is like a dream, a deluded view; this body is like a shadow, appearing from the conditions of karma; this body is like an echo, belonging to various causes and conditions; this body is like a floating cloud, changing and vanishing in an instant; this body is like lightning, not staying from one moment to the next; this body has no master, like the earth; this body has no self, like fire; this body has no lifespan, like wind; this body has no person, like water; this body is unreal, with the four great elements as its home; this body is empty, free from self and what belongs to self; this body is without knowing, like grass, trees, tiles and gravel; this body is without action, turned by the force of wind; this body is impure, full of filth; this body is false, and though it borrows bathing, clothes and food, it must return to dissolution; this body is a calamity, afflicted by a hundred and one illnesses; this body is like a dry well on a hill, pressed on by old age; this body is not fixed, and will surely die; this body is like a poisonous snake, like an enemy and thief, like an empty village, put together by the aggregates, the elements and the sense bases."

「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：從如是無量清淨法生如來身。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。」

(Vimalakirti continued:) "Virtuous ones! This body is something to be wearied of; you should delight in seeking the Buddha's body. Why? The Buddha's body is the Dharma body! It is born of immeasurable merit and wisdom; born of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation; born of kindness, compassion, joy and equanimity; born of the perfections (paramita, meaning 'reaching the other shore', that is, crossing from the shore of birth and death to the shore of liberation) of giving, discipline, patience, gentleness, diligent effort, meditation, liberation, samadhi (a state of concentration in which the mind is focused and undistracted), learning and wisdom; born of skillful means; born of the six supernormal powers; born of the three knowledges; born of the thirty-seven factors of enlightenment; born of calm abiding and insight; born of the ten powers, the four fearlessnesses and the eighteen unshared qualities; born of cutting off all unwholesome dharmas and gathering all wholesome dharmas; born of truthfulness; born of non-negligence. Born of such immeasurable pure dharmas is the Tathagata's body. Virtuous ones! If you wish to attain the Buddha's body and cut off the illnesses of all beings, you should give rise to the mind of unsurpassed perfect enlightenment."

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。

In this way the elder Vimalakirti, for all those who came to ask after his illness, spoke the Dharma as suited them, and led countless thousands of them all to give rise to the mind of unsurpassed perfect enlightenment.

爾時長者維摩詰，自念：「寢疾於床，世尊大慈，寧不垂愍？」

Then the elder Vimalakirti thought to himself: "I lie ill in bed; does the World-Honored One, in his great compassion, not take pity on me?"

佛知其意，即告舍利弗：「汝行詣維摩詰問疾。」

The Buddha knew his thought, and said to Shariputra: "Go to Vimalakirti and ask after his illness."

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；於諸見不動，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。」

Shariputra said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once, in a forest, I was sitting in quiet meditation beneath a tree, when Vimalakirti came and said to me: 'Hey, Shariputra! You need not sit like this to be sitting in meditation. Sitting in meditation means not manifesting body and mind in the three realms; that is sitting in meditation. It means not rising from the concentration of cessation and yet showing all deportments; that is sitting in meditation. It means not abandoning the Way and yet showing the affairs of ordinary people; that is sitting in meditation. It means the mind neither abiding within nor being outside; that is sitting in meditation. It means not moving among all views while cultivating the thirty-seven factors; that is sitting in meditation. It means not cutting off afflictions and yet entering nirvana (the state in which afflictions cease and one is no longer bound to the cycle of birth and death); that is sitting in meditation. If one can sit in this way, it is what the Buddha approves.' At that time I, World-Honored One, on hearing this, fell silent and could not answer, and so I am not fit to go and ask after his illness."

佛告大目犍連：「汝行詣維摩詰問疾。」

The Buddha said to Mahamaudgalyayana: "Go to Vimalakirti and ask after his illness."

目連白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔入毘耶離大城，於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，善於知見無所罣礙，以大悲心讚於大乘，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。」

Maudgalyayana said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I entered the great city of Vaishali and was teaching the Dharma to lay people in a lane. Vimalakirti came and said to me: 'Hey, Great Maudgalyayana! In teaching the Dharma to white-robed laymen, you should not speak as you do, virtuous one. To teach the Dharma, one should speak in accord with the Dharma. The Dharma has no beings, because it is free of the stain of beings; the Dharma has no self, because it is free of the stain of self; the Dharma has no life span, because it is free of birth and death; the Dharma has no person, because the limits of before and after are cut off; the Dharma is always still, because all appearances are extinguished; the Dharma is free of appearance, because it has nothing to cling to; the Dharma has no name, because speech is cut off; the Dharma has no speaking, because it is free of discursive thought; the Dharma has no form, because it is like empty space; the Dharma has no idle talk, because it is ultimately empty; the Dharma has no mine, because it is free of what is mine; the Dharma has no discrimination, because it is free of the consciousnesses; the Dharma has no comparison, because it has no counterpart; the Dharma does not belong to causes and is not within conditions; the Dharma is the same as the Dharma-nature, because it enters all dharmas; the Dharma follows suchness, because there is nothing it follows; the Dharma abides in true reality, because the extremes do not move; the Dharma has no wavering, because it does not rely on the six objects; the Dharma has no coming or going, because it never abides; the Dharma accords with emptiness, with signlessness, and responds to non-action; the Dharma is free of good and ugly, the Dharma has no increase or decrease, the Dharma has no arising or ceasing, the Dharma has nowhere to return to; the Dharma goes beyond eye, ear, nose, tongue, body and mind; the Dharma has no high or low, the Dharma abides always without moving, the Dharma is free of all contemplation and practice. Hey, Great Maudgalyayana! Such is the mark of the Dharma; how can it be spoken of? One who speaks the Dharma neither speaks nor shows; one who hears the Dharma neither hears nor gains. It is like a magician teaching the Dharma to an illusory person. You should establish this intention and then teach the Dharma. You should understand that the faculties of beings are sharp or dull, be skilled in knowing and seeing without hindrance, praise the Great Vehicle with a heart of great compassion, keep in mind repaying the Buddha's kindness and not cutting off the Three Jewels, and then teach the Dharma.' When Vimalakirti spoke this Dharma, eight hundred laymen gave rise to the mind of unsurpassed perfect enlightenment. I do not have such eloquence, and so I am not fit to go and ask after his illness."

佛告大迦葉：「汝行詣維摩詰問疾。」

The Buddha said to Mahakashyapa: "Go to Vimalakirti and ask after his illness."

迦葉白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於貧裡而行乞，時維摩詰來謂我言：『唯，大迦葉！有慈悲心而不能普，捨豪富從貧乞。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，入於聚落，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。」

Kashyapa said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was begging for food in a poor lane, when Vimalakirti came and said to me: 'Hey, Great Kashyapa! You have a compassionate heart but it is not universal; you pass by the rich and wealthy and beg from the poor. Kashyapa! Dwelling in the Dharma of equality, you should beg for food in order, house by house. For the sake of not eating, you should beg for food; for the sake of breaking the mark of union, you should take your food in lumps; for the sake of not receiving, you should receive that food; entering a village with the thought of an empty settlement, the forms you see should be equal to blindness, the sounds you hear equal to echoes, the scents you smell equal to the wind, the tastes you eat undiscriminated, the touches you receive like the realization of wisdom, knowing all dharmas like illusory appearances, with no self-nature and no other-nature, never having arisen and now without ceasing. Kashyapa! If you can enter the eight liberations without abandoning the eight wrong paths, enter the true Dharma by way of the marks of wrong, give one meal to all beings, and make offerings to the Buddhas and all the worthy sages, and only then eat, then eating in this way is neither having afflictions nor being free of afflictions, neither entering concentration nor leaving concentration, neither dwelling in the world nor dwelling in nirvana; and the one who gives gains neither great merit nor small, is neither benefited nor harmed, and so truly enters the Buddha's Way without relying on the shravaka path. Kashyapa! If you eat in this way, you do not receive others' alms in vain.' At that time I, World-Honored One, on hearing this, gained something never known before, and at once felt deep respect for all Bodhisattvas, and thought: 'This one is known as a householder, and yet his eloquence and wisdom reach such a degree! Who, hearing this, would not give rise to the mind of unsurpassed perfect enlightenment?' From then on, I no longer urged people to follow the shravaka or pratyekabuddha path. So I am not fit to go and ask after his illness."

佛告須菩提：「汝行詣維摩詰問疾。」

The Buddha said to Subhuti: "Go to Vimalakirti and ask after his illness."

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！若能於食等者，諸法亦等，諸法等者，於食亦等；如是行乞，乃可取食。若須菩提不斷婬、怒、痴，亦不與俱；不壞於身，而隨一相；不滅痴愛，起於明脫；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、刪闍夜毘羅胝子、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，離清淨法；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，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。於意云何？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，二百天子得法眼淨，故我不任詣彼問疾。」

Subhuti said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I entered his house to beg for food, and Vimalakirti took my bowl, filled it with rice, and said to me: 'Hey, Subhuti! If you can be equal toward food, all dharmas are equal; if all dharmas are equal, you are equal toward food; begging in this way, you may take food. If Subhuti does not cut off lust, anger and delusion yet does not dwell together with them; does not destroy the body yet follows the one mark; does not extinguish ignorance and craving yet gives rise to bright liberation; attains liberation through the marks of the five grave offenses yet is neither released nor bound; does not see the Four Truths yet is not one who fails to see the truths; neither attains the fruit nor fails to attain the fruit; is neither an ordinary person nor apart from the ways of ordinary persons; is neither a saint nor not a saint; though accomplishing all dharmas, is free of the marks of dharmas, then you may take food. If Subhuti does not see the Buddha and does not hear the Dharma; if those six teachers of other paths, Purana Kashyapa, Maskarin Gosaliputra, Sanjayin Vairatiputra, Ajita Keshakambala, Kakuda Katyayana and Nirgrantha Jnatiputra, are your teachers, and you left home because of them, and whatever they fall into you also fall into, then you may take food. If Subhuti enters all wrong views and does not reach the other shore; dwells in the eight difficulties and does not attain freedom from difficulties; is the same as the afflictions and is apart from pure dharmas; if you attain the samadhi of non-contention and all beings attain this concentration too; if what is given to you is not called a field of merit, and those who make offerings to you fall into the three evil paths; if you work hand in hand with the many demons as companions in toil; if you are no different from the many demons and the dust-toil of the world; if you hold resentment toward all beings, slander the Buddhas, destroy the Dharma, do not enter the ranks of the Sangha, and never attain extinction: if you are like this, then you may take food.' At that time I, World-Honored One, on hearing this, was bewildered, not knowing what he was saying or what to answer. So I put down the bowl and meant to leave his house. Vimalakirti said: 'Hey, Subhuti! Take the bowl and do not be afraid. What do you think? If a conjured person made by the Tathagata were to question you in this way, would you be afraid?' I said: 'No!' Vimalakirti said: 'All dharmas are like illusory appearances, and you should not now have any fear. Why? All speech does not depart from this mark, and as for the wise, they do not cling to words and so have no fear. Why? The nature of words is to be free; to have no words is liberation; the mark of liberation is all dharmas.' When Vimalakirti spoke this Dharma, two hundred devas gained the pure Dharma eye, and so I am not fit to go and ask after his illness."

佛告富樓那彌多羅尼子：「汝行詣維摩詰問疾。」

The Buddha said to Purna Maitrayaniputra: "Go to Vimalakirti and ask after his illness."

富樓那白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於大林中，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，內於牛跡；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，於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。」

Purna said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once, in a great forest, under a tree, I was teaching the Dharma to newly ordained monks. Vimalakirti came and said to me: 'Hey, Purna! First you should enter concentration and observe these people's minds before teaching the Dharma. Do not put foul food in a precious vessel; you should know what these monks have in mind, and not mistake lapis lazuli for crystal. You cannot know the root faculties of beings, and so should not teach them by the Small Vehicle Dharma. They have no sores themselves, so do not injure them; if they wish to walk the great road, do not point them to a small path; do not put the great ocean into an ox's hoofprint; do not equate the light of the sun with the firefly. Purna! These monks long ago gave rise to the Great Vehicle mind, and in between forgot this intention; how can you teach them with the Small Vehicle Dharma? I see that Small Vehicle wisdom is slight and shallow, like that of a blind man, and cannot discern whether the faculties of all beings are sharp or dull.' Then Vimalakirti entered samadhi and let these monks recognize their past lives: how they had planted roots of many virtues in the presence of five hundred Buddhas and dedicated them to unsurpassed perfect enlightenment. At once they were suddenly clear and returned to their original minds, and the monks bowed with their heads at Vimalakirti's feet. Then Vimalakirti taught them the Dharma, and they did not regress from unsurpassed perfect enlightenment. I thought that a shravaka who does not examine people's capacities should not teach the Dharma, and so I am not fit to go and ask after his illness."

佛告摩訶迦旃延：「汝行詣維摩詰問疾。」

The Buddha said to Mahakatyayana: "Go to Vimalakirti and ask after his illness."

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。」

Katyayana said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once the Buddha briefly taught the essentials of the Dharma to the monks, and I immediately expanded on their meaning behind him, speaking of the meaning of impermanence, of suffering, of emptiness, of no-self and of tranquil extinction. Vimalakirti came and said to me: 'Hey, Katyayana! Do not use the mind of arising and ceasing to speak the Dharma of true reality. Katyayana! All dharmas ultimately neither arise nor cease; this is the meaning of impermanence. The five aggregates, thoroughly understood as empty and without arising, is the meaning of suffering. All dharmas ultimately have nothing; this is the meaning of emptiness. Regarding self and no-self as not two is the meaning of no-self. Dharmas have never arisen and now do not cease; this is the meaning of tranquil extinction.' When he spoke this Dharma, the minds of those monks were liberated. So I am not fit to go and ask after his illness."

佛告阿那律：「汝行詣維摩詰問疾。」

The Buddha said to Aniruddha: "Go to Vimalakirti and ask after his illness."

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，名曰嚴淨，與萬梵俱，放淨光明，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，如觀掌中菴摩勒果。』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。』於是嚴淨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。」

Aniruddha said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was walking in meditation in a certain place, when a Brahma king named Adornment-Pure came with ten thousand Brahmas, emitting pure light, to where I was, bowed with his head at my feet, and asked me: 'How much does Aniruddha see with the heavenly eye?' I answered at once: 'Virtuous one! I see the three-thousand great-thousand world of this Shakyamuni Buddha-land as one looks at an amalaka fruit in the palm of the hand.' Vimalakirti came and said to me: 'Hey, Aniruddha! Is what the heavenly eye sees made, with a mark, or not made, without a mark? If it has a mark, it is equal to the five supernormal powers of outsiders; if it has no mark, it is unconditioned and should not have seeing.' World-Honored One! I was silent then. The Brahmas, hearing his words, gained something never known before, and at once bowed to him and asked: 'Who in the world has the true heavenly eye?' Vimalakirti said: 'There is one. The Buddha, the World-Honored One, has the true heavenly eye; he is always in samadhi and sees all buddha-lands entirely, without the two marks.' Then Brahma King Adornment-Pure and his retinue of five hundred Brahma-devas all gave rise to the mind of unsurpassed perfect enlightenment, and when they had bowed at Vimalakirti's feet, suddenly vanished. So I am not fit to go and ask after his illness."

佛告優波離：「汝行詣維摩詰問疾。」

The Buddha said to Upali: "Go to Vimalakirti and ask after his illness."

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，願解疑悔，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，心淨故眾生淨。心亦不在內、不在外、不在中間，如其心然，罪垢亦然，諸法亦然，不出於如如。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，無妄想是淨；顛倒是垢，無顛倒是淨；取我是垢，不取我是淨。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：『自捨如來，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，作是願言：『令一切眾生皆得是辯。』故我不任詣彼問疾。」

Upali said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once two monks had violated the discipline and, feeling ashamed, did not dare ask the Buddha, and came to ask me: 'Hey, Upali! We have broken the discipline and are truly ashamed, and do not dare ask the Buddha; we hope you will resolve our doubt and remorse, so that we may be free of this fault.' I at once explained it to them according to the Dharma. Then Vimalakirti came and said to me: 'Hey, Upali! Do not make the sin of these two monks heavier! You should simply remove it directly and not disturb their minds. Why? The nature of that sin is not inside, not outside, and not in between. As the Buddha said, because the mind is defiled, beings are defiled; because the mind is pure, beings are pure. The mind too is not inside, not outside, and not in between; as the mind is, so is the sin and defilement, so are all dharmas, none going beyond suchness. Upali! When the mind-mark attains liberation, is there still defilement?' I said: 'No!' Vimalakirti said: 'The mind-marks of all beings are without defilement in the same way. Hey, Upali! False thinking is defilement and no false thinking is purity; inversion is defilement and no inversion is purity; grasping a self is defilement and not grasping a self is purity. Upali! All dharmas arise and cease without abiding, like illusions and lightning; dharmas do not depend on each other, not even for the space of a thought; all dharmas are false views, like dreams, like heat shimmer, like the moon in water, like images in a mirror, born from false thinking. One who knows this is called one who upholds the discipline; one who knows this is called one who understands well.' Then the two monks said: 'What supreme wisdom! This is beyond Upali; even among the upholders of discipline, he could not speak like this.' I answered at once: 'Apart from the Tathagata, no shravaka or Bodhisattva can overcome his joy in eloquence; his wisdom and clarity are like this!' Then the two monks' doubt and remorse were removed at once, and they gave rise to the mind of unsurpassed perfect enlightenment, and vowed: 'May all beings gain such eloquence.' So I am not fit to go and ask after his illness."

佛告羅睺羅：「汝行詣維摩詰問疾。」

The Buddha said to Rahula: "Go to Vimalakirti and ask after his illness."

羅睺羅白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔時，毘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，捨轉輪王位，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，淨五眼，得五力，立五根；不惱於彼，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。」

Rahula said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once the sons of the elders of Vaishali came to where I was, bowed with their heads at my feet, and asked me: 'Hey, Rahula! You are the Buddha's son, and gave up the throne of a wheel-turning king to leave home and follow the Way. What benefit is there in leaving home?' I explained to them according to the Dharma the benefit of the merit of leaving home. Vimalakirti came and said to me: 'Hey, Rahula! You should not speak of the benefit of the merit of leaving home. Why? To have no benefit and no merit is leaving home; only conditioned dharmas can be said to have benefit and merit. Leaving home is for the sake of the unconditioned Dharma, and in the unconditioned Dharma there is no benefit and no merit. Rahula! One who leaves home has no that and no this, and no in-between; he is free of the sixty-two views and dwells in nirvana; he is what the wise accept and where the sages walk; he subdues the many demons, crosses the five paths, purifies the five eyes, gains the five powers and establishes the five roots; he does not trouble others, is free of all mixed evils; he crushes the outsiders and transcends provisional names; he emerges from the mud, without attachments; he has no what-is-mine and receives nothing; he has no disturbance, and holds joy within; he guards others' minds, follows meditation and is free of faults. If one can do this, that is truly leaving home.' Then Vimalakirti said to the sons of the elders: 'You should all leave home together in the true Dharma. Why? A Buddha's age is hard to meet!' The elders' sons said: 'Layman! We have heard the Buddha say that without our parents' permission we may not leave home.' Vimalakirti said: 'So it is! But if you give rise to the mind of unsurpassed perfect enlightenment, that is leaving home, and that is full ordination.' Then thirty-two elders' sons all gave rise to the mind of unsurpassed perfect enlightenment, and so I am not fit to go and ask after his illness."

佛告阿難：「汝行詣維摩詰問疾。」

The Buddha said to Ananda: "Go to Vimalakirti and ask after his illness."

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，莫使異人聞此麁言；無令大威德諸天，及他方淨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，而能救諸疾人？」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！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。」

Ananda said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once the World-Honored One had a slight illness in his body and needed cow's milk, so I took my bowl and stood at the door of a great Brahmin's house. Vimalakirti came and said to me: 'Hey, Ananda! Why are you standing here early in the morning with a bowl?' I said: 'Layman! The World-Honored One has a slight illness in his body and needs cow's milk, so I have come here.' Vimalakirti said: 'Stop, stop! Ananda! Do not say such words! The Tathagata's body is a vajra body, with all evils cut off and all goodness gathered together; what illness could he have? What distress could he have? Go away quietly! Ananda! Do not slander the Tathagata, and do not let outsiders hear this coarse speech; do not let the great and mighty gods, and the Bodhisattvas who have come from pure lands elsewhere, hear it. Ananda! Even a wheel-turning sage king, because of a little merit, is free of illness; how much more the Tathagata, whose gathering of immeasurable merit is the most supreme? Go, Ananda! Do not let us bear this shame. If outsiders and Brahmins hear these words, they will think: 'How can he be called a teacher? He cannot cure his own illness; how can he cure the illnesses of others?' Quickly and secretly go away, and do not let anyone hear. You should know, Ananda, that the bodies of the Tathagatas are Dharma bodies, not bodies of thought and desire. The Buddha is the World-Honored One, who transcends the three realms; the Buddha's body is free of outflows, all outflows exhausted; the Buddha's body is unconditioned and does not fall into any count. With such a body, what illness could there be? What distress could there be?' At that time I, World-Honored One, was truly ashamed, wondering whether I, so close to the Buddha, had heard wrongly. Then I heard a voice in the air say: 'Ananda! It is as the layman says. It is only because the Buddha has appeared in the evil world of the five turbidities that he shows this Dharma to deliver beings. Go, Ananda! Take the milk and do not be ashamed.' World-Honored One! Such are Vimalakirti's wisdom and eloquence! So I am not fit to go and ask after his illness."

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。

In this way, the five hundred great disciples each told the Buddha of their own past encounter, praising what Vimalakirti had said, and all said they were not fit to go and ask after his illness.

於是佛告彌勒菩薩：「汝行詣維摩詰問疾。」

Then the Buddha said to Maitreya Bodhisattva: "Go to Vimalakirti and ask after his illness."

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；於正位中，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，捨於分別菩提之見。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，捨諸見故；離是菩提，離諸妄想故；障是菩提，障諸願故；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，性清淨故；無取是菩提，離攀緣故；無異是菩提，諸法等故；

Maitreya said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was teaching the practice of the stage of non-retrogression to the king of the Tushita heaven and his retinue. Vimalakirti came and said to me: 'Maitreya! The World-Honored One has predicted that you, virtuous one, will attain unsurpassed perfect enlightenment in one more life. In which life are you to receive the prediction? The past? The future? The present? If a past life, the past life has already ceased; if a future life, the future life has not yet come; if the present life, the present life does not abide. As the Buddha said: "Monks! At this very moment you are being born, aging and ceasing." If you receive the prediction through non-birth, non-birth is the right position; and in the right position there is no receiving of prediction and no attaining of unsurpassed perfect enlightenment. How then does Maitreya receive a prediction of one more life? Does he receive it through the birth of suchness, or the ceasing of suchness? If he receives it through the birth of suchness, suchness has no birth; if he receives it through the ceasing of suchness, suchness has no ceasing. All beings are suchness, all dharmas are suchness, all sages and worthies are suchness, and even Maitreya is suchness. If Maitreya receives a prediction, all beings should receive a prediction too. Why? Suchness is not two and not different. If Maitreya attains unsurpassed perfect enlightenment, all beings should attain it too. Why? All beings are the very mark of bodhi. If Maitreya attains extinction, all beings should attain extinction too. Why? The Buddhas know that all beings are ultimately still and extinct, which is the mark of nirvana, and do not extinguish again. So, Maitreya, do not mislead the devas with this teaching; in truth no one gives rise to the mind of unsurpassed perfect enlightenment, and none retreats from it. Maitreya! You should lead these devas to abandon the view that discriminates bodhi. Why? Bodhi cannot be attained with the body or with the mind; stillness is bodhi, because all marks are extinguished; non-contemplation is bodhi, because it is free of all conditions; non-practice is bodhi, because there is no recollection; cutting off is bodhi, because it gives up all views; leaving is bodhi, because it leaves all false thinking; obstructing is bodhi, because it obstructs all aspirations; non-entering is bodhi, because there is no clinging; accord is bodhi, because it accords with suchness; abiding is bodhi, because it abides in the Dharma-nature; reaching is bodhi, because it reaches true reality; non-duality is bodhi, because it is free of mind and dharma; equality is bodhi, because it is equal to space; the unconditioned is bodhi, because there is no arising, abiding or ceasing; knowing is bodhi, because it understands the mind-activities of beings; non-meeting is bodhi, because the sense-bases do not meet; non-union is bodhi, because it is free of the habits of affliction; no-place is bodhi, because it has no form or color; provisional name is bodhi, because names are empty; like a conjuration is bodhi, because there is no taking or discarding; non-disturbance is bodhi, because it is always still of itself; good stillness is bodhi, because its nature is pure; non-grasping is bodhi, because it is free of clinging; non-difference is bodhi, because all dharmas are equal,

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。」

(Vimalakirti continued:) "incomparable is bodhi, because nothing can be compared to it; subtle and wondrous is bodhi, because all dharmas are hard to know." World-Honored One! When Vimalakirti spoke this Dharma, two hundred devas gained the patience of non-arising. So I am not fit to go and ask after his illness."

佛告光嚴童子：「汝行詣維摩詰問疾。」

The Buddha said to the youth Light Adornment: "Go to Vimalakirti and ask after his illness."

光嚴白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔出毘耶離大城，時維摩詰方入城，我即為作禮而問言：『居士從何所來？』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，得願具故；忍辱是道場，於諸眾生心無礙故；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；捨是道場，憎愛斷故；神通是道場，成就六通故；解脫是道場，能背捨故；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，捨有為法故；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，住於佛法矣！』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。」

Light Adornment said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was coming out of the great city of Vaishali, when Vimalakirti was just entering the city. I bowed to him and asked: 'Layman, where do you come from?' He answered me: 'I come from the place of practice.' I asked: 'Where is the place of practice?' He answered: 'An upright mind is the place of practice, because it has no falsehood; setting out in practice is the place of practice, because one can accomplish things; a deep mind is the place of practice, because it increases merit; the bodhi mind is the place of practice, because it has no error; giving is the place of practice, because it hopes for no reward; keeping the precepts is the place of practice, because one's vows are fulfilled; patience is the place of practice, because the mind is unobstructed toward all beings; diligence is the place of practice, because there is no slackening or retreat; meditation is the place of practice, because the mind is gentle and tamed; wisdom is the place of practice, because one sees all dharmas directly; kindness is the place of practice, because it treats beings equally; compassion is the place of practice, because it bears weariness and suffering; joy is the place of practice, because it delights in the Dharma; equanimity is the place of practice, because hatred and love are cut off; supernormal powers are the place of practice, because the six powers are accomplished; liberation is the place of practice, because one can turn away; skillful means are the place of practice, because they teach and transform beings; the four means of gathering are the place of practice, because they gather beings; learning is the place of practice, because one acts as one has heard; taming the mind is the place of practice, because one contemplates all dharmas correctly; the thirty-seven factors are the place of practice, because one gives up conditioned dharmas; the truths are the place of practice, because they do not deceive the world; dependent origination is the place of practice, because ignorance up to old age and death are all inexhaustible; the afflictions are the place of practice, because one knows them as they truly are; beings are the place of practice, because one knows no-self; all dharmas are the place of practice, because one knows all dharmas are empty; subduing demons is the place of practice, because one is not shaken; the three realms are the place of practice, because one is going nowhere; the lion's roar is the place of practice, because one is fearless; the powers, fearlessnesses and unshared qualities are the place of practice, because there are no faults; the three knowledges are the place of practice, because nothing remains to obstruct; knowing all dharmas in a single thought is the place of practice, because one has accomplished omniscience. In this way, good son, if a Bodhisattva teaches beings in accord with the perfections, then in all he does, every time he lifts or sets down his foot, you should know that he comes from the place of practice and dwells in the Buddha's Dharma!' When he spoke this Dharma, five hundred gods and humans gave rise to the mind of unsurpassed perfect enlightenment. So I am not fit to go and ask after his illness."

佛告持世菩薩：「汝行詣維摩詰問疾。」

The Buddha said to Bodhisattva Holder of the World: "Go to Vimalakirti and ask after his illness."

持世白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，住於靜室，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：『善來憍屍迦！雖福應有，不當自恣。當觀五欲無常，以求善本，於身命財而修堅法。』即語我言：『正士！受是萬二千天女，可備掃灑。』我言：『憍屍迦！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，俛仰而與。

Holder of the World said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was living in a quiet room, when the demon Papiyan, with twelve thousand heavenly maidens, in the form of Indra, came to where I was with music and singing. He and his retinue bowed with their heads at my feet, joined their palms in reverence, and stood to one side. I took him for Indra and said to him: 'Welcome, Kaushika! Though you ought to have such blessed reward, you should not indulge yourself. You should contemplate the impermanence of the five desires, seek the root of goodness, and cultivate what is firm in body, life and wealth.' He said to me: 'Noble one! Please accept these twelve thousand heavenly maidens, who can serve you with sweeping and cleaning.' I said: 'Kaushika! Do not use such improper things to bind me, a shramana and disciple of Shakya; this is not fitting for me.' Before I had finished speaking, Vimalakirti came and said to me: 'It is not Indra; it is a demon who has come to disturb you!' He then said to the demon: 'These women may be given to me, as I should receive them.' The demon was alarmed and afraid and thought: 'Vimalakirti surely does not mean to trouble me?' He wished to hide his form and leave, but could not hide; using all his spiritual power, he still could not go. Then he heard a voice in the air saying: 'Papiyan! Give the women to him, and only then may you leave.' Because of his fear, the demon gave them reluctantly.

「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，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，樂淨佛國土，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；樂心喜清淨，樂修無量道品之法。是為菩薩法樂。』

(Holder of the World continued:) "Then Vimalakirti said to the women: 'The demon has given you to me; now you should all give rise to the mind of unsurpassed perfect enlightenment.' Then, according to what suited them, he taught them the Dharma and led them to give rise to the intention of the Way. He also said: 'You have already given rise to the intention of the Way. You have the joy of the Dharma to delight yourselves, and should no longer delight in the pleasures of the five desires.' The heavenly maidens asked: 'What is the joy of the Dharma?' He answered: 'Delight in always having faith in the Buddha; delight in wishing to hear the Dharma; delight in making offerings to the Sangha; delight in leaving the five desires; delight in viewing the five aggregates as enemies and thieves; delight in viewing the four elements as poisonous snakes; delight in viewing the inner sense-bases as empty settlements; delight in guarding the intention of the Way; delight in benefiting beings; delight in respecting and serving teachers; delight in giving widely; delight in firmly keeping the precepts; delight in patience and gentleness; delight in diligently gathering roots of goodness; delight in undisturbed meditation; delight in clear wisdom free of defilement; delight in widening the bodhi mind; delight in subduing the many demons; delight in cutting off afflictions; delight in purifying buddha-lands; delight in cultivating the many merits that lead to the excellent marks and features; delight in adorning the place of practice; delight in hearing the deep Dharma without fear; delight in the three gates of liberation, and no delight in untimely things; delight in drawing near to fellow students, and in the midst of those who are not fellow students, having no anger or obstruction in the mind; delight in guarding and escorting bad friends, and delight in drawing near to good friends; delight in joy of mind that is pure; delight in cultivating the immeasurable factors of the Way. This is the joy of the Dharma of Bodhisattvas.'"

「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：『居士可捨此女？一切所有施於彼者，是為菩薩。』維摩詰言：『我已捨矣！汝便將去，令一切眾生得法願具足。』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，於其道意亦不滅盡，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。」

(Holder of the World continued:) "Then Papiyan said to the women: 'I wish to return to the heavenly palace with you.' The women said: 'You gave us to this layman, and we greatly delight in the joy of the Dharma, and no longer delight in the pleasures of the five desires.' The demon said: 'Layman, can you give up these women? To give everything one has to others is what a Bodhisattva does.' Vimalakirti said: 'I have already given them up! You may take them away, so that all beings may have their Dharma vows fulfilled.' Then the women asked Vimalakirti: 'How can we live in the demon's palace?' Vimalakirti said: 'Sisters! There is a Dharma gate called the Inexhaustible Lamp, which you should learn. What is called the Inexhaustible Lamp is like one lamp lighting hundreds of thousands of lamps, so that all dark places become bright, and the brightness never runs out. In the same way, sisters, one Bodhisattva guides hundreds of thousands of beings and leads them to give rise to the mind of unsurpassed perfect enlightenment, and the intention of the Way in them is not extinguished; and as he teaches, he himself increases all wholesome dharmas. This is called the Inexhaustible Lamp. Though you live in the demon's palace, if with this Inexhaustible Lamp you lead countless devas and heavenly maidens to give rise to the mind of unsurpassed perfect enlightenment, that is repaying the Buddha's kindness and greatly benefiting all beings.' Then the heavenly maidens bowed with their heads at Vimalakirti's feet, followed the demon back to his palace, and suddenly vanished. World-Honored One! Vimalakirti has such sovereign spiritual power, wisdom and eloquence, and so I am not fit to go and ask after his illness."

佛告長者子善德：「汝行詣維摩詰問疾。」

The Buddha said to the elder's son Good Virtue: "Go to Vimalakirti and ask after his illness."

善德白佛言：「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，當為法施之會，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，起於慈心；以救眾生，起大悲心；以持正法，起於喜心；以攝智慧，行於捨心；以攝慳貪，起檀波羅蜜；以化犯戒，起屍羅波羅蜜；以無我法，起羼提波羅蜜；以離身心相，起毘梨耶波羅蜜；以菩提相，起禪波羅蜜；以一切智，起般若波羅蜜。教化眾生，而起於空；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；於身命財，起三堅法；於六念中，起思念法；於六和敬，起質直心；正行善法，起於淨命；心淨歡喜，起近賢聖；不憎惡人，起調伏心；以出家法，起於深心；以如說行，起於多聞；以無諍法，起空閑處；趣向佛慧，起於宴坐；解眾生縛，起修行地；以具相好，及淨佛土，起福德業；知一切眾生心念，如應說法，起於智業；知一切法不取不捨，入一相門，起於慧業；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。』

Good Virtue said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once, in my father's house, I held a great giving assembly, making offerings to all shramanas and Brahmins and to the followers of other paths, the poor, the lowly, the solitary and beggars. When seven days were complete, Vimalakirti came into the assembly and said to me: 'Elder's son! A great giving assembly should not be held as you have held it; it should be an assembly of Dharma-giving. Why this assembly of giving goods?' I said: 'Layman! What is an assembly of Dharma-giving?' He answered: 'An assembly of Dharma-giving has no before and no after, and makes offerings to all beings at one time; this is called an assembly of Dharma-giving.' I asked: 'What does that mean?' He said: 'It means, through bodhi, giving rise to kindness; to save beings, giving rise to great compassion; to uphold the true Dharma, giving rise to joy; to gather in wisdom, practicing equanimity; to gather in the stingy, giving rise to the perfection of giving; to transform those who break the precepts, giving rise to the perfection of discipline; through the Dharma of no-self, giving rise to the perfection of patience; through leaving the marks of body and mind, giving rise to the perfection of effort; through the mark of bodhi, giving rise to the perfection of meditation; through omniscience, giving rise to the perfection of wisdom. While teaching beings, give rise to emptiness; while not abandoning conditioned dharmas, give rise to signlessness; while showing rebirth, give rise to non-action; while upholding the true Dharma, give rise to the power of skillful means; to deliver beings, give rise to the four means of gathering; to respect and serve all, give rise to the practice of removing pride; regarding body, life and wealth, give rise to the three firm things; within the six recollections, give rise to the practice of recollection; within the six harmonies of respect, give rise to an upright mind; practicing wholesome dharmas rightly, give rise to pure livelihood; with a mind pure and joyful, give rise to drawing near to the worthy and holy; not hating bad people, give rise to a mind of taming; through the Dharma of leaving home, give rise to a deep mind; through acting as taught, give rise to wide learning; through the Dharma of non-contention, give rise to dwelling in secluded places; turning toward the Buddha's wisdom, give rise to quiet sitting; freeing beings from bondage, give rise to the stage of practice; with the full marks and features and the purification of the buddha-land, give rise to the work of merit; knowing the thoughts in the minds of all beings and teaching the Dharma as suits them, give rise to the work of knowledge; knowing that all dharmas are neither grasped nor discarded, entering the gate of the one mark, give rise to the work of wisdom; cutting off all afflictions, all obstructions and all unwholesome dharmas, give rise to all wholesome work; attaining all wisdom and all wholesome dharmas, give rise to all the dharmas that assist the Buddha's Way. In this way, good son, this is the assembly of Dharma-giving. If a Bodhisattva dwells in this assembly of Dharma-giving, he is a great donor, and also a field of merit for all the world.'"

「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。我時心得清淨，歎未曾有！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！願必納受，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。」

(Good Virtue continued:) "World-Honored One! When Vimalakirti spoke this Dharma, two hundred in the assembly of Brahmins gave rise to the mind of unsurpassed perfect enlightenment. My mind at that time became pure, and I marveled at the unprecedented. I bowed with my head at Vimalakirti's feet, and at once took off a necklace worth a hundred thousand and offered it, but he would not accept it. I said: 'Layman! Please do accept it, and give it on to whomever you wish.' Then Vimalakirti accepted the necklace, divided it into two parts, gave one part to the lowest beggar in the assembly, and offered the other part to the Tathagata Invincible. The whole assembly saw the Tathagata Invincible in the Land of Radiance, and also saw the pearl necklace on that Buddha become a jeweled terrace on four pillars, adorned on all four sides without obstructing each other. When Vimalakirti had finished showing this spiritual transformation, he said: 'If a donor gives with an equal mind to the lowest beggar, as to the mark of a field of merit of the Tathagata, without discrimination, equal to great compassion, seeking no reward, this is called perfect Dharma-giving.' The lowest beggar in the city, seeing this spiritual power and hearing what he said, all gave rise to the mind of unsurpassed perfect enlightenment, and so I am not fit to go and ask after his illness."

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。

In this way, the Bodhisattvas each told the Buddha of their own past encounter, praising what Vimalakirti had said, and all said they were not fit to go and ask after his illness.

姚秦三藏鳩摩羅什譯

Translated by the Tripitaka Master Kumarajiva of the Later Qin (Yao Qin) dynasty.

爾時佛告文殊師利：「汝行詣維摩詰問疾。」

Then the Buddha said to Manjushri: "Go to Vimalakirti and ask after his illness."

文殊師利白佛言：「世尊！彼上人者，難為詶對。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。」

Manjushri said to the Buddha: "World-Honored One! That superior person is hard to answer. He penetrates deeply into true reality, speaks the essentials of the Dharma well, has unhindered eloquence and unobstructed wisdom; he knows all the forms of the Bodhisattva way, has entered the secret treasuries of all the Buddhas, has subdued the many demons, plays freely with supernormal powers, and has reached the other shore in wisdom and skillful means. Even so, I will go there to ask after his illness, in accord with the Buddha's sacred command."

於是眾中諸菩薩、大弟子、釋、梵、四天王等，鹹作是念：「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。

Then the Bodhisattvas, great disciples, Indra, Brahma, the Four Heavenly Kings and others in the assembly all thought: "Now that two great beings, Manjushri and Vimalakirti, are to converse, they will surely speak wondrous Dharma!" At once eight thousand Bodhisattvas, five hundred shravakas and hundreds of thousands of gods and humans all wished to follow.

於是文殊師利與諸菩薩、大弟子眾及諸天人，恭敬圍繞，入毘耶離大城。

Then Manjushri, respectfully surrounded by the Bodhisattvas, great disciples and gods and humans, entered the great city of Vaishali.

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。

Then the elder Vimalakirti thought: "Now Manjushri has come with a great assembly!" At once, by his spiritual power, he emptied his room of everything and of all attendants, leaving only one bed on which he lay ill.

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。」

When Manjushri entered his house, he saw that the room was empty, with nothing in it, and that Vimalakirti lay alone on a single bed. Then Vimalakirti said: "Welcome, Manjushri! You come without the mark of 'coming', and you see without the mark of 'seeing'."

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？世尊慇懃致問無量。居士！是疾何所因起？其生久如？當云何滅？」

Manjushri said: "So it is, layman! If one has come, he does not come again; if one has gone, he does not go again. Why? One who comes has nowhere he comes from, one who goes has nowhere he arrives at, and what can be seen can no longer be seen. Let us put this matter aside, layman! Is this illness bearable? Is the treatment reducing it, so that it does not worsen? The World-Honored One sends his earnest and countless greetings. Layman! From what cause did this illness arise? How long has it been arising? And how should it be extinguished?"

維摩詰言：「從痴、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，於諸眾生愛之若子。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。」

Vimalakirti said: "From ignorance and craving for existence, my illness arises. Because all beings are ill, I am ill; if the illness of all beings is extinguished, my illness will be extinguished. Why? A Bodhisattva, for the sake of beings, enters birth and death, and where there is birth and death there is illness; if beings can be free of illness, then the Bodhisattva will have no more illness. It is like an elder who has only one son: when the son falls ill, the parents are ill too; when the son recovers, the parents recover. A Bodhisattva is the same: toward all beings he loves them like his own child. When beings are ill, the Bodhisattva is ill; when beings recover, the Bodhisattva recovers. And as for 'from what cause did this illness arise?', the Bodhisattva's illness arises from great compassion."

文殊師利言：「居士！此室何以空無侍者？」

Manjushri said: "Layman! Why is this room empty, with no attendants?"

維摩詰言：「諸佛國土亦復皆空。」

Vimalakirti said: "The lands of all the Buddhas are also empty."

又問：「以何為空？」

He asked again: "What is used to make it empty?"

答曰：「以空空。」

He answered: "Emptiness is used to make it empty."

又問：「空何用空？」

He asked again: "Why must emptiness be empty?"

答曰：「以無分別空故空。」

He answered: "Because there is no discriminating of emptiness, it is empty."

又問：「空可分別耶？」

He asked again: "Can emptiness be discriminated?"

答曰：「分別亦空。」

He answered: "Discrimination is also empty."

又問：「空當於何求？」

He asked again: "Where should emptiness be sought?"

答曰：「當於六十二見中求。」

He answered: "It should be sought among the sixty-two views."

又問：「六十二見當於何求？」

He asked again: "Where should the sixty-two views be sought?"

答曰：「當於諸佛解脫中求。」

He answered: "They should be sought in the liberation of all the Buddhas."

又問：「諸佛解脫當於何求？」

He asked again: "Where should the liberation of all the Buddhas be sought?"

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，菩薩於生死而不捨；外道者樂諸見，菩薩於諸見而不動。」

He answered: "It should be sought in the mental activities of all beings. And as for your question, virtuous one, 'why are there no attendants?', all the demons and all the outsiders are my attendants. Why? The demons delight in birth and death, and the Bodhisattva does not abandon birth and death; outsiders delight in views, and the Bodhisattva is not moved by views."

文殊師利言：「居士所疾為何等相？」

Manjushri said: "What is the mark of the illness the layman suffers from?"

維摩詰言：「我病無形不可見。」

Vimalakirti said: "My illness has no form and cannot be seen."

又問：「此病身合耶？心合耶？」

He asked again: "Is this illness joined to the body, or joined to the mind?"

答曰：「非身合，身相離故；亦非心合，心如幻故。」

He answered: "It is not joined to the body, because the body's marks are apart from it; nor is it joined to the mind, because the mind is like an illusion."

又問：「地大、水大、火大、風大，於此四大，何大之病？」

He asked again: "Among the four elements of earth, water, fire and wind, which element is this illness of?"

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。」

He answered: "This illness is not the earth element, nor is it apart from the earth element; the same for water, fire and wind. And the illness of beings arises from the four elements; because they are ill, I am ill."

爾時文殊師利問維摩詰言：「菩薩應云何慰喻有疾菩薩？」

Then Manjushri asked Vimalakirti: "How should a Bodhisattva comfort a Bodhisattva who is ill?"

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，愍於彼疾；當識宿世無數劫苦，當念饒益一切眾生；憶所修福，念於淨命，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。」

Vimalakirti said: "Speak of the body's impermanence, but do not speak of being wearied of the body; speak of the body's suffering, but do not speak of delighting in nirvana; speak of the body's no-self, but speak of teaching beings; speak of the body's emptiness and stillness, but do not speak of ultimate extinction; speak of repenting past sins, but do not speak of entering the past; use your own illness to feel pity for the illness of others; you should recognize the suffering of countless past kalpas, and should keep in mind benefiting all beings; remember the merit you have cultivated and keep in mind pure livelihood, do not give rise to worry or distress, and always arouse diligence; you should be a king of physicians, healing all illnesses. A Bodhisattva should comfort an ill Bodhisattva in this way, and make him glad."

文殊師利言：「居士！有疾菩薩云何調伏其心？」

Manjushri said: "Layman! How should an ill Bodhisattva tame his mind?"

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。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。

Vimalakirti said: "A sick Bodhisattva should think thus: 'This illness of mine arises entirely from the deluded and inverted thoughts and afflictions of former lives; there is no real dharma, so who is it that receives the illness? Why? Because the four elements come together, it is falsely named a body; the four elements have no master, and the body too has no self. Moreover, this illness arises entirely from clinging to a self, so I should not give rise to clinging to a self.' Having known the root of the illness, he at once removes the thought of self and the thought of beings. He should give rise to the thought of dharmas, and think thus: 'This body is made only by many dharmas coming together; arising is only the arising of dharmas, and ceasing is only the ceasing of dharmas; moreover these dharmas do not know one another, and when they arise they do not say "I arise," and when they cease they do not say "I cease."' In order to extinguish the thought of dharmas, the sick Bodhisattva should think thus: 'This thought of dharmas is also an inversion, and inversion is a great affliction, so I should leave it.' How does one leave it? By leaving self and what belongs to self. How does one leave self and what belongs to self? By leaving the two dharmas. How does one leave the two dharmas? By not dwelling on inside and outside, so that the dharmas proceed in equality. What is equality? It is the equality of self and nirvana. Why? Self and nirvana, these two are both empty. By what are they empty? They are empty only because they are mere names. These two dharmas have no fixed nature; one who attains this equality has no other illness, only the illness of emptiness, and the illness of emptiness is also empty. This sick Bodhisattva receives all feelings without receiving anything, and, though he has not yet fully perfected the Buddha Dharma, he does not extinguish feeling in order to take realization.

「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。

(Vimalakirti continued:) "If the body has suffering, he thinks of the beings of the evil destinies and gives rise to great compassion. Having tamed myself, I should also tame all beings; only remove their illness, and do not remove the dharmas; teach them so as to cut off the root of illness. What is the root of illness? It is having objects to cling to, and from having objects to cling to, there is the root of illness. What does one cling to? The three realms. How does one cut off clinging? By having nothing to attain; if there is nothing to attain, there is no clinging. What is having nothing to attain? It is leaving the two views, and what are the two views? Inner view and outer view; this is having nothing to attain. Manjusri! This is how a sick Bodhisattva tames his mind, in order to cut off the suffering of old age, sickness and death, and this is the Bodhisattva's bodhi. If it is not so, what he cultivates himself is without wisdom or benefit. It is like conquering enemies: only then can one be called courageous. One who removes old age, sickness and death all together in this way is called a Bodhisattva.

「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，於諸眾生若起愛見大悲，即應捨離。所以者何？菩薩斷除客塵煩惱而起大悲，愛見悲者，則於生死有疲厭心；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？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；於空、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，於空、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？謂菩薩住貪欲、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？謂離諸貪欲、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。

(Vimalakirti continued:) "That sick Bodhisattva should further think thus: 'As my illness is not real and not existent, the illness of beings too is not real and not existent.' When he contemplates in this way, if he gives rise to great compassion colored by love and attachment toward beings, he should at once let it go. Why? A Bodhisattva cuts off the adventitious dust of afflictions and gives rise to great compassion; compassion colored by love and attachment brings a mind weary of birth and death; if one can leave this, there is no weariness, and wherever one is born, one is not covered by love and attachment. Being born without bondage, he can teach the Dharma to beings and release them from bondage. As the Buddha said: 'If one is himself bound and can release the bonds of others, there is no such possibility; if one is himself unbound and can release the bonds of others, this is possible.' So a Bodhisattva should not create bonds. What is bondage? What is release? To be attached to the taste of meditation is the Bodhisattva's bondage; to be born through skillful means is the Bodhisattva's release. Again, wisdom without skillful means is bondage, and wisdom with skillful means is release; skillful means without wisdom is bondage, and skillful means with wisdom is release. What is the bondage of wisdom without skillful means? It means a Bodhisattva adorns Buddha lands and brings beings to maturity with a mind of love and attachment, while taming himself in the dharmas of emptiness, signlessness and non-action; this is called the bondage of wisdom without skillful means. What is the release of wisdom with skillful means? It means he does not adorn Buddha lands and bring beings to maturity with a mind of love and attachment, while taming himself in the dharmas of emptiness, signlessness and non-action without weariness; this is called the release of wisdom with skillful means. What is the bondage of skillful means without wisdom? It means a Bodhisattva abides in greed, anger, wrong views and other afflictions while planting the roots of many virtues; this is called the bondage of skillful means without wisdom. What is the release of skillful means with wisdom? It means he is free of greed, anger, wrong views and other afflictions while planting the roots of many virtues and dedicating them to unsurpassed perfect awakening; this is called the release of skillful means with wisdom. Manjusri! That sick Bodhisattva should contemplate the dharmas in this way. Further, to contemplate the body as impermanent, suffering, empty and without self is called wisdom; though the body is ill, always remaining in birth and death and benefiting all without weariness is called skillful means; further, to contemplate the body, that the body is not apart from illness and illness is not apart from the body, that this illness is the body, neither new nor old, is called wisdom; though the body is ill, not extinguishing it forever is called skillful means.

「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。是故菩薩不當住於調伏、不調伏心，離此二法，是菩薩行。在於生死，不為汙行；住於涅槃，不永滅度，是菩薩行；非凡夫行，非賢聖行，是菩薩行；非垢行，非淨行，是菩薩行；雖過魔行，而現降眾魔，是菩薩行；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，而不畢竟墮於寂滅，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；雖隨諸法究竟淨相，而隨所應為現其身，是菩薩行；雖觀諸佛國土永寂如空，而現種種清淨佛土，是菩薩行；雖得佛道轉於法輪、入於涅槃，而不捨於菩薩之道，是菩薩行。」

(Vimalakirti continued:) "Manjusri! A sick Bodhisattva should tame his mind in this way, neither abiding in it nor abiding in an untamed mind. Why? If he abides in an untamed mind, that is the way of fools; if he abides in a tamed mind, that is the way of sravakas. So a Bodhisattva should not abide in a tamed or untamed mind; to leave these two dharmas is the Bodhisattva's practice. To be in birth and death without defiled conduct, and to abide in nirvana without being extinguished forever, is the Bodhisattva's practice; not the practice of ordinary people, not the practice of sages, is the Bodhisattva's practice; not defiled conduct, not pure conduct, is the Bodhisattva's practice; though surpassing the conduct of Mara, to show subduing the many maras is the Bodhisattva's practice; to seek all-knowledge, never seeking out of season, is the Bodhisattva's practice; though contemplating that dharmas do not arise, not entering the fixed position of nirvana, is the Bodhisattva's practice; though contemplating the twelve links of dependent origination, entering all wrong views, is the Bodhisattva's practice; though embracing all beings, without attachment, is the Bodhisattva's practice; though delighting in solitude, not relying on the exhaustion of body and mind, is the Bodhisattva's practice; though practicing in the three realms, not destroying the nature of dharmas, is the Bodhisattva's practice; though practicing emptiness, planting the roots of many virtues, is the Bodhisattva's practice; though practicing signlessness, delivering beings, is the Bodhisattva's practice; though practicing non-action, manifesting the receiving of a body, is the Bodhisattva's practice; though practicing non-arising, giving rise to all good deeds, is the Bodhisattva's practice; though practicing the six paramitas, fully knowing the minds and mental functions of beings, is the Bodhisattva's practice; though practicing the six spiritual powers, not exhausting the outflows, is the Bodhisattva's practice; though practicing the four immeasurable minds, not being attached and born in the Brahma world, is the Bodhisattva's practice; though practicing dhyana, liberation and samadhi, not being reborn according to dhyana, is the Bodhisattva's practice; though practicing the four foundations of mindfulness, not forever leaving body, feeling, mind and dharmas, is the Bodhisattva's practice; though practicing the four right efforts, not abandoning bodily and mental diligence, is the Bodhisattva's practice; though practicing the four bases of spiritual power, attaining free spiritual powers, is the Bodhisattva's practice; though practicing the five faculties, discerning the sharp and dull faculties of beings, is the Bodhisattva's practice; though practicing the five powers, delighting in seeking the ten powers of the Buddha, is the Bodhisattva's practice; though practicing the seven factors of awakening, discerning the Buddha's wisdom, is the Bodhisattva's practice; though practicing the eightfold noble path, delighting in practicing the immeasurable Buddha path, is the Bodhisattva's practice; though practicing the methods of calming and insight that aid the path, not finally falling into quiescence, is the Bodhisattva's practice; though practicing that dharmas neither arise nor cease, adorning his body with the marks and signs, is the Bodhisattva's practice; though showing the deportment of sravakas and pratyekabuddhas, not abandoning the Buddha Dharma, is the Bodhisattva's practice; though following the ultimate pure nature of dharmas, manifesting his body as appropriate, is the Bodhisattva's practice; though contemplating the Buddha lands as eternally still like space, manifesting many kinds of pure Buddha lands, is the Bodhisattva's practice; though having attained the Buddha path, turned the wheel of the Dharma and entered nirvana, not abandoning the Bodhisattva path, is the Bodhisattva's practice."

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。

As he spoke these words, eight thousand devas among the great assembly led by Manjusri all gave rise to the mind of unsurpassed perfect awakening.

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？」

At that time Sariputra saw that there was no seat in the room, and thought: "Where are these Bodhisattvas and the great disciples to sit?"

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？」

The elder Vimalakirti knew his thought and said to Sariputra: "What do you think, sir? Did you come for the Dharma, or are you seeking a seat?"

舍利弗言：「我為法來，非為床座。」

Sariputra said: "I came for the Dharma, not for a seat."

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。」

Vimalakirti said: "Sariputra! One who seeks the Dharma does not covet even his own life, how much less a seat? One who seeks the Dharma does not seek in form, feeling, perception, volition or consciousness; does not seek in the realms and sense bases; does not seek in the realms of desire, form and formlessness. Sariputra! One who seeks the Dharma does not seek attached to the Buddha, does not seek attached to the Dharma, does not seek attached to the Sangha; one who seeks the Dharma has no seeking to see suffering, no seeking to cut off its origin, no seeking to realize cessation or cultivate the path. Why? The Dharma has no conceptual proliferation; if one says, 'I shall see suffering, cut off its origin, realize cessation and cultivate the path,' this is conceptual proliferation, not seeking the Dharma. 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 undefiled; if one is stained even by the Dharma or by nirvana, this is staining and attachment, not seeking the Dharma; the Dharma has no place to practice; if one practices the Dharma, this is a place of practice, not seeking the Dharma; the Dharma has no taking or abandoning; if one takes or abandons the Dharma, this is taking and abandoning, not seeking the Dharma; the Dharma has no location; if one attaches to a location, this is attaching to a place, not seeking the Dharma; the Dharma is called signless; if one follows signs in recognition, this is seeking signs, not seeking the Dharma; the Dharma cannot be abided in; if one abides in the Dharma, this is abiding in the Dharma, not seeking the Dharma; the Dharma cannot be seen, heard, sensed or known; if one practices seeing, hearing, sensing and knowing, this is seeing, hearing, sensing and knowing, not seeking the Dharma; the Dharma is called unconditioned; if one practices the conditioned, this is seeking the conditioned, not seeking the Dharma. Therefore, Sariputra! One who seeks the Dharma should seek nothing in any dharma."

說是語時，五百天子於諸法中得法眼淨。

As he spoke these words, five hundred devas attained the purity of the Dharma eye in all dharmas.

爾時，長者維摩詰問文殊師利：「仁者遊於無量千萬億阿僧祇國，何等佛土有好上妙功德成就師子之座？」

At that time the elder Vimalakirti asked Manjusri: "You have traveled through immeasurable tens of millions of billions of asamkhya lands; in what Buddha land is there a lion seat of excellent and wonderful merit?"

文殊師利言：「居士！東方度三十六恆河沙國，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。」

Manjusri said: "Layman! In the east, past thirty-six Ganges-sand lands, there is a world named Sumeru Mark, where the Buddha named Sumeru Lamp King now dwells. That Buddha's body is eighty-four thousand yojanas tall, and his lion seat is eighty-four thousand yojanas high, supremely adorned."

於是長者維摩詰現神通力，即時彼佛遣三萬二千師子座，高廣嚴淨，來入維摩詰室，諸菩薩、大弟子、釋、梵、四天王等，昔所未見。其室廣博，悉皆包容三萬二千師子座，無所妨礙。於毘耶離城及閻浮提、四天下，亦不迫迮，悉見如故。

Then the elder Vimalakirti manifested his spiritual power, and at once that Buddha sent thirty-two thousand lion seats, lofty, wide and pure in adornment, which came into Vimalakirti's room, such as the Bodhisattvas, great disciples, Sakra, Brahma and the Four Heavenly Kings had never seen before. The room was spacious and held all thirty-two thousand lion seats without any obstruction. In the city of Vaisali and in Jambudvipa and the four continents, there was no crowding either, and everything was seen as before.

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昇。

Then Vimalakirti said to Manjusri: "Take a lion seat! Sit together with the Bodhisattvas, those superior persons, and you should make yourself stand like the seat." The Bodhisattvas who had spiritual powers changed themselves into forms of forty-two thousand yojanas and sat on the lion seats, but the newly aspiring Bodhisattvas and the great disciples could not climb up.

爾時維摩詰語舍利弗：「就師子座！」舍利弗言：「居士！此座高廣，吾不能昇。」

Then Vimalakirti said to Sariputra: "Take a lion seat!" Sariputra said: "Layman! This seat is high and wide, and I cannot climb up."

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。

Vimalakirti said: "Sariputra! Make obeisance to the Tathagata Sumeru Lamp King, and then you can sit." Then the newly aspiring Bodhisattvas and the great disciples made obeisance to the Tathagata Sumeru Lamp King and were able to sit on the lion seats.

舍利弗言：「居士！未曾有也！如是小室，乃容受此高廣之座，於毘耶離城無所妨礙，又於閻浮提聚落、城邑，及四天下諸天、龍王、鬼神宮殿，亦不迫迮。」

Sariputra said: "Layman! This is unprecedented! Such a small room can hold seats so high and wide, with no obstruction in the city of Vaisali, and also no crowding of the villages and towns of Jambudvipa, nor of the palaces of the devas, dragon kings and spirits of the four continents."

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、鼈、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，擲過恆河沙世界之外，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，示於眾生。又菩薩以一佛土眾生置之右掌，飛到十方遍示一切，而不動本處。又，舍利弗！十方眾生供養諸佛之具，菩薩於一毛孔皆令得見；又十方國土所有日、月、星宿，於一毛孔普使見之。又，舍利弗！十方世界所有諸風，菩薩悉能吸著口中，而身無損，外諸樹木亦不摧折；又十方世界劫盡燒時，以一切火內於腹中，火事如故而不為害。又於下方過恆河沙等諸佛世界，取一佛土舉著上方，過恆河沙無數世界，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，皆於其中普令得聞。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。」

Vimalakirti said: "Sariputra! The Buddhas and Bodhisattvas have a liberation called the inconceivable. If a Bodhisattva abides in this liberation, he can take the height and breadth of Sumeru and put it into a mustard seed without any increase or decrease, and the Sumeru King of Mountains stays as it was, while the Four Heavenly Kings and the devas of the Heaven of the Thirty-three do not sense or know where they have entered; only those who are to be delivered see Sumeru entering the mustard seed, and this is called abiding in the Dharma gate of inconceivable liberation. He can also put the waters of the four great seas into one pore without disturbing the fish, turtles, great turtles, crocodiles and other water creatures, while the great sea remains as it was, and the dragons, spirits and asuras do not sense or know where they have entered, and the beings there are also not disturbed. Again, Sariputra! A Bodhisattva abiding in inconceivable liberation can take the three thousand great thousand worlds, like a potter's wheel, hold them in his right palm, and throw them past worlds as many as the sands of the Ganges, and the beings in them do not sense or know where they have gone; he can also place them back, without giving anyone the thought of going and coming, and this world stays as it was. Again, Sariputra! There may be beings who delight in dwelling long in the world and can be delivered, and the Bodhisattva extends seven days into one kalpa, so that those beings call it one kalpa; or there may be beings who do not delight in dwelling long and can be delivered, and the Bodhisattva shortens one kalpa into seven days, so that those beings call it seven days. Again, Sariputra! A Bodhisattva abiding in inconceivable liberation can gather the adornments of all Buddha lands in one country and show them to beings. He can also put the beings of one Buddha land into his right palm and fly to the ten directions to show them everywhere, without moving from his original place. Again, Sariputra! The offerings that beings of the ten directions make to the Buddhas, the Bodhisattva can make all visible in one pore; and the suns, moons and stars in the lands of the ten directions he can show everywhere in one pore. Again, Sariputra! All the winds in the worlds of the ten directions the Bodhisattva can draw into his mouth without harm to his body and without breaking the trees outside; and when the worlds of the ten directions burn at the end of a kalpa, he can take all the fire into his belly, the fire remaining as it was and doing no harm. Again, passing below worlds of Buddhas as many as the sands of the Ganges, he takes one Buddha land and lifts it up past countless worlds as many as the sands of the Ganges, like lifting a jujube leaf on the point of a needle, without any disturbance. Again, Sariputra! A Bodhisattva abiding in inconceivable liberation can use spiritual powers to appear as the body of a Buddha, or the body of a pratyekabuddha, or a sravaka, or Sakra, or Brahma, or a world ruler, or a wheel-turning king. He can also change all the sounds in the worlds of the ten directions, upper, middle and lower, into the voice of a Buddha, expounding the sounds of impermanence, suffering, emptiness and non-self, and the many kinds of Dharma taught by the Buddhas of the ten directions, so that all may hear them. Sariputra! I have now briefly described the power of the Bodhisattva's inconceivable liberation; if I described it at length, I could not finish even in a kalpa."

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

At this time Mahakasyapa, hearing the Dharma gate of the Bodhisattva's inconceivable liberation, sighed that he had never heard the like, and said to Sariputra: "It is like a person who displays forms of many colors before a blind man, which he cannot see; all sravakas, hearing this Dharma gate of inconceivable liberation, cannot understand it, and it is just so! What wise person, hearing this, would not give rise to the mind of unsurpassed perfect awakening? Why have we cut off our roots forever, and in this Great Vehicle we are already like spoiled seeds! All sravakas, hearing this Dharma gate of inconceivable liberation, should weep aloud, so that their cries shake the three thousand great thousand worlds; all Bodhisattvas should rejoice greatly and receive this Dharma on the crown of their heads. If any Bodhisattva believes and understands the Dharma gate of inconceivable liberation, the whole host of maras can do nothing to him." When Mahakasyapa said this, thirty-two thousand devas gave rise to the mind of unsurpassed perfect awakening.

爾時維摩詰語大迦葉：「仁者！十方無量阿僧祇世界中作魔王者，多是住不可思議解脫菩薩。以方便力教化眾生，現作魔王。又，迦葉！十方無量菩薩，或有人從乞手足耳鼻、頭目髓腦、血肉皮骨、聚落城邑、妻子奴婢、象馬車乘、金銀琉璃、車磲馬碯、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。」

Then Vimalakirti said to Mahakasyapa: "Sir! Among the immeasurable asamkhya worlds of the ten directions, those who act as Mara kings are mostly Bodhisattvas abiding in inconceivable liberation, who teach and transform beings through the power of skillful means and appear as Mara kings. Again, Kasyapa! Among the immeasurable Bodhisattvas of the ten directions, if someone begs from one of them hands and feet, ears and nose, head and eyes, marrow and brain, blood and flesh, skin and bones, villages and cities, wives and children, servants and slaves, elephants, horses and carriages, gold and silver, lapis lazuli, seashell and agate, coral and amber, pearls and cowries, clothing, food and drink, those who beg in this way are mostly Bodhisattvas abiding in inconceivable liberation, who go forth by the power of skillful means to test him and make him firm. Why? A Bodhisattva abiding in inconceivable liberation has majestic power, so he shows such pressure, presenting such hard things to beings; ordinary people are inferior and have no power and cannot press a Bodhisattva in this way. It is like the trampling of dragons and elephants, which a donkey cannot bear. This is called the gate of wisdom and skillful means of Bodhisattvas abiding in inconceivable liberation."

爾時文殊師利問維摩詰言：「菩薩云何觀於眾生？」

At that time Manjusri asked Vimalakirti: "How does a Bodhisattva contemplate beings?"

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，如空中云，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，如焦穀牙，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，如無因之火，菩薩觀眾生為若此。」

Vimalakirti said: "Like a magician looking at the persons he has conjured, so a Bodhisattva contemplates beings. Like a wise person seeing the moon in water, like seeing one's own face in a mirror, like a mirage in the heat, like the echo of a shout, like a cloud in the sky, like foam gathered on water, like a bubble on water, like the solidity of a banana tree, like the lasting of lightning, like a fifth element, like a sixth aggregate, like a seventh sense, like a thirteenth sense base, like a nineteenth realm, so a Bodhisattva contemplates beings. Like form in the formless realm, like a burnt grain seed sprouting, like the view of self in a srotapanna, like an anagamin entering the womb, like the three poisons in an arhat (a saint who has cut off all afflictions and is no longer reborn), like greed, anger and breaking precepts in a Bodhisattva who has attained forbearance, like the habit of afflictions in a Buddha, like a blind man seeing forms, like the breath going in and out of one who has entered the concentration of cessation, like a bird's track in the sky, like the child of a barren woman, like afflictions arising in a conjured person, like what was seen in a dream after one has woken, like one who has entered extinction taking a body again, like fire without a cause, so a Bodhisattva contemplates beings."

文殊師利言：「若菩薩作是觀者，云何行慈？」

Manjusri said: "If a Bodhisattva contemplates in this way, how does he practice loving-kindness?"

維摩詰言：「菩薩作是觀已，自念：『我當為眾生說如斯法。』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；行清淨慈，諸法性淨故；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，直心清淨故；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。」

Vimalakirti said: "After a Bodhisattva has contemplated in this way, he thinks to himself: 'I should teach beings this Dharma.' This is true loving-kindness. He practices quiescent loving-kindness, because nothing is born; he practices loving-kindness without heat, because there are no afflictions; he practices equal loving-kindness, because the three times are equal; he practices non-contentious loving-kindness, because nothing arises; he practices non-dual loving-kindness, because inside and outside do not join; he practices indestructible loving-kindness, because it is finally exhausted; he practices firm loving-kindness, because the mind has no destruction; he practices pure loving-kindness, because the nature of all dharmas is pure; he practices boundless loving-kindness, because it is like space; he practices the loving-kindness of an arhat, because he has broken the bandit of the fetters; he practices the loving-kindness of a Bodhisattva, because he gives peace to beings; he practices the loving-kindness of a Tathagata, because he has attained the mark of suchness; he practices the loving-kindness of a Buddha, because he awakens beings; he practices spontaneous loving-kindness, because it is obtained without a cause; he practices the loving-kindness of bodhi, because it is of one flavor; he practices unequaled loving-kindness, because he cuts off all attachments; he practices the loving-kindness of great compassion, because he guides with the Great Vehicle; he practices untiring loving-kindness, because he contemplates emptiness and non-self; he practices the loving-kindness of Dharma giving, because there is no holding back or regret; he practices the loving-kindness of keeping precepts, because he teaches those who break the precepts; he practices the loving-kindness of patience, because he protects both others and self; he practices the loving-kindness of diligence, because he carries beings on his back; he practices the loving-kindness of meditation, because he does not take delight in its taste; he practices the loving-kindness of wisdom, because there is no time he does not know; he practices the loving-kindness of skillful means, because he manifests in all ways; he practices unhidden loving-kindness, because his straightforward mind is pure; he practices deep-minded loving-kindness, because there is no mixed practice; he practices undeceiving loving-kindness, because he is not false; he practices loving-kindness of peace and joy, because he lets beings attain the joy of the Buddha. This is the Bodhisattva's loving-kindness."

文殊師利又問：「何謂為悲？」

Manjusri asked further: "What is called compassion?"

答曰：「菩薩所作功德，皆與一切眾生共之。」

He answered: "All the merit a Bodhisattva makes is shared with all beings."

「何謂為喜？」

(Manjusri asked further:) "What is called sympathetic joy?"

答曰：「有所饒益，歡喜無悔。」

He answered: "Having benefited others, rejoicing without regret."

「何謂為捨？」

(Manjusri asked further:) "What is called equanimity?"

答曰：「所作福祐，無所悕望。」

He answered: "Whatever blessings are made, having no expectation."

文殊師利又問：「生死有畏，菩薩當何所依？」

Manjusri asked further: "Birth and death are fearful; what should a Bodhisattva rely on?"

維摩詰言：「菩薩於生死畏中，當依如來功德之力。」

Vimalakirti said: "In the fear of birth and death, a Bodhisattva should rely on the power of the Tathagata's merit."

文殊師利又問：「菩薩欲依如來功德之力，當於何住？」

Manjusri asked further: "A Bodhisattva who wishes to rely on the power of the Tathagata's merit, where should he abide?"

答曰：「菩薩欲依如來功德力者，當住度脫一切眾生。」

He answered: "A Bodhisattva who wishes to rely on the power of the Tathagata's merit should abide in delivering all beings."

又問：「欲度眾生，當何所除？」

He asked further: "Wishing to deliver beings, what should one remove?"

答曰：「欲度眾生，除其煩惱。」

He answered: "Wishing to deliver beings, remove their afflictions."

又問：「欲除煩惱，當何所行？」

He asked further: "Wishing to remove afflictions, what should one practice?"

答曰：「當行正念。」

He answered: "One should practice right mindfulness."

又問：「云何行於正念？」

He asked further: "How does one practice right mindfulness?"

答曰：「當行不生不滅。」

He answered: "One should practice non-arising and non-ceasing."

又問：「何法不生？何法不滅？」

He asked further: "What dharma does not arise? What dharma does not cease?"

答曰：「不善不生，善法不滅。」

He answered: "The unwholesome does not arise, and wholesome dharmas do not cease."

又問：「善、不善孰為本？」

He asked further: "What is the root of wholesome and unwholesome?"

答曰：「身為本。」

He answered: "The body is the root."

又問：「身孰為本？」

He asked further: "What is the root of the body?"

答曰：「欲貪為本。」

He answered: "Desire and greed are the root."

又問：「欲貪孰為本？」

He asked further: "What is the root of desire and greed?"

答曰：「虛妄分別為本。」

He answered: "Deluded discrimination is the root."

又問：「虛妄分別孰為本？」

He asked further: "What is the root of deluded discrimination?"

答曰：「顛倒想為本。」

He answered: "Inverted thinking is the root."

又問：「顛倒想孰為本？」

He asked further: "What is the root of inverted thinking?"

答曰：「無住為本。」

He answered: "Non-abiding is the root."

又問：「無住孰為本？」

He asked further: "What is the root of non-abiding?"

答曰：「無住則無本。文殊師利！從無住本，立一切法。」

He answered: "Non-abiding has no root. Manjusri! From the root of non-abiding, all dharmas are established."

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。一切弟子神力去華，不能令去。爾時天女問舍利弗：「何故去華？」

At that time in Vimalakirti's room there was a heavenly maiden, who, seeing the great ones listening to the Dharma being taught, manifested her body and at once scattered heavenly flowers on the Bodhisattvas and the great disciples. When the flowers reached the Bodhisattvas, they all fell off; when they reached the great disciples, they stuck to their bodies and did not fall. All the disciples tried to brush the flowers off with spiritual power, but could not make them go. Then the heavenly maiden asked Sariputra: "Why do you brush off the flowers?"

答曰：「此華不如法，是以去之。」

He answered: "These flowers are not in accord with the Dharma, so I am brushing them off."

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。」

The heavenly maiden said: "Do not think these flowers are not in accord with the Dharma. Why? These flowers make no discriminations; it is you, sir, who give rise to discriminating thoughts! If one who has left home in the Buddha Dharma still discriminates, that is not in accord with the Dharma; if he does not discriminate, that is in accord with the Dharma. See how the flowers do not stick to the Bodhisattvas, because they have already cut off all discriminating thoughts. It is like when a person is afraid, non-humans find their opportunity; in the same way, because the disciples fear birth and death, form, sound, smell, taste and touch find their opportunity. Those who have left fear cannot be affected by any of the five desires; it is only that the habit of fetters is not yet exhausted, and so the flowers stick to the body! For those whose habit of fetters is exhausted, the flowers do not stick."

舍利弗言：「天止此室，其已久如？」

Sariputra said: "How long has the heavenly maiden lived in this room?"

答曰：「我止此室，如耆年解脫。」

She answered: "My living in this room is like the liberation of an elder."

舍利弗言：「止此久耶？」

Sariputra said: "Have you lived here a long time?"

天曰：「耆年解脫，亦何如久？」

The heavenly maiden said: "As for the liberation of an elder, how can it be counted as long?"

舍利弗默然不答。天曰：「如何耆舊大智而默？」

Sariputra was silent and did not answer. The heavenly maiden said: "Why is it that an elder of great wisdom is silent?"

答曰：「解脫者無所言說，故吾於是不知所云。」

He answered: "One who is liberated has nothing to say, and so I do not know what to say on this."

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。」

The heavenly maiden said: "Speech and written words are all marks of liberation. Why? Liberation is neither inside nor outside, nor between the two; written words are also neither inside nor outside, nor between the two. Therefore, Sariputra! Do not speak of liberation apart from written words. Why? All dharmas are the mark of liberation."

舍利弗言：「不復以離婬、怒、痴為解脫乎？」

Sariputra said: "Is it no longer the case that leaving lust, anger and delusion is liberation?"

天曰：「佛為增上慢人說離婬、怒、痴為解脫耳；若無增上慢者，佛說婬、怒、痴性，即是解脫。」

The heavenly maiden said: "The Buddha spoke of leaving lust, anger and delusion as liberation only for those of overweening pride; for those without overweening pride, the Buddha says that the nature of lust, anger and delusion is itself liberation."

舍利弗言：「善哉，善哉！天女！汝何所得？以何為證？辯乃如是！」

Sariputra said: "Excellent, excellent! Heavenly maiden! What have you attained? What have you realized, that your eloquence is like this?"

天曰：「我無得無證，故辯如是。所以者何？若有得有證者，即於佛法為增上慢。」

The heavenly maiden said: "I have no attainment and no realization, and so my eloquence is like this. Why? If one has attainment and realization, that is overweening pride in the Buddha Dharma."

舍利弗問天：「汝於三乘為何志求？」

Sariputra asked the heavenly maiden: "Among the three vehicles, which do you aspire to?"

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！如人入瞻蔔林，唯嗅瞻蔔，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，絃出無量法化之聲，是為五未曾有難得之法；此室有四大藏，眾寶積滿，賙窮濟乏，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、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、諸佛淨土，皆於中現，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？」

The heavenly maiden said: "Because I teach beings with the Dharma of the sravakas, I am a sravaka; because I teach beings with the Dharma of dependent origination, I am a pratyekabuddha; because I teach beings with the Dharma of great compassion, I am of the Great Vehicle. Sariputra! It is like a person entering a campaka grove who smells only campaka and no other fragrance. In the same way, one who enters this room smells only the fragrance of the Buddha's merit and does not delight in smelling the fragrance of the merit of sravakas or pratyekabuddhas. Sariputra! If Sakra, Brahma, the Four Heavenly Kings, and the devas, dragons and spirits enter this room and hear this superior person expound the true Dharma, they all delight in the fragrance of the Buddha's merit and go out having aroused the aspiration. Sariputra! I have lived in this room for twelve years, and at first I did not hear the Dharma of sravakas and pratyekabuddhas, but only the great loving-kindness and great compassion of the Bodhisattvas and the inconceivable Dharma of the Buddhas. Sariputra! This room constantly manifests eight kinds of unprecedented and rare dharmas. What are the eight? This room is always lit with golden light, with no difference between day and night, and it does not take the light of the sun and moon as its brightness; this is the first unprecedented and rare dharma; those who enter this room are not troubled by any defilements; this is the second; this room constantly has Sakra, Brahma, the Four Heavenly Kings and Bodhisattvas from other lands coming to assemble without end; this is the third; this room constantly speaks of the six paramitas and the Dharma of non-retrogression; this is the fourth; this room constantly makes the finest music of devas and humans, with strings producing immeasurable sounds of Dharma transformation; this is the fifth; this room has four great treasuries, filled with many jewels, relieving the poor and needy, and what is sought is inexhaustible; this is the sixth; in this room, Sakyamuni Buddha, Amitabha Buddha, Aksobhya Buddha, Ratnatejas, Ratnarcis, Ratnacandra, Ratnavyuha, Durjaya, Simhasvara, Sarvarthasiddha, and such immeasurable Buddhas of the ten directions all come at once when this superior person calls them to mind, and teach at length the secret and essential treasury of the Dharma of the Buddhas, and after teaching they return; this is the seventh; in this room, all the adorned palaces of the devas and the pure lands of the Buddhas all appear within it; this is the eighth. Sariputra! This room constantly manifests these eight unprecedented and rare dharmas; who, seeing such inconceivable things, would still delight in the Dharma of the sravakas?"

舍利弗言：「汝何以不轉女身？」

Sariputra said: "Why do you not change your female body?"

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？」

The heavenly maiden said: "For twelve years now I have sought the mark of a woman and not found it; what is there to change? It is like a magician who conjures an illusory woman; if someone asks, 'Why does she not change her female body?' is this person asking rightly?"

舍利弗言：「不也！幻無定相，當何所轉？」

Sariputra said: "No! Illusion has no fixed mark; what is there to change?"

天曰：「一切諸法亦復如是，無有定相，云何乃問不轉女身？」

The heavenly maiden said: "All dharmas are also like this, without a fixed mark; why still ask about not changing a female body?"

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？」

At once the heavenly maiden, by spiritual power, changed Sariputra into the form of the heavenly maiden, and transformed herself into the form of Sariputra, and asked: "Why do you not change your female body?"

舍利弗以天女像而答言：「我今不知何轉而變為女身？」

Sariputra, in the form of the heavenly maiden, answered: "I do not now know how I changed into a female body."

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。」

The heavenly maiden said: "Sariputra! If you can change this female body, then all women should also be able to change. Just as Sariputra is not a woman yet appears in a female body, so it is with all women: though they appear in female bodies, they are not women. So the Buddha says that all dharmas are neither male nor female."

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？」

At once the heavenly maiden withdrew her spiritual power, and Sariputra's body returned to what it was. The heavenly maiden asked Sariputra: "Where is the female body and form now?"

舍利弗言：「女身色相，無在無不在。」

Sariputra said: "The female body and form neither exist nor do not exist."

天曰：「一切諸法，亦復如是，無在無不在。夫無在無不在者，佛所說也。」

The heavenly maiden said: "All dharmas are also like this, neither existing nor not existing. That they neither exist nor do not exist is what the Buddha has said."

舍利弗問天：「汝於此沒，當生何所？」

Sariputra asked the heavenly maiden: "When you die here, where will you be born?"

天曰：「佛化所生，吾如彼生。」

The heavenly maiden said: "I will be born as those born by the transformation of the Buddha."

曰：「佛化所生，非沒生也。」

(Sariputra) said: "Those born by the Buddha's transformation are not born after dying."

天曰：「眾生猶然，無沒生也。」

The heavenly maiden said: "Beings are also like this; there is no being born after dying."

舍利弗問天：「汝久如當得阿耨多羅三藐三菩提？」

Sariputra asked the heavenly maiden: "How long before you will attain unsurpassed perfect awakening?"

天曰：「如舍利弗還為凡夫，我乃當成阿耨多羅三藐三菩提。」

The heavenly maiden said: "When Sariputra becomes an ordinary person again, then I will attain unsurpassed perfect awakening."

舍利弗言：「我作凡夫，無有是處。」

Sariputra said: "For me to become an ordinary person is not possible."

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。」

The heavenly maiden said: "For me to attain unsurpassed perfect awakening is also not possible. Why? Bodhi has no place to abide, so there is no one who attains it."

舍利弗言：「今諸佛得阿耨多羅三藐三菩提，已得、當得如恆河沙，皆謂何乎？」

Sariputra said: "Now the Buddhas who have attained, are attaining and will attain unsurpassed perfect awakening are as many as the sands of the Ganges; what is meant by all this?"

天曰：「皆以世俗文字數故，說有三世，非謂菩提有去、來、今。」

The heavenly maiden said: "It is all because of the counting by worldly words that three times are spoken of, not that bodhi has past, future and present."

天曰：「舍利弗！汝得阿羅漢道耶？」

The heavenly maiden said: "Sariputra! Have you attained the path of an arhat?"

曰：「無所得故而得。」

(Sariputra) said: "I attained it because there is nothing to attain."

天曰：「諸佛、菩薩亦復如是，無所得故而得。」

The heavenly maiden said: "The Buddhas and Bodhisattvas are also like this; they attain because there is nothing to attain."

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，所願具足，得無生忍，住不退轉；以本願故，隨意能現，教化眾生。」

Then Vimalakirti said to Sariputra: "This heavenly maiden has already made offerings to ninety-two billion Buddhas, and is already able to play with the Bodhisattva's spiritual powers, her vows are fulfilled, she has attained the acceptance of non-arising and abides in non-retrogression; because of her original vow, she can manifest at will and teach beings."

爾時文殊師利問維摩詰言：「菩薩云何通達佛道？」

At that time Manjusri asked Vimalakirti: "How does a Bodhisattva penetrate the Buddha path?"

維摩詰言：「若菩薩行於非道，是為通達佛道。」

Vimalakirti said: "If a Bodhisattva walks in what is not the path, that is penetrating the Buddha path."

又問：「云何菩薩行於非道？」

He asked further: "How does a Bodhisattva walk in what is not the path?"

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。示行貪欲，離諸染著；示行瞋恚，於諸眾生無有恚閡；示行愚痴，而以智慧調伏其心；示行慳貪，而捨內外所有，不惜身命；示行毀禁，而安住淨戒，乃至小罪猶懷大懼；示行瞋恚，而常慈忍；示行懈怠，而懃修功德；示行亂意，而常念定；示行愚痴，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，而於眾生猶如橋梁；示行諸煩惱，而心常清淨；示入於魔，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；示入形殘，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，而恆觀無常，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。」

He answered: "If a Bodhisattva commits the five heinous crimes without anger or resentment; goes to hell without any stain of sin; goes to the animal realm without the faults of ignorance and pride; goes to the realm of hungry ghosts and yet is complete in merit; walks the paths of the form and formless realms without considering them superior. He shows himself practicing greed but is free from all attachment; shows himself practicing anger but has no anger or obstruction toward any being; shows himself practicing delusion but tames his mind with wisdom; shows himself practicing miserliness but gives away all he has, inside and out, without sparing his life; shows himself breaking precepts but abides in the pure precepts, and even fears a small sin with great dread; shows himself practicing anger but is always loving and patient; shows himself practicing laziness but diligently cultivates merit; shows himself practicing a scattered mind but always keeps mindfulness in concentration; shows himself practicing delusion but penetrates worldly and transcendent wisdom; shows himself practicing flattery and falsehood but is skilled in skillful means and follows the meaning of the sutras; shows himself practicing pride but is like a bridge to beings; shows himself practicing afflictions but his mind is always pure; shows himself entering the ranks of Mara but follows the Buddha's wisdom and does not follow others' teachings; shows himself entering the sravakas but teaches beings what they have not heard; shows himself entering the pratyekabuddhas but fulfills great compassion and teaches beings; shows himself entering poverty but has jeweled hands with inexhaustible merit; shows himself entering a crippled form but has all the marks and signs and adorns himself with them; shows himself entering lowly birth but is born in the Buddha's lineage and has all merits; shows himself entering weakness and ugliness but has the body of Narayana, which all beings delight to see; shows himself entering old age and sickness but has forever cut off the root of illness and transcended the fear of death; shows himself having possessions but always contemplates impermanence and truly has no greed; shows himself having wives, concubines and maidens but always stays far from the mire of the five desires; appears slow of speech but has accomplished eloquence and holds dharani without loss; shows himself entering wrong means of salvation but delivers beings by right means; appears to enter all the paths but cuts off their causes and conditions; appears in nirvana but does not cut off birth and death. Manjusri! A Bodhisattva who can walk in what is not the path in this way is penetrating the Buddha path."

於是維摩詰問文殊師利：「何等為如來種？」

Then Vimalakirti asked Manjusri: "What are the seeds of the Tathagata?"

文殊師利言：「有身為種，無明有愛為種，貪恚痴為種，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。」

Manjusri said: "Having a body is a seed, ignorance and craving for existence are seeds, greed, anger and delusion are seeds, the four inversions are seeds, the five hindrances are seeds, the six sense bases are seeds, the seven stations of consciousness are seeds, the eight wrong dharmas are seeds, the nine places of vexation are seeds, the ten unwholesome paths are seeds: in short, the sixty-two views and all afflictions are all seeds of Buddhahood."

曰：「何謂也？」

(Vimalakirti) said: "What does that mean?"

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！又如殖種於空，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。」

He answered: "One who sees the unconditioned and enters the fixed position of nirvana can no longer give rise to the mind of unsurpassed perfect awakening. It is like high dry land, which does not grow lotuses; only low, damp mud grows this flower; in the same way, one who sees the unconditioned dharma and enters the fixed position can in the end no longer be born in the Buddha Dharma; only among beings in the mud of afflictions does the Buddha Dharma arise! It is also like planting seeds in the sky, which can never grow, while only dung-rich soil makes them flourish; in the same way, one who enters the fixed position of the unconditioned does not give rise to the Buddha Dharma; even if one's view of self were as great as Mount Sumeru, one could still arouse the mind of unsurpassed perfect awakening and give rise to the Buddha Dharma! Therefore, you should know that all afflictions are the seeds of the Tathagata. It is like how, without going down into the great sea, one cannot obtain priceless pearls; in the same way, without entering the great sea of afflictions, one cannot obtain the jewel of all-knowledge."

爾時大迦葉歎言：「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，其於五欲不能復利；如是聲聞諸結斷者，於佛法中無所復益，永不志願。是故，文殊師利！凡夫於佛法有返復，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、力、無畏等，永不能發無上道意。」

Then Mahakasyapa praised, saying: "Excellent, excellent! Manjusri! How satisfying are your words. Truly as you say, the multitudes of toil and dust are the seeds of the Tathagata; we now are no longer capable of arousing the mind of unsurpassed perfect awakening, while even those who commit the five heinous crimes can still arouse the aspiration and be born in the Buddha Dharma, but we can never arouse it. It is like one whose roots are ruined, who can no longer gain benefit from the five desires; in the same way, sravakas whose fetters have been cut off gain nothing further in the Buddha Dharma and never aspire to it. Therefore, Manjusri! Ordinary people can turn back and forth in the Buddha Dharma, but sravakas cannot. Why? When ordinary people hear the Buddha Dharma, they can give rise to the mind of the unsurpassed path and do not cut off the Three Jewels; even if a sravaka hears the Buddha's Dharma, powers and fearlessness all his life, he can never give rise to the aspiration for the unsurpassed path."

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？」

At that time a Bodhisattva in the assembly named Universal Manifestation of Forms asked Vimalakirti: "Layman! Who are your parents, wife and children, relatives and kin, officials, people and friends? Where are your servants, elephants, horses and carriages?"

於是維摩詰以偈答曰：

Then Vimalakirti answered in verse:

「智度菩薩母，方便以為父，

"Prajna is the mother of Bodhisattvas, skillful means is the father,

一切眾導師，無不由是生。

all the teachers of the multitudes, none is not born from these.

法喜以為妻，慈悲心為女，

The joy of the Dharma is the wife, the mind of compassion is the daughter,

善心誠實男，畢竟空寂舍。

the good and sincere mind is the son, ultimate emptiness and stillness is the home.

弟子眾塵勞，隨意之所轉，

The disciples are the many toils and dusts, turning as one pleases,

道品善知識，由是成正覺。

the factors of the path are the good friends, through whom right awakening is accomplished.

諸度法等侶，四攝為伎女，

The paramitas are the companions, the four means of embracing are the singing girls,

歌詠誦法言，以此為音樂。

singing and reciting the words of the Dharma, taking this as music.

總持之園苑，無漏法林樹，

Dharani is the garden, the undefiled dharmas are the trees of the grove,

覺意淨妙華，解脫智慧果。

the factors of awakening are the pure and wonderful flowers, liberation and wisdom are the fruit.

八解之浴池，定水湛然滿，

The eight liberations are the bathing pool, the water of concentration is full and still,

布以七淨華，浴此無垢人。

strewn with the seven pure flowers, to bathe those without defilement.

象馬五通馳，大乘以為車，

Elephants and horses gallop with the five spiritual powers, the Great Vehicle is the carriage,

調御以一心，遊於八正路。

driven by a single mind, roaming the eightfold right road.

相具以嚴容，眾好飾其姿，

The marks are complete and adorn the appearance, the many fine signs ornament the figure,

慚愧之上服，深心為華鬘。

a sense of shame is the finest garment, the deep mind is the garland of flowers.

富有七財寶，教授以滋息，

Rich in the seven treasures, teaching them to multiply,

如所說修行，迴向為大利。

practicing as taught, and dedicating it as great benefit.

四禪為床座，從於淨命生，

The four dhyanas are the seat, arising from pure livelihood,

多聞增智慧，以為自覺音。

much learning increases wisdom, and this is the voice of self-awakening.

甘露法之食，解脫味為漿，

The Dharma of sweet dew is food, the taste of liberation is drink,

淨心以澡浴，戒品為塗香。

a pure mind is the bathing, the classes of precepts are the incense.

摧滅煩惱賊，勇健無能踰，

Crushing the bandits of affliction, so courageous that none can surpass him,

降伏四種魔，勝幡建道場。

subduing the four kinds of Mara, raising the banner of victory at the place of the Way.

雖知無起滅，示彼故有生，

Although he knows there is no arising or ceasing, to show it to others he takes birth,

悉現諸國土，如日無不見。

fully appearing in all lands, like the sun, not unseen anywhere.

供養於十方，無量億如來，

Making offerings in the ten directions to immeasurable millions of Tathagatas,

諸佛及己身，無有分別想。

he has no thought of distinction between the Buddhas and himself.

雖知諸佛國，及與眾生空，

Although he knows the Buddha lands and beings to be empty,

而常修淨土，教化於群生。

he constantly cultivates pure lands and teaches the multitudes of beings.

諸有眾生類，形聲及威儀，

All kinds of beings, their forms, voices and deportment,

無畏力菩薩，一時能盡現。

the Bodhisattva of fearless power can manifest all at once.

覺知眾魔事，而示隨其行，

Aware of the works of the many maras, he shows himself following their conduct,

以善方便智，隨意皆能現。

with the wisdom of good skillful means, he can manifest at will.

或示老病死，成就諸群生，

Or he shows old age, sickness and death, bringing the multitudes of beings to maturity,

了知如幻化，通達無有礙；

knowing them to be like illusions, and penetrating them without obstruction;

或現劫盡燒，天地皆洞然，

or he shows the burning at the end of a kalpa, heaven and earth all blazing,

眾人有常想，照令知無常。

and for people who hold to permanence, he illuminates so that they know impermanence.

無數億眾生，俱來請菩薩，

Countless millions of beings come together to invite the Bodhisattva,

一時到其舍，化令向佛道。

and at once he goes to their houses and teaches them to turn toward the Buddha path.

經書禁呪術，工巧諸伎藝，

The classics and writings, spells and arts, the many crafts and skills,

盡現行此事，饒益諸群生。

he shows himself practicing all of these to benefit the multitudes of beings.

世間眾道法，悉於中出家，

All the worldly paths and teachings, he leaves home within them all,

因以解人惑，而不墮邪見。

and so dispels people's confusion and keeps them from falling into wrong views.

或作日月天，梵王世界主，

Sometimes he becomes the sun or moon or a deva, or a Brahma king, lord of a world,

或時作地水，或復作風火。

sometimes he becomes earth and water, and sometimes wind and fire.

劫中有疾疫，現作諸藥草，

When there are plagues in a kalpa, he appears as medicinal herbs,

若有服之者，除病消眾毒；

and those who take them are cured of illness and rid of many poisons;

劫中有飢饉，現身作飲食，

when there is famine in a kalpa, he appears in the form of food and drink,

先救彼飢渴，卻以法語人；

first saving them from hunger and thirst, and then teaching them the Dharma;

劫中有刀兵，為之起慈悲，

when there are weapons and war in a kalpa, he gives rise to compassion for them,

化彼諸眾生，令住無諍地。

teaching those beings and bringing them to dwell in a land without strife.

若有大戰陣，立之以等力，

If there is a great battle, he stands among them with equal strength,

菩薩現威勢，降伏使和安。

the Bodhisattva shows his majestic power, subdues them and brings peace.

一切國土中，諸有地獄處，

In all the lands, wherever there are hells,

輒往到於彼，勉濟其苦惱；

he goes there at once, striving to relieve their suffering;

一切國土中，畜生相食噉，

in all the lands, where animals devour one another,

皆現生於彼，為之作利益。

he appears born there, to bring them benefit.

示受於五欲，亦復現行禪，

He shows himself enjoying the five desires, and also shows himself practicing dhyana,

令魔心憒亂，不能得其便。

making the mind of Mara confused, so that he cannot find an opening.

火中生蓮華，是可謂希有，

A lotus growing in fire can be called rare,

在欲而行禪，希有亦如是。

and practicing dhyana while in desire is rare in just this way.

或現作婬女，引諸好色者，

Or he appears as a courtesan, to draw in those fond of beauty,

先以欲鉤牽，後令入佛智；

first catching them with the hook of desire, and then bringing them into the Buddha's wisdom;

或為邑中主，或作商人導，

or he becomes a head man of a town, or a caravan leader of merchants,

國師及大臣，以祐利眾生。

a national preceptor or a great minister, to bring blessings and benefit to beings.

諸有貧窮者，現作無盡藏，

For those who are poor, he appears as an inexhaustible treasury,

因以勸導之，令發菩提心。

and so encourages them to arouse the mind of bodhi.

我心憍慢者，為現大力士，

For those who are proud in heart, he appears as a strongman for them,

消伏諸貢高，令住無上道。

subduing every kind of arrogance and bringing them to dwell in the unsurpassed path.

其有恐懼眾，居前而慰安，

For the fearful multitude, he stands before them to comfort them,

先施以無畏，後令發道心。

first giving them fearlessness, and then causing them to arouse the mind of the Way.

或現離婬欲，為五通仙人，

Or he appears free of lust as a sage with the five spiritual powers,

開導諸群生，令住戒忍慈。

guiding the multitudes of beings and bringing them to dwell in precepts, patience and loving-kindness.

見須供事者，現為作僮僕，

Seeing those who need attendants, he appears as a servant for them,

既悅可其意，乃發以道心，

and once he has pleased their minds, he then awakens in them the mind of the Way,

隨彼之所須，得入於佛道，

according to what they need, so they may enter the Buddha path,

以善方便力，皆能給足之。

by the power of good skillful means, he is able to supply them with all they need.

如是道無量，所行無有涯，

Such paths are immeasurable, his practice has no limit,

智慧無邊際，度脫無數眾。

his wisdom has no limit, and he delivers countless beings.

假令一切佛，於無量億劫，

Even if all the Buddhas, over immeasurable millions of kalpas,

讚歎其功德，猶尚不能盡。

praised his merit, they still could not exhaust it.

誰聞如是法，不發菩提心？

Who, hearing such a Dharma, would not arouse the mind of bodhi?

除彼不肖人，痴冥無智者。」

Except those who are unworthy, dull and without wisdom."

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。」

Then Vimalakirti said to the Bodhisattvas: "Sirs! How does a Bodhisattva enter the Dharma gate of non-duality? Each of you speak as you please."

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。」

A Bodhisattva in the assembly named Dharmasvara said: "Sirs! Arising and ceasing are two. Dharmas are originally not born, and so now they also do not cease; to attain this acceptance of the non-arising of phenomena is to enter the Dharma gate of non-duality."

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。」

The Bodhisattva Srigupta said: "Self and what belongs to self are two. Because there is self, there is what belongs to self; if there is no self, there is no what belongs to self; this is entering the Dharma gate of non-duality."

不眴菩薩曰：「受、不受為二。若法不受，則不可得；以不可得故，無取無捨、無作無行，是為入不二法門。」

The Bodhisattva Adrstanimisa said: "Receiving and not receiving are two. If dharmas are not received, they cannot be obtained; because they cannot be obtained, there is no taking or abandoning, no making or doing; this is entering the Dharma gate of non-duality."

德頂菩薩曰：「垢、淨為二。見垢實性，則無淨相，順於滅相，是為入不二法門。」

The Bodhisattva Srikuta said: "Defiled and pure are two. Seeing the real nature of defilement, there is no mark of purity, and one follows the mark of cessation; this is entering the Dharma gate of non-duality."

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。」

The Bodhisattva Bhadrajyotis said: "This movement and this thought are two. Without movement there is no thought, without thought there is no discrimination; one who penetrates this enters the Dharma gate of non-duality."

善眼菩薩曰：「一相、無相為二。若知一相即是無相，亦不取無相，入於平等，是為入不二法門。」

The Bodhisattva Subahu said: "One mark and no mark are two. If one knows that one mark is no mark, and also does not take hold of no mark, entering equality, this is entering the Dharma gate of non-duality."

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。」

The Bodhisattva Susthita said: "The mind of a Bodhisattva and the mind of a sravaka are two. Contemplating the nature of mind as empty and like an illusion, there is no Bodhisattva mind and no sravaka mind; this is entering the Dharma gate of non-duality."

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。」

The Bodhisattva Pusya said: "Good and not good are two. If one does not give rise to good and not good, and enters the limit of signlessness and penetrates it, this is entering the Dharma gate of non-duality."

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。」

The Bodhisattva Simha said: “Offense and merit are two. If one penetrates the nature of offense, it is no different from merit; if one resolves this aspect with vajra wisdom, with no bondage and no liberation, this is entering the Dharma gate of non-duality.”

師子意菩薩曰：「有漏、無漏為二。若得諸法等，則不起漏、不漏想，不著於相，亦不住無相，是為入不二法門。」

The Bodhisattva Simhamati said: “Outflows and no outflows are two. If one attains the equality of all dharmas, one does not give rise to the thought of outflows or no outflows, does not cling to signs, and also does not dwell in signlessness; this is entering the Dharma gate of non-duality.”

淨解菩薩曰：「有為、無為為二。若離一切數，則心如虛空，以清淨慧無所礙者，是為入不二法門。」

The Bodhisattva Pure Understanding said: “The conditioned and the unconditioned are two. If one leaves all counting and measuring, so that the mind is like empty space, with pure wisdom unobstructed, this is entering the Dharma gate of non-duality.”

那羅延菩薩曰：「世間、出世間為二。世間性空，即是出世間，於其中不入、不出、不溢、不散，是為入不二法門。」

The Bodhisattva Narayana said: “The world and the beyond-the-world are two. The nature of the world is empty, and that is the beyond-the-world; in it there is no entering, no leaving, no overflowing, and no scattering; this is entering the Dharma gate of non-duality.”

善意菩薩曰：「生死、涅槃為二。若見生死性，則無生死，無縛無解，不然不滅，如是解者，是為入不二法門。」

The Bodhisattva Good Intent said: “Birth and death and nirvana are two. If one sees the nature of birth and death, there is no birth and death, no bondage and no liberation, no burning and no extinguishing; one who understands in this way enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Manifest Seeing said: “Exhausted and not exhausted are two. Whether dharmas are ultimately exhausted or not exhausted, all have the aspect of being inexhaustible; the inexhaustible aspect is emptiness, and in emptiness there is no aspect of exhausted or not exhausted. One who enters in this way enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Universal Guardian said: “Self and non-self are two. Even self cannot be obtained, so how can non-self be obtained? One who sees the real nature of self no longer gives rise to duality; this is entering the Dharma gate of non-duality.”

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，於其中平等無二者，是為入不二法門。」

The Bodhisattva Lightning Deva said: “Clarity and ignorance are two. The real nature of ignorance is clarity, and clarity too cannot be grasped; leaving all counting and measuring and being equal and non-dual within it, this is entering the Dharma gate of non-duality.”

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，於其中而通達者，是為入不二法門。」

The Bodhisattva Joyful Seeing said: “Form and the emptiness of form are two. Form itself is emptiness; it is not that form perishes and then there is emptiness, but that the nature of form is empty of itself. Likewise, feeling, perception, formation, and consciousness and the emptiness of consciousness are two; consciousness itself is emptiness; it is not that consciousness perishes and then there is emptiness, but that the nature of consciousness is empty of itself. One who penetrates this enters the Dharma gate of non-duality.”

明相菩薩曰：「四種異、空種異為二。四種性即是空種性，如前際、後際空故，中際亦空。若能如是知諸種性者，是為入不二法門。」

The Bodhisattva Bright Sign said: “The four great elements being different and the element of space being different are two. The nature of the four great elements is the nature of the element of space, because the earlier limit is empty, the later limit is empty, and the middle limit is also empty. One who can know the nature of the elements in this way enters the Dharma gate of non-duality.”

妙意菩薩曰：「眼、色為二。若知眼性，於色不貪、不恚、不痴，是名寂滅；如是，耳、聲，鼻、香，舌、味，身、觸，意、法為二，若知意性，於法不貪、不恚、不痴，是名寂滅，安住其中，是為入不二法門。」

The Bodhisattva Wondrous Intent said: “The eye and form are two. If one knows the nature of the eye, then toward form one has no greed, no anger, and no ignorance, and this is called quiescence; likewise, the ear and sound, the nose and smell, the tongue and taste, the body and touch, and the mind and dharmas are two; if one knows the nature of the mind, then toward dharmas one has no greed, no anger, and no ignorance, and this is called quiescence. One who dwells in this enters the Dharma gate of non-duality.”

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，於其中入一相者，是為入不二法門。」

The Bodhisattva Inexhaustible Intent said: “Giving and dedicating to omniscience are two. The nature of giving is the nature of dedication to omniscience; likewise, keeping precepts, patience, diligence, meditation, and wisdom and dedication to omniscience are two; the nature of wisdom is the nature of dedication to omniscience. One who enters the single sign within them enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Deep Wisdom said: “This emptiness, this signlessness, and this non-making are three. Emptiness is signlessness, and signlessness is non-making; if there is emptiness, signlessness, and non-making, then there is no mind, thought, or consciousness, and liberation through one gate is liberation through the three gates of liberation. One who understands this enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Quiescent Root said: “Buddha, Dharma, and Sangha are three. The Buddha is the Dharma, and the Dharma is the Sangha, and these Three Jewels all have the aspect of the unconditioned, equal to empty space, and so are all dharmas. One who can follow this enters the Dharma gate of non-duality.”

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，於其中不驚、不懼者，是為入不二法門。」

The Bodhisattva Unobstructed Mind said: “The body and the extinction of the body are two. The body is itself the extinction of the body. Why? One who sees the real aspect of the body does not give rise to the view of the body or the view of the extinction of the body; the body and its extinction are non-dual and undivided, and within it one is neither startled nor afraid. This is entering the Dharma gate of non-duality.”

上善菩薩曰：「身、口、意業為二。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。」

The Bodhisattva Supreme Good said: “The karma of body, speech, and mind are three. These three karmas are all of the aspect of non-making; the non-making aspect of the body is the non-making aspect of speech; the non-making aspect of speech is the non-making aspect of mind; and the non-making aspect of these three karmas is the non-making aspect of all dharmas. One who can accord with the wisdom of non-making in this way enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Field of Merit said: “Meritorious action, sinful action, and immovable action are three. The real nature of these three actions is emptiness, and in emptiness there is no meritorious action, no sinful action, and no immovable action. One who does not give rise to these three actions enters the Dharma gate of non-duality.”

華嚴菩薩曰：「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。」

The Bodhisattva Flower Adornment said: “The duality that arises from self is two. One who sees the real aspect of self does not give rise to dual dharmas; if one does not dwell in dual dharmas, there is no consciousness; one who has nothing to know enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Treasury of Virtue said: “The aspect of having something to gain is two. If there is nothing to gain, there is no taking and no rejecting; one without taking and rejecting enters the Dharma gate of non-duality.”

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，於其中平等入者，是為入不二法門。」

The Bodhisattva Moon Above said: “Darkness and light are two. Without darkness and without light there is no duality. Why? It is like entering the concentration of the cessation of feeling and perception, where there is no darkness and no light, and the aspect of all dharmas is the same. One who enters equally within it enters the Dharma gate of non-duality.”

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。」

The Bodhisattva Jewel Seal Hand said: “Delighting in nirvana and not delighting in the world are two. If one does not delight in nirvana and does not loathe the world, there is no duality. Why? If there is bondage, there is liberation; if there was originally no bondage, who would seek liberation? With no bondage and no liberation, there is no delight and no loathing; this is entering the Dharma gate of non-duality.”

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。」

The Bodhisattva King Pearl Crown said: “The right path and the wrong path are two. One who dwells in the right path does not distinguish this as wrong and this as right; leaving these two is entering the Dharma gate of non-duality.”

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。」

The Bodhisattva Joy in Reality said: “Real and unreal are two. One who sees reality does not even see reality, so how could he see the unreal? Why? It is not seen by the fleshly eye but by the eye of wisdom, and this eye of wisdom has no seeing and no non-seeing; this is entering the Dharma gate of non-duality.”

如是諸菩薩各各說已，問文殊師利：「何等是菩薩入不二法門？」

When each of the Bodhisattvas had finished speaking, they asked Manjushri: “What is the Bodhisattva's entering the Dharma gate of non-duality?”

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。」

Manjushri said: “As I see it, to have no words and no speech about any dharma, to have no showing and no knowing, and to leave all questions and answers: this is entering the Dharma gate of non-duality.”

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？」

Then Manjushri asked Vimalakirti: “We have each finished speaking; now what should you, good sir, say is the Bodhisattva's entering the Dharma gate of non-duality?”

時維摩詰默然無言。

At that time Vimalakirti was silent and said nothing.

文殊師利歎曰：「善哉，善哉！乃至無有文字、語言，是真入不二法門。」

Manjushri praised him and said: “Excellent, excellent! To reach the point of having no letters and no speech: this is truly entering the Dharma gate of non-duality.”

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。

While this chapter on entering the Dharma gate of non-duality was being spoken, five thousand Bodhisattvas in the assembly all entered the Dharma gate of non-duality and attained the patience of the non-arising of dharmas.

姚秦三藏鳩摩羅什譯

Translated in the Later Qin dynasty (Yao Qin) by the Tripitaka master Kumarajiva.

於是舍利弗心念：「日時欲至，此諸菩薩當於何食？」

Then Shariputra thought to himself: “It is nearly time; where will these Bodhisattvas take their meal?”

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。」

At that time Vimalakirti, knowing his thought, said to him: “The Buddha taught the eight liberations, and you, good sir, received them and practice them; do you listen to the Dharma mixed with the craving for food? If you wish to eat, wait a moment, and I will let you obtain a meal such as you have never had.”

時維摩詰即入三昧，以神通力示諸大眾上方界分，過四十二恆河沙佛土，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，唯有清淨大菩薩眾，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。

Then Vimalakirti entered samadhi and by supernatural power showed the whole assembly the upper realm: past Buddha lands as numerous as the sands of forty-two Ganges rivers, there is a country called Sarvagandhasugandha (Many Fragrances), where a Buddha named Gandhakuta (Fragrance Accumulated) is now present. The fragrance of that land is the first, surpassing the fragrance of humans and heavenly beings in the Buddha worlds of the ten directions. That land has not even the names of shravakas or pratyekabuddhas, but only an assembly of pure great Bodhisattvas, for whom the Buddha teaches the Dharma. In that world everything is made of fragrance: the towers and pavilions are fragrance, the ground for walking is fragrance, and the gardens are all fragrant. The fragrance of the food circulates through countless worlds in the ten directions. At that time that Buddha and the Bodhisattvas were sitting together eating a meal, and there were heavenly sons, all named Fragrance Adornment, who had all given rise to the mind of supreme perfect awakening and were making offerings to that Buddha and the Bodhisattvas; all the great assembly here saw it with their own eyes.

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，鹹皆默然。維摩詰言：「仁此大眾，無乃可恥？」

Then Vimalakirti asked the Bodhisattvas: “Good sirs! Who can fetch the meal of that Buddha?” Because of Manjushri's awesome power, all were silent. Vimalakirti said: “Good sirs, is this great assembly not rather shameful?”

文殊師利曰：「如佛所言，勿輕未學。」

Manjushri said: “As the Buddha said, do not look down on those who have not yet completed their learning.”

於是維摩詰不起於座，居眾會前化作菩薩——相好光明，威德殊勝，蔽於眾會——而告之曰：「汝往上方界分，度如四十二恆河沙佛土，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？願得世尊所食之餘，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。』」

Then Vimalakirti, without rising from his seat, before the assembly transformed into a Bodhisattva, whose marks and radiance, awesome virtue and excellence surpassed the whole assembly, and told him: “Go to the upper realm, past Buddha lands as numerous as the sands of forty-two Ganges rivers, to a country called Many Fragrances, where a Buddha named Fragrance Accumulated is sitting together with the Bodhisattvas eating a meal. When you get there, say as I tell you: ‘Vimalakirti bows his head at the feet of the World-Honored One! He pays boundless respect and asks after your daily life, whether you have little illness and little distress, and whether your strength is well. He wishes to obtain the remainder of the meal of the World-Honored One, to perform the Buddha's work in the Saha world, so that those who delight in the small teaching may spread the great Way, and the fame of the Tathagata may be heard everywhere.’”

時化菩薩即於會前，昇於上方。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？願得世尊所食之餘，欲於娑婆世界施作佛事，使此樂小法者得弘大道，亦使如來名聲普聞。」

Then the transformed Bodhisattva ascended toward the upper realm before the assembly. The whole assembly saw him go, arrive at the Many Fragrances world, pay homage at the feet of that Buddha, and they also heard him say: “Vimalakirti bows his head at the feet of the World-Honored One! He pays boundless respect and asks after your daily life, whether you have little illness and little distress, and whether your strength is well. He wishes to obtain the remainder of the meal of the World-Honored One, in order to perform the Buddha's work in the Saha world, so that those who delight in the small teaching may spread the great Way, and the fame of the Tathagata may be heard everywhere.”

彼諸大士見化菩薩，歎未曾有：「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：「下方度如四十二恆河沙佛土，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，並讚此土，令彼菩薩增益功德。」

The great beings of that land, seeing the transformed Bodhisattva, marveled at the unprecedented: “Where does this superior person come from now? Where is the Saha world? What are those who delight in the small teaching?” They asked the Buddha about it. The Buddha told them: “Below, past Buddha lands as numerous as the sands of forty-two Ganges rivers, there is a world named Saha, where a Buddha named Shakyamuni is now present. In a world of the five defilements and evil, he expounds the Way for beings who delight in the small teaching. There is a Bodhisattva there named Vimalakirti, who dwells in inconceivable liberation and teaches the Dharma to the Bodhisattvas, so he has sent a transformation body here to extol my name and praise this land, to increase the merit of those Bodhisattvas.”

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。」

The Bodhisattvas of that land said: “What sort of person is he, who can make such a transformation? His virtue and power are fearless, and his supernatural abilities reach this far!” The Buddha said: “Extremely great! He sends transformation bodies to all ten directions to perform the Buddha's work and benefit beings.”

於是香積如來以眾香缽盛滿香飯，與化菩薩。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；又當捨汝本形，勿使彼國求菩薩者，而自鄙恥；又汝於彼莫懷輕賤，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，不盡現其清淨土耳！」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，於彼世界忽然不現，須臾之間至維摩詰舍。

Then the Tathagata Fragrance Accumulated filled a bowl of many fragrances with fragrant rice and gave it to the transformed Bodhisattva. At that time nine million Bodhisattvas of that land said together: “We wish to go to the Saha world to make offerings to the Buddha Shakyamuni, and also wish to see Vimalakirti and the other assemblies of Bodhisattvas.” The Buddha said: “You may go. Gather in the fragrance of your bodies, so that the beings of that land do not give rise to confused attachment; and you should also give up your original forms, so that those in that country who seek Bodhisattvahood do not feel ashamed of themselves; and do not hold contempt there and give rise to the thought of obstruction. Why? The lands of the ten directions are all like empty space, and the Buddhas, in order to teach those who delight in the small teaching, simply do not display the pure lands in full!” Then the transformed Bodhisattva, having received the bowl of rice, together with those nine million Bodhisattvas, by the awesome power of the Buddha and the strength of Vimalakirti, suddenly vanished from that world and in a moment arrived at Vimalakirti's dwelling.

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，飯香普燻毘耶離城及三千大千世界。時毘耶離婆羅門、居士等，聞是香氣，身意快然，歎未曾有！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。

Then Vimalakirti at once transformed nine million lion seats, adorned beautifully as before, and the Bodhisattvas all sat on them. The transformed Bodhisattva gave the bowl full of fragrant rice to Vimalakirti, and the fragrance of the rice perfumed the city of Vaishali and the three thousand great thousand worlds. At that time the Brahmins, lay people, and others of Vaishali, smelling this fragrance, felt their bodies and minds at ease and marveled at the unprecedented! Then the elder Moon Canopy led eighty-four thousand people into Vimalakirti's dwelling. Seeing the many Bodhisattvas in the room and the lion seats high, wide, and finely adorned, all were greatly delighted, bowed to the Bodhisattvas and the great disciples, and withdrew to one side. The earth spirits, the spirits of space, and the devas of the desire realm and form realm, smelling this fragrance, also entered Vimalakirti's dwelling.

時維摩詰語舍利弗等諸大聲聞：「仁者可食。如來甘露味飯，大悲所燻，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、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。

Then Vimalakirti said to Shariputra and the other great shravakas: “Good sirs, you may eat. This is rice with the taste of the Tathagata's sweet dew, perfumed by great compassion; do not eat it with a limited mind, lest you be unable to digest it.” Another shravaka thought: “This rice is so little, yet everyone in this great assembly wants to eat.” The transformed Bodhisattva said: “Do not measure the Tathagata's immeasurable merit and wisdom by the small virtue and small wisdom of a shravaka! The four seas may dry up, but this rice has no end! Even if everyone came to eat it, rolled into a ball as large as Mount Sumeru, for an entire kalpa it still could not be finished. Why? What remains of the meal eaten by one who is complete in the inexhaustible merit of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation can never be exhausted.” Then the rice in the bowl fed the whole assembly until they were full and was still not finished. (The base text has a rare character here, which should be read as “finished.”) The Bodhisattvas, shravakas, heavenly beings, and humans who ate this rice had bodies at ease and were happy, like the Bodhisattvas of the Land of All Joyful Adornment; and a wondrous fragrance came out of all their pores, like the fragrance of the trees in the Many Fragrances land.

爾時維摩詰問眾香菩薩：「香積如來以何說法？」

Then Vimalakirti asked the Bodhisattvas of Many Fragrances: “By what does the Tathagata Fragrance Accumulated teach the Dharma?”

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。」

Those Bodhisattvas said: “The Tathagata of my land has no teaching by words, but only uses many fragrances to let the heavenly beings and humans enter the practice of discipline. The Bodhisattvas each sit under a fragrant tree, and on smelling this wondrous fragrance they immediately obtain the samadhi of the treasury of all virtues. Those who attain this samadhi are completely endowed with all the merits of a Bodhisattva.”

彼諸菩薩問維摩詰：「今世尊釋迦牟尼以何說法？」

Those Bodhisattvas asked Vimalakirti: “By what does the World-Honored One Shakyamuni teach the Dharma now?”

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；是邪婬，是邪婬報；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；是慳悋，是慳悋報；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；是愚痴，是愚痴報；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；是淨，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。以難化之人心如猨猴，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。」

Vimalakirti said: “The beings of this land are stubborn and hard to teach, so the Buddha speaks stubborn words to them to tame them. He says: this is hell, this is the animal realm, this is the realm of hungry ghosts; these are the places of difficulty, this is where fools are born; this is wrong conduct of the body, and this is the retribution of wrong conduct of the body; this is wrong conduct of speech, and this is its retribution; this is wrong conduct of mind, and this is its retribution; this is killing, and this is the retribution of killing; this is taking what is not given, and this is its retribution; this is sexual misconduct, and this is its retribution; this is false speech, and this is its retribution; this is double-tongued speech, and this is its retribution; this is harsh speech, and this is its retribution; this is meaningless speech, and this is its retribution; this is greed and jealousy, and this is its retribution; this is anger and irritation, and this is its retribution; this is wrong view, and this is its retribution; this is stinginess, and this is its retribution; this is breaking precepts, and this is its retribution; this is hatred, and this is its retribution; this is laziness, and this is its retribution; this is a scattered mind, and this is its retribution; this is foolishness, and this is its retribution; this is the establishment of precepts, this is keeping precepts, this is violating precepts; this is what should be done, this is what should not be done; this is obstruction, this is non-obstruction; this is receiving guilt, this is leaving guilt; this is pure, this is defiled; this is with outflows, this is without outflows; this is the wrong path, this is the right path; this is conditioned, this is unconditioned; this is the world, this is nirvana. Because the minds of those hard to teach are like monkeys, various kinds of teaching are used to control their minds so that they can be tamed, just as an elephant or a horse that is stubborn and unruly (the base text has a rare compound here, which should be read as stubborn and unruly) is brought to submission only after various painful treatments reaching to the bone. Beings so stubborn and hard to teach can be brought into discipline only with all manner of harsh and urgent words.”

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。」

When those Bodhisattvas heard these words, they all said: “How unprecedented! Like the World-Honored One, the Buddha Shakyamuni, who conceals his countless powers of freedom and delivers beings by the teaching in which the poor delight; and these Bodhisattvas also work humbly and take birth in this Buddha land with countless great compassion.”

維摩詰言：「此土菩薩於諸眾生大悲堅固，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，諸餘淨土之所無有。何等為十？以佈施攝貧窮，以淨戒攝毀禁，以忍辱攝瞋恚，以精進攝懈怠，以禪定攝亂意，以智慧攝愚痴，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。」

Vimalakirti said: “The Bodhisattvas of this land are firm in great compassion toward all beings, just as you say. Yet in one lifetime they benefit beings more than a hundred thousand kalpas of practice in your land. Why? This Saha world has ten good practices that the other pure lands do not have. What ten? Embracing the poor with giving, embracing the precept-breakers with pure precepts, embracing the angry with patience, embracing the lazy with diligence, embracing the scattered with meditation, embracing the foolish with wisdom, speaking of the teaching that removes difficulties to deliver those in the eight difficulties, delivering those who delight in the Lesser Vehicle with the Great Vehicle, saving the virtueless with all good roots, and constantly accomplishing beings with the four means of embracing. These are the ten.”

彼菩薩曰：「菩薩成就幾法？於此世界行無瘡疣，生於淨土。」

Those Bodhisattvas said: “By accomplishing how many dharmas can a Bodhisattva be free from blemishes in conduct in this world and be born in a pure land?”

維摩詰言：「菩薩成就八法，於此世界行無瘡疣，生於淨土。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；於諸菩薩視之如佛；所未聞經，聞之不疑；不與聲聞而相違背；不嫉彼供，不高己利，而於其中調伏其心；常省己過，不訟彼短，恆以一心求諸功德，是為八法。」

Vimalakirti said: “A Bodhisattva who accomplishes eight dharmas is free from blemishes in conduct in this world and is born in a pure land. What eight? Benefiting beings without hoping for return; taking on the sufferings of all beings in their stead and giving them all the merit one has made; treating beings with an equal mind, humble and unobstructed; regarding all Bodhisattvas as Buddhas; hearing sutras one has never heard without doubting; not opposing the shravakas; not being jealous of offerings others receive, not exalting one's own gain, and taming one's own mind in the midst of these; constantly examining one's own faults and not disputing others' shortcomings; and always seeking all merits with a single mind. These are the eight dharmas.”

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。

When Vimalakirti and Manjushri spoke this Dharma in the great assembly, a hundred thousand heavenly beings and humans gave rise to the mind of supreme perfect awakening, and ten thousand Bodhisattvas attained the patience of the non-arising of dharmas.

是時佛說法於菴羅樹園，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。」

At this time the Buddha was teaching the Dharma in the Amra tree garden, and the ground suddenly became vast and splendidly adorned, and the whole assembly turned golden. Ananda said to the Buddha: “World-Honored One! By what cause and condition is there this auspicious sign? Here it has suddenly become vast and splendidly adorned, and the whole assembly has turned golden.”

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。」

The Buddha told Ananda: “It is because Vimalakirti and Manjushri, respectfully surrounded by the great assembly, have given rise to the intention of coming, so this auspicious sign appears first.”

於是維摩詰語文殊師利：「可共見佛，與諸菩薩禮事供養。」

Then Vimalakirti said to Manjushri: “We can go to see the Buddha together, and pay homage and make offerings with the Bodhisattvas.”

文殊師利言：「善哉！行矣！今正是時。」

Manjushri said: “Good! Let us go! Now is just the time.”

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，右遶七匝，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。

Vimalakirti, by supernatural power, placed the great assembly together with their lion seats on his right palm and went to where the Buddha was. When they arrived he set them on the ground, bowed his head at the Buddha's feet, circled him to the right seven times, joined his palms with single-minded devotion, and stood to one side; the Bodhisattvas all left their seats, bowed their heads at the Buddha's feet, circled seven times as well, and stood to one side; the great disciples, Shakra, the Brahma king, the four heavenly kings, and others also left their seats, bowed their heads at the Buddha's feet, and stood to one side.

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？」

Then the World-Honored One, having properly greeted the Bodhisattvas, had each of them sit again, and all received his instruction. When the assembly was seated, the Buddha said to Shariputra: “Have you seen what the Bodhisattva great beings have done with their power of freedom and supernatural abilities?”

「唯然，已見！」

(Shariputra said:) “Yes, I have seen it!”

「於汝意云何？」「世尊！我覩其為不可思議，非意所圖，非度所測。」

(The Buddha asked:) “What do you think?” (Shariputra said:) “World-Honored One! I see that what he did is inconceivable, not something the mind can plan, not something that measuring can fathom.”

爾時阿難白佛言：「世尊！今所聞香，自昔未有，是為何香？」

At that time Ananda said to the Buddha: “World-Honored One! The fragrance I smell now has never been before; what fragrance is this?”

佛告阿難：「是彼菩薩毛孔之香。」

The Buddha told Ananda: “It is the fragrance from the pores of those Bodhisattvas.”

於是舍利弗語阿難言：「我等毛孔亦出是香。」

Then Shariputra said to Ananda: “Our pores also give off this fragrance.”

阿難言：「此所從來？」

Ananda said: “Where does this fragrance come from?”

曰：「是長者維摩詰從眾香國取佛餘飯，於舍食者，一切毛孔皆香若此。」

(Shariputra continued:) “It is because the elder Vimalakirti fetched the remainder of the Buddha's meal from the Many Fragrances land, and those who ate it in his dwelling have all their pores fragrant like this.”

阿難問維摩詰：「是香氣住當久如？」

Ananda asked Vimalakirti: “How long will this fragrance last?”

維摩詰言：「至此飯消。」

Vimalakirti said: “Until the rice is digested.”

曰：「此飯久如當消？」

(Ananda) said: “How long does it take for the rice to be digested?”

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。」

(Vimalakirti continued:) “The force of this rice lasts until the seventh day, and only then is it digested. Moreover, Ananda! If a shravaka who has not yet entered the correct position eats this rice, it is digested only after he enters the correct position; if one who has already entered the correct position eats this rice, it is digested only after he attains liberation of mind; if one who has not yet given rise to the intention of the Great Vehicle eats this rice, it is digested only when he gives rise to that intention; if one who has already given rise to that intention eats this rice, it is digested only when he attains the patience of non-arising; if one who has already attained the patience of non-arising eats this rice, it is digested only when he reaches the state of one more birth before Buddhahood. It is like a medicine called Supreme Flavor: one who takes it has all the poisons in his body extinguished before it is digested; this rice is also like this: it is digested only after all the poisons of the afflictions are eliminated.”

阿難白佛言：「未曾有也！世尊！如此香飯能作佛事。」

Ananda said to the Buddha: “How unprecedented, World-Honored One! Such fragrant rice can do the Buddha's work.”

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；或有清淨佛土，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。

The Buddha said: “So it is, so it is! Ananda! In some Buddha lands the Buddha's work is done through the Buddha's light, in some through the Bodhisattvas, in some through people transformed by the Buddha, in some through the bodhi tree, in some through the Buddha's robes and bedding, in some through food and drink, in some through gardens, groves, and towers, in some through the thirty-two marks and eighty minor characteristics, in some through the Buddha's body, and in some through empty space; beings are to enter the practice of discipline through these causes and conditions. In some the Buddha's work is done through such metaphors as dreams, illusions, shadows, echoes, images in a mirror, the moon in water, and heat haze; in some through sounds, speech, and writing; and in some pure Buddha lands, silent, with no words, no speech, no showing, no knowing, no making, and no doing, the Buddha's work is done. Thus, Ananda, the conduct and bearing of the Buddhas, and all that they do, are nothing but the Buddha's work.

「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，若見一切淨好佛土，不以為喜，不貪不高；若見一切不淨佛土，不以為憂，不礙不沒；但於諸佛生清淨心，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。

(The Buddha continued:) “Ananda! There are these four maras and eighty-four thousand gates of affliction, and beings are wearied by them, and the Buddhas use these very dharmas to do the Buddha's work; this is called entering the Dharma gate of all the Buddhas. A Bodhisattva who enters this gate, if he sees all pure and fine Buddha lands, is not pleased, not greedy, and not proud; if he sees all impure Buddha lands, is not distressed, not obstructed, and not sunk down; he only gives rise to a pure mind toward the Buddhas, with joy and reverence, saying how unprecedented! The merit of all the Buddhas and Tathagatas is equal, and for the sake of teaching beings they manifest different Buddha lands. Ananda! You see that the Buddha lands have various differences on the ground, while space has no differences; likewise, you see that the physical bodies of the Buddhas have various differences, but their unobstructed wisdom has no differences.

「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，淨佛國土，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。」

(The Buddha continued:) “Ananda! The physical bodies, majestic marks, and lineage of the Buddhas, their precepts, concentration, wisdom, liberation, and knowledge and vision of liberation, their powers, fearlessnesses, and exclusive dharmas, their great kindness, great compassion, their dignified conduct and lifespan, their teaching, their accomplishing of beings, their purifying of Buddha lands, and their possession of all the Buddha dharmas are completely equal, and so they are called Samyaksambuddha, called Tathagata, and called Buddha. Ananda! If I explained the meaning of these three phrases at length, you could not fully receive it in a lifetime of a kalpa; even if the three thousand great thousand worlds were filled with beings all as learned as Ananda, foremost in learning, with the power of mindfulness and retention, these people could not receive it in a lifetime of a kalpa. Thus, Ananda, the supreme perfect awakening of the Buddhas has no limit, and their wisdom and eloquence are inconceivable.”

阿難白佛言：「我從今已往，不敢自謂以為多聞。」

Ananda said to the Buddha: “From now on, I dare not call myself learned.”

佛告阿難：「勿起退意！所以者何？我說汝於聲聞中為最多聞，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！汝等捨置菩薩所行，是維摩詰一時所現神通之力，一切聲聞、辟支佛於百千劫，盡力變化所不能作。」

The Buddha told Ananda: “Do not give rise to a mind of retreat! Why? I said you were the most learned among the shravakas, not among the Bodhisattvas. Stop, Ananda! The wise should not measure and fathom the Bodhisattvas; all the oceans and abysses can still be measured, but the meditation, wisdom, retention, eloquence, and all merits of the Bodhisattvas cannot be measured. Ananda! Set aside what the Bodhisattvas practice; the power of supernatural ability manifested by Vimalakirti at a single moment could not be accomplished by all the shravakas and pratyekabuddhas exerting their power of transformation for a hundred thousand kalpas.”

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，捨離是心。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！願賜少法，還於彼土當念如來。」

At that time the Bodhisattvas who had come from the Many Fragrances world joined their palms and said to the Buddha: “World-Honored One! When we first saw this land we gave rise to a thought of inferiority; now we repent and blame ourselves and give up this mind. Why? The expedient means of the Buddhas are inconceivable, and for the sake of delivering beings they manifest different Buddha lands as appropriate. Yes, World-Honored One! We wish you to grant us a little of the Dharma, that when we return to that land we may remember the Tathagata.”

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。

The Buddha told the Bodhisattvas: “There is the Dharma gate of liberation of the exhaustible and the inexhaustible, which you should learn. What is called exhaustible? It refers to conditioned dharmas. What is called inexhaustible? It refers to unconditioned dharmas. As a Bodhisattva, one does not exhaust the conditioned, and also does not dwell in the unconditioned.

「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，說法無悋；勤供諸佛；故入生死而無所畏，於諸榮辱，心無憂喜；不輕未學，敬學如佛，墮煩惱者，令發正念，於遠離樂，不以為貴，不著己樂，慶於彼樂；在諸禪定，如地獄想，於生死中，如園觀想；見來求者，為善師想，捨諸所有，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，以諸淨國嚴飾之事，成己佛土；行無限施，具足相好，除一切惡，淨身、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，於出世間求之無厭，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；淨十善道，受天、人福；修四無量，開梵天道；勸請說法，隨喜讚善，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。

(The Buddha continued:) “What is meant by not exhausting the conditioned? It means not leaving great kindness, not abandoning great compassion; deeply arousing the mind of omniscience without forgetting it; never growing weary of teaching beings, and always keeping in mind to follow the four means of embracing; guarding the true Dharma without sparing one's life, and planting good roots without fatigue; keeping one's will always steady, dedicating with expedient means, seeking the Dharma without slackening and teaching it without stinginess; diligently making offerings to the Buddhas; therefore entering birth and death without fear, and in honor and disgrace having no sorrow or joy in the mind; not looking down on those who have not yet completed their learning, and respecting them as one would the Buddha; for those fallen into afflictions, causing them to give rise to right thought; not valuing the joy of seclusion, not clinging to one's own joy but rejoicing in that of others; in all the meditations thinking as if in hell, and in birth and death thinking as if in a garden to view; seeing those who come seeking, regarding them as good teachers, giving up all one possesses and thinking of oneself as possessing omniscience; seeing those who break precepts, giving rise to the thought of rescuing and protecting them; regarding the paramitas as parents, and the dharmas of the path as relatives; arousing good roots without limit, using the adornments of all the pure lands to accomplish one's own Buddha land; practicing limitless giving, completing the marks and characteristics, removing all evil, and purifying body, speech, and mind; through countless kalpas of birth and death, being courageous in intention; hearing of the Buddha's immeasurable virtues, being tireless in will; using the sword of wisdom to destroy the thieves of affliction, escaping from the aggregates, realms, and entrances, bearing the burden of beings and liberating them forever; with great diligence subduing the army of Mara, constantly seeking the practice of wisdom of the true aspect of no-thought; in worldly dharmas having few desires and being content, in transcendent dharmas seeking without satiety, yet not abandoning worldly dharmas and not destroying dignified conduct while accommodating the customs; arousing the wisdom of supernatural powers to guide beings, attaining mindfulness and retention so that what one hears is not forgotten; discerning the faculties well, cutting off beings' doubts, and expounding the Dharma without obstruction through the eloquence of joyful speech; purifying the ten good paths and receiving the blessings of heavenly beings and humans; cultivating the four immeasurables and opening the path of Brahma; requesting the Dharma to be taught, rejoicing and praising the good, and obtaining the Buddha's voice; with goodness of body, speech, and mind, obtaining the Buddha's dignified conduct; cultivating good dharmas deeply, with conduct becoming ever more excellent, and accomplishing the Bodhisattva Sangha through the teaching of the Great Vehicle; with the mind free from negligence, not losing the many good qualities: one who practices such dharmas is said to be a Bodhisattva who does not exhaust the conditioned.

「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；觀於無常，而不厭善本；觀世間苦，而不惡生死；觀於無我，而誨人不倦；觀於寂滅，而不永滅；觀於遠離，而身心修善；觀無所歸，而歸趣善法；觀於無生，而以生法荷負一切；觀於無漏，而不斷諸漏；觀無所行，而以行法教化眾生；觀於空無，而不捨大悲；觀正法位，而不隨小乘；觀諸法虛妄，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。

(The Buddha continued:) “What is meant by a Bodhisattva not dwelling in the unconditioned? It means cultivating and learning emptiness without taking emptiness as realization; cultivating and learning signlessness and non-making without taking signlessness and non-doing as realization; cultivating and learning non-arising without taking non-arising as realization; contemplating impermanence without growing weary of the roots of good; contemplating the suffering of the world without loathing birth and death; contemplating no-self yet instructing others tirelessly; contemplating quiescence yet not extinguishing forever; contemplating seclusion yet cultivating good with body and mind; contemplating no place to return to yet returning to good dharmas; contemplating non-birth yet bearing the burden of all beings through the dharma of birth; contemplating no outflows yet not cutting off the outflows; contemplating no practice yet teaching beings through the dharma of practice; contemplating emptiness and nothingness yet not abandoning great compassion; contemplating the position of the true Dharma yet not following the Lesser Vehicle; contemplating that all dharmas are false, with nothing solid, no person, no master, and no sign, yet while the original vow is not yet fulfilled, not emptying out merit, meditation, and wisdom: one who cultivates such dharmas is said to be a Bodhisattva who does not dwell in the unconditioned.

「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。」

(The Buddha continued:) “Moreover, because one is complete in merit, one does not dwell in the unconditioned; because one is complete in wisdom, one does not exhaust the conditioned. Because of great compassion, one does not dwell in the unconditioned; because one fulfills the original vow, one does not exhaust the conditioned. Because one collects the medicine of the Dharma, one does not dwell in the unconditioned; because one dispenses the medicine as appropriate, one does not exhaust the conditioned. Because one knows the illnesses of beings, one does not dwell in the unconditioned; because one cures the illnesses of beings, one does not exhaust the conditioned. The Bodhisattvas, upright persons, by cultivating this Dharma, do not exhaust the conditioned and do not dwell in the unconditioned; this is called the Dharma gate of liberation of the exhaustible and inexhaustible, which you should learn.”

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，供養於佛及此經法並諸菩薩已，稽首佛足，歎未曾有，言：「釋迦牟尼佛乃能於此善行方便。」言已，忽然不現，還到彼國。

Then those Bodhisattvas, hearing this Dharma, were all greatly delighted, and scattered many wondrous flowers of various colors and various fragrances throughout the three thousand great thousand worlds, making offerings to the Buddha, this sutra and Dharma, and the Bodhisattvas; then they bowed their heads at the Buddha's feet, marveled at the unprecedented, and said: “Shakyamuni Buddha is able to practice such skillful means here.” Having said this, they suddenly vanished and returned to their own country.

爾時世尊問維摩詰：「汝欲見如來，為以何等觀如來乎？」

At that time the World-Honored One asked Vimalakirti: “You wish to see the Tathagata; how do you contemplate the Tathagata?”

維摩詰言：「如自觀身實相，觀佛亦然。我觀如來前際不來，後際不去，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；觀於寂滅，亦不永滅；不此不彼，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，非淨非穢；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；非取非捨，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，於諸法無分別；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。」

Vimalakirti said: “As I contemplate the true aspect of my own body, so I contemplate the Buddha. I contemplate the Tathagata as not coming from a previous limit, not going to a later limit, and now not dwelling; I do not contemplate form, do not contemplate the suchness of form, and do not contemplate the nature of form; I do not contemplate feeling, perception, formation, or consciousness, do not contemplate the suchness of consciousness, and do not contemplate the nature of consciousness; he is not produced by the four great elements and is the same as empty space; the six entrances have no accumulation, and the eye, ear, nose, tongue, body, and mind have already been transcended; he is not in the three realms, has left the three defilements, accords with the three gates of liberation, is complete in the three kinds of clear knowledge, and is equal to ignorance; he is not one aspect, not a different aspect, not a self aspect, not an other aspect, not a signless aspect, and not a grasped aspect; he is not on this shore, not on the other shore, and not in the midstream, yet teaches beings; he contemplates quiescence yet does not extinguish forever; not this, not that, not by this, not by that; he cannot be known by wisdom and cannot be known by consciousness; no dark, no bright, no name, no sign, no strong, no weak, neither pure nor defiled; he is not in a direction, not apart from a direction, not conditioned, not unconditioned, with no showing and no speaking; not giving, not stingy, not keeping precepts, not violating them, not patient, not angry, not diligent, not lazy, not still, not scattered, not wise, not foolish, not sincere, not deceiving, not coming, not going, not exiting, not entering, and the way of all speech is cut off; neither a field of merit nor not a field of merit, neither worthy of offerings nor unworthy of offerings; neither grasping nor rejecting, neither having signs nor having no signs; the same as the true limit, equal to the Dharma nature, not to be weighed or measured, beyond all weighing and measuring; neither great nor small, neither seen nor heard, neither perceived nor known, free from all bonds; equal to all wisdom, the same as all beings, without discrimination among all dharmas; without any loss in everything, without turbidity or distress, without making and without arising, without birth and without extinction; without fear and without sorrow, without joy, without loathing, and without attachment; without having been, without being about to be, and without being now; he cannot be shown by any speech or discrimination: World-Honored One! The body of the Tathagata is like this. To contemplate in this way, and to contemplate thus, is called right contemplation; to contemplate otherwise is called wrong contemplation.”

爾時舍利弗問維摩詰：「汝於何沒而來生此？」

Then Shariputra asked Vimalakirti: “Where did you die from before being born here?”

維摩詰言：「汝所得法有沒生乎？」

Vimalakirti said: “In the dharma you have attained, is there dying and being born?”

舍利弗言：「無沒生也。」

Shariputra said: “There is no dying and being born.”

「若諸法無沒生相，云何問言：『汝於何沒而來生此？』於意云何？譬如幻師，幻作男女，寧沒生耶？」

(Vimalakirti continued:) “If all dharmas have no aspect of dying and being born, how can you ask, ‘Where did you die from before being born here?’ What do you think? When an illusionist conjures men and women by illusion, is there dying and being born in them?”

舍利弗言：「無沒生也。」

Shariputra said: “There is no dying and being born.”

「汝豈不聞佛說諸法如幻相乎？」

(Vimalakirti continued:) “Have you not heard the Buddha say that all dharmas are like illusory forms?”

答曰：「如是！」

He answered: “So it is!”

「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。菩薩雖沒，不盡善本；雖生，不長諸惡。」

(Vimalakirti continued:) “If all dharmas are like illusory forms, how can you ask, ‘Where did you die from before being born here?’ Shariputra! Dying is a false dharma, an aspect of decay; birth is a false dharma, an aspect of continuity. Although a Bodhisattva dies, he does not exhaust the roots of good; although he is born, he does not increase evil.”

是時佛告舍利弗：「有國名妙喜，佛號無動。是維摩詰於彼國沒，而來生此。」

Then the Buddha told Shariputra: “There is a country called Abhirati (Wondrous Joy), where the Buddha is named Akshobhya (Immovable). This Vimalakirti died from that country and was born here.”

舍利弗言：「未曾有也！世尊！是人乃能捨清淨土，而來樂此多怒害處。」

Shariputra said: “How unprecedented, World-Honored One! This person is able to leave a pure land and come to delight in this place of much anger and harm.”

維摩詰語舍利弗：「於意云何？日光出時與冥合乎？」

Vimalakirti said to Shariputra: “What do you think? When the light of the sun comes out, does it merge with darkness?”

答曰：「不也！日光出時，即無眾冥。」

He answered: “No! When the light of the sun comes out, there is no more darkness.”

維摩詰言：「夫日何故行閻浮提？」

Vimalakirti said: “Then why does the sun travel over Jambudvipa?”

答曰：「欲以明照，為之除冥。」

He answered: “It is to shine with light and remove the darkness for it.”

維摩詰言：「菩薩如是！雖生不淨佛土，為化眾生故，不與愚闇而共合也，但滅眾生煩惱闇耳！」

Vimalakirti said: “Bodhisattvas are the same! Although born in impure Buddha lands, for the sake of teaching beings they do not merge with ignorance and darkness, but only extinguish the darkness of the beings' afflictions!”

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。」

At this time the great assembly longed to see the Abhirati world and the Tathagata Akshobhya, along with his Bodhisattvas and shravakas. The Buddha, knowing what the whole assembly was thinking, told Vimalakirti: “Good man! For the sake of this assembly, show the Abhirati country, the Tathagata Akshobhya, and the assemblies of Bodhisattvas and shravakas, for all wish to see them.”

於是維摩詰心念：「吾當不起於座，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，上昇忉利，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，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。

Then Vimalakirti thought to himself: “Without rising from my seat, I should take the Iron Encircling Mountains, mountains and rivers, valleys, streams, oceans, springs, Mount Sumeru and the other mountains of the Abhirati country, along with the sun, moon, and stars, the devas, dragons, ghosts, and spirits, the palaces of Brahma and the rest, together with the assemblies of Bodhisattvas and shravakas, cities and villages, men and women, old and young, and even the Tathagata Akshobhya, the bodhi tree, and the wondrous lotus flowers that can perform the Buddha's work in the ten directions: the three jeweled stairways from Jambudvipa to the Trayastrimsha heaven, by which the devas descend these jeweled stairways, all paying homage to the Tathagata Akshobhya and listening to the sutras; the people of Jambudvipa also climb these stairs, ascend to Trayastrimsha, and see those devas; the Abhirati world has accomplished such countless merits, from the Akanishtha heaven above to the water's edge below, I will cut it off with my right hand like a potter's wheel and place it in this world, like holding a garland, to show it to all.” Having had this thought, he entered samadhi, displayed his supernatural power, and with his right hand cut off the Abhirati world and placed it in this land.

彼得神通菩薩及聲聞眾，並餘天、人俱發聲言：「唯然，世尊！誰取我去，願見救護。」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。

The Bodhisattvas who had attained supernatural powers and the shravaka assembly there, together with the other devas and humans, said together: “Yes, World-Honored One! Who has taken us away? We wish to be rescued and protected.” The Buddha Akshobhya said: “It is not my doing; it is done by the supernatural power of Vimalakirti.” The others who had not obtained supernatural powers did not feel or know where they were going. Although the Abhirati world entered this land, it was neither increased nor decreased, and this world was not crowded, as if there were no difference from before.

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，菩薩行淨，弟子清白。」

Then the Buddha Shakyamuni told the great assembly: “Look at the Abhirati world and the Tathagata Akshobhya: how adorned his country is, how pure the conduct of its Bodhisattvas, and how clean and white its disciples.”

皆曰：「唯然已見。」

They all said: “Yes, we have seen it.”

佛言：「若菩薩欲得如是清淨佛土，當學無動如來所行之道。」

The Buddha said: “If a Bodhisattva wishes to obtain such a pure Buddha land, he should learn the Way practiced by the Tathagata Akshobhya.”

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，皆願生於妙喜佛土。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，還復本處，舉眾皆見。

When this Abhirati country was displayed, fourteen nayutas of people in the Saha world gave rise to the mind of supreme perfect awakening, and all wished to be born in the Buddha land of Abhirati. The Buddha Shakyamuni at once gave them the prediction: “You will be born in that country.” Then the Abhirati world, having finished what it was to benefit in this land, returned to its original place, and the whole assembly saw it.

佛告舍利弗：「汝見此妙喜世界及無動佛不？」

The Buddha told Shariputra: “Have you seen this Abhirati world and the Buddha Akshobhya?”

「唯然已見，世尊！願使一切眾生得清淨土，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，若佛滅後，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，當知即為供養於佛；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。」

(Shariputra said:) “Yes, I have seen them, World-Honored One! May all beings obtain a pure land like the Buddha Akshobhya, and gain supernatural power like Vimalakirti. World-Honored One! We have joyfully obtained good benefit in being able to see this person and draw near to him and make offerings. If beings, whether now or after the Buddha's extinction, hear this sutra, they too will obtain good benefit; how much more those who, having heard it, believe and understand, uphold, read, recite, explain, and practice according to the Dharma? If anyone obtains this scripture in hand, he has already obtained the treasury of the Dharma jewels; if anyone reads, recites, and explains its meaning, and practices as it says, he is protected and cherished by the Buddhas; those who make offerings to such a person should know that they are making offerings to the Buddha; those who write out and uphold this sutra scroll, know that in their room there is the Tathagata; those who hear this sutra and can rejoice in it, such a person has taken hold of omniscience; and those who can believe and understand this sutra, even to the point of speaking a single four-line verse for others, should know that this person is receiving the prediction of supreme perfect awakening.”

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，當為作護。」

Then Shakra Devanam Indra said to the Buddha in the great assembly: “World-Honored One! Although I have heard a hundred thousand sutras from the Buddha and Manjushri, I have never heard this sutra of the inconceivable, free and supernatural, decisive true aspect. As I understand the meaning the Buddha has spoken, if any being hears this sutra and believes, understands, upholds, and recites it, he will surely obtain this Dharma without doubt, how much more if he practices as it says? Such a person closes off all evil destinies, opens all gates of good, is always protected and cherished by the Buddhas, subdues outside teachings, crushes the maras and enemies, cultivates bodhi, dwells at the place of the Way, and treads in the footsteps of the Tathagata's practice. World-Honored One! If anyone upholds, reads, recites, and practices as it says, I will, together with my retinue, make offerings and serve him; and wherever in villages, towns, mountains, forests, or wilderness this sutra is found, I will also, together with my retinue, go there together for the sake of listening to and receiving the Dharma; those who do not yet believe I will cause to believe, and those who already believe I will protect.”

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、或減一劫，恭敬尊重，讚歎供養，奉諸所安，至諸佛滅後，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，於天帝意云何，其人植福寧為多不？」

The Buddha said: “Excellent, excellent! Devendra! As you say, I rejoice with you. This sutra extensively explains the inconceivable supreme perfect awakening of the Buddhas of the past, future, and present. Therefore, Devendra! If a good man or good woman upholds, reads, recites, and makes offerings to this sutra, he is making offerings to the Buddhas of the past, future, and present. Devendra! Even if the three thousand great thousand worlds were filled with Tathagatas like sugarcane, bamboo and reeds, rice and hemp, and dense forests (the base text has a rare character for “reeds,” which should be read as reeds); if a good man or good woman, for a kalpa or less than a kalpa, with reverence and respect, praise and offerings, offered all that was comfortable to them, and after the Buddhas' extinction raised stupas of the seven jewels for the whole-body relics of each of them, as wide and long as one of the four continents and as high as the Brahma heaven, with banner poles and adornments, offering the most exquisite of all flowers, incense, garlands, banners, canopies, and music for a kalpa or less than a kalpa, what do you think, Devendra, would that person not plant much merit?”

釋提桓因言：「多矣！世尊！彼之福德，若以百千億劫說不能盡。」

Shakra Devanam Indra said: “Much indeed, World-Honored One! The merit of that person could not be exhausted even if described over a hundred thousand billion kalpas.”

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。」

The Buddha told Devendra: “Know that a good man or good woman who hears this scripture of inconceivable liberation, believes, understands, upholds, reads, recites, and practices it has more merit than that. Why? The bodhi of all the Buddhas arises from this; the aspect of bodhi cannot be measured, and because of this cause and condition the merit cannot be measured.”

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。

The Buddha told Devendra: “In a past countless asamkhyeya kalpa, there was a Buddha in the world at that time named the Tathagata Medicine King, worthy of offerings, perfectly and rightly awakened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of devas and humans, Buddha, World-Honored One. The world was named Great Adornment, the kalpa was named Adornment, and the Buddha's lifespan was twenty small kalpas. His shravaka Sangha numbered thirty-six billion nayutas, and his Bodhisattva Sangha twelve billion. Devendra! At that time there was a wheel-turning sage king named Jewel Canopy, complete in the seven treasures, ruling the four continents. The king had a thousand sons, upright, brave, and strong, able to subdue enemies.

「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，以深心供養於佛。』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。』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。』

(The Buddha continued:) "At that time, Jewel Canopy and his retinue made offerings to Medicine King Tathagata, giving whatever brought peace, for a full five kalpas. When the five kalpas had passed, he told his thousand sons: 'You too should be as I am, and make offerings to the Buddha with a deep mind.' Then the thousand sons, receiving their royal father's command, made offerings to Medicine King Tathagata for another five kalpas, giving all that brought peace. The king had one son named Moon Canopy, who sat alone in thought: 'Could there be an offering that surpasses this?' By the Buddha's spiritual power, a god in the air said: 'Good man! The offering of the Dharma surpasses all offerings.' He asked at once: 'What is called the offering of the Dharma?' The god said: 'You may go and ask Medicine King Tathagata, who will explain to you at length the offering of the Dharma.'"

「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，清淨無染，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；能令眾生坐於道場而轉法輪，諸天、龍神、乾闥婆等所共歎譽；能令眾生入佛法藏，攝諸賢聖一切智慧；說眾菩薩所行之道；依於諸法實相之義，明宣無常、苦、空、無我、寂滅之法；能救一切毀禁眾生，諸魔外道及貪著者能使怖畏，諸佛賢聖所共稱歎；背生死苦，示涅槃樂，十方三世諸佛所說；若聞如是等經，信解、受持、讀誦，以方便力為諸眾生分別解說，顯示分明，守護法故，是名法之供養。又於諸法如說修行，隨順十二因緣，離諸邪見，得無生忍；決定無我無有眾生，而於因緣果報無違無諍，離諸我所；依於義不依語，依於智不依識，依了義經不依不了義經，依於法不依人；隨順法相，無所入，無所歸；無明畢竟滅故，諸行亦畢竟滅，乃至生畢竟滅故，老死亦畢竟滅：作如是觀十二因緣，無有盡相，不復起見，是名最上法之供養。』」

(The Buddha continued:) "At once Prince Moon Canopy went to Medicine King Tathagata, bowed with his head at the Buddha's feet, withdrew to one side, and said to the Buddha: 'World-Honored One! Among all offerings, the offering of the Dharma is supreme. What is the offering of the Dharma?' The Buddha said: 'Good man! The offering of the Dharma is the profound sutras taught by all buddhas, which are hard for all the world to believe or accept, subtle and hard to see, pure and undefiled, not attainable by discrimination and thought alone, contained in the Dharma treasury of the Bodhisattvas and sealed with the seal of dharani; they lead to non-retrogression, accomplish the six perfections, skillfully distinguish meanings, accord with the Dharma of bodhi, and are above all the other sutras; they enter great compassion, are free of the works of Mara and all wrong views; they accord with the Dharma of dependent origination, no self, no person, no sentient being, no life span, emptiness, signlessness, non-action and non-arising; they enable beings to sit at the site of the Way and turn the Dharma wheel, and are praised together by gods, dragons, gandharvas and others; they enable beings to enter the treasury of the Buddha's Dharma and gather the wisdom of all worthies and sages; they speak of the path practiced by the Bodhisattvas; relying on the meaning of the true marks of all dharmas, they clearly proclaim the Dharma of impermanence, suffering, emptiness, no-self and quiescence; they can save all beings who violate the precepts, and can cause fear in Maras, non-Buddhist paths and those who are attached; they are praised together by all buddhas, worthies and sages; they turn away from the suffering of birth and death and show the joy of nirvana; they are what the buddhas of the ten directions and three times have taught. If one hears such sutras and believes, understands, upholds, and recites them, and through skillful means explains them distinctly to all beings, showing them clearly, for the sake of protecting the Dharma, this is called the offering of the Dharma. Furthermore, to practice as taught in regard to all dharmas, accord with the twelve links of dependent origination (ignorance, formations, consciousness, name and form, the six sense bases, contact, sensation, craving, grasping, becoming, birth, and old age and death), be free of wrong views, and attain the forbearance of non-arising; to be certain of no self and no sentient beings, and yet in regard to causes, conditions and karmic results to have no opposition or dispute, free of all that belongs to self; to rely on meaning and not on words, on wisdom and not on consciousness, on sutras of definitive meaning and not on those of provisional meaning, on the Dharma and not on persons; to accord with the marks of the Dharma, with nothing to enter and nowhere to return; because ignorance is ultimately extinguished, all formations are also ultimately extinguished, and so on up to birth being ultimately extinguished, and old age and death being also ultimately extinguished; to contemplate the twelve links in this way, with no mark of exhaustion and no further arising of views, this is called the supreme offering of the Dharma.'""

佛告天帝：「王子月蓋從藥王佛聞如是法，得柔順忍。即解寶衣嚴身之具，以供養佛，白佛言：『世尊！如來滅後，我當行法供養，守護正法。願以威神加哀建立，令我得降魔怨，修菩薩行。』佛知其深心所念，而記之曰：『汝於末後守護法城。』天帝！時王子月蓋，見法清淨，聞佛授記，以信出家，修集善法；精進不久，得五神通，逮菩薩道，得陀羅尼，無斷辯才。於佛滅後，以其所得神通、總持、辯才之力，滿十小劫，藥王如來所轉法輪隨而分佈。月蓋比丘以守護法，勤行精進，即於此身，化百萬億人於阿耨多羅三藐三菩提立不退轉；十四那由他人，深發聲聞、辟支佛心；無量眾生得生天上。天帝！時王寶蓋豈異人乎？今現得佛，號寶炎如來；其王千子，即賢劫中千佛是也——從迦羅鳩孫駄為始得佛，最後如來號曰樓至。月蓋比丘，即我身是。如是，天帝！當知此要：以法供養於諸供養為上為最，第一無比。是故，天帝！當以法之供養，供養於佛。」

The Buddha told Indra: "Prince Moon Canopy, hearing such Dharma from Medicine King Buddha, attained the forbearance of gentle accord. At once he took off his precious clothes and the ornaments adorning his body as an offering to the Buddha, and said to the Buddha: 'World-Honored One! After the Tathagata's passing, I will practice the offering of the Dharma and protect the true Dharma. May you, by your majestic spiritual power and compassion, establish me, so that I may subdue the enemies of Mara and practice the Bodhisattva conduct.' The Buddha knew what he deeply held in mind, and gave him the prediction: 'In the last age, you will protect the city of the Dharma.' Indra! At that time Prince Moon Canopy saw that the Dharma was pure, and hearing the Buddha's prediction, left home out of faith and cultivated and gathered good dharmas; before long in his diligent effort he attained the five spiritual powers, reached the Bodhisattva path, gained dharani, and had unbroken eloquence. After the Buddha's passing, by the power of the spiritual powers, total retention and eloquence that he had gained, for a full ten small kalpas he spread, following the Dharma wheel that Medicine King Tathagata had turned. The bhikshu Moon Canopy, by protecting the Dharma and practicing with diligence, in that very body transformed a million billion people and established them in unsurpassed perfect enlightenment without retrogression; fourteen nayutas of people deeply generated the minds of Hearers and Solitary Realizers; and immeasurable beings were born in the heavens. Indra! Was King Jewel Canopy at that time some other person? He has now become a buddha, called Jewel Flame Tathagata; the king's thousand sons are the thousand buddhas of the Worthy Kalpa, beginning with Krakucchanda and ending with the Tathagata named Rucika. The bhikshu Moon Canopy is my own self. So, Indra! Know this essential point: the offering of the Dharma is above and supreme among all offerings, first and without equal. Therefore, Indra! You should make offerings to the Buddha with the offering of the Dharma.""

於是佛告彌勒菩薩言：「彌勒！我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法，付囑於汝。如是輩經，於佛滅後末世之中，汝等當以神力廣宣流佈於閻浮提，無令斷絕。所以者何？未來世中，當有善男子、善女人及天、龍、鬼神、乾闥婆、羅剎等，發阿耨多羅三藐三菩提心，樂於大法；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。

Then the Buddha said to Maitreya Bodhisattva: "Maitreya! Now I entrust to you this unsurpassed perfect enlightenment Dharma, gathered over immeasurable hundreds of millions of asamkhyeya kalpas. A kind of sutra like this, in the last age after the Buddha's passing, you should use your spiritual power to proclaim and spread widely throughout Jambudvipa, and not allow it to be cut off. Why? In future ages there will be good men and good women, as well as gods, dragons, ghosts and spirits, gandharvas, rakshasas and others, who will give rise to the mind of unsurpassed perfect enlightenment and delight in the great Dharma; if they did not hear sutras like these, they would lose good benefit. Such people, hearing such sutras, will surely have much faith and joy, give rise to a rare mind, and should receive them on the crown of their heads, and you should teach widely according to the benefit that beings ought to gain."

「彌勒！當知菩薩有二相。何謂為二？一者、好於雜句文飾之事；二者、不畏深義如實能入。若好雜句文飾事者，當知是為新學菩薩；若於如是無染無著，甚深經典無有恐畏，能入其中，聞已心淨，受持讀誦，如說修行，當知是為久修道行。

(The Buddha continued:) "Maitreya! Know that Bodhisattvas have two kinds of marks. What two? First, they love ornamented phrases and embellishments; second, they are not afraid of the profound meaning and can truly enter it. If one loves ornamented phrases and embellishments, know that this is a newly learning Bodhisattva; if one has no fear of such undefiled, unattached, profound sutras, can enter into them, and after hearing them has a pure mind, upholds, recites and practices as taught, know that this is one who has long cultivated the practice of the Way."

「彌勒！復有二法名新學者，不能決定於甚深法。何等為二？一者、所未聞深經，聞之驚怖生疑，不能隨順，毀謗不信，而作是言：『我初不聞，從何所來？』二者、若有護持、解說如是深經者，不肯親近、供養、恭敬，或時於中說其過惡。有此二法，當知是為新學菩薩，為自毀傷，不能於深法中調伏其心。

(The Buddha continued:) "Maitreya! There are also two things that make a person called a new learner, unable to be settled in the profound Dharma. What two? First, hearing a profound sutra he has not heard before, he is alarmed and doubtful, cannot accord with it, and slanders it and does not believe it, saying: 'I never heard of this before; where does it come from?' Second, when someone protects and explains such a profound sutra, he is unwilling to draw near, make offerings or show respect, or sometimes speaks of that person's faults. Having these two things, know that this is a newly learning Bodhisattva, who harms himself and cannot tame his mind in the profound Dharma."

「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。」

(The Buddha continued:) "Maitreya! There are also two things by which a Bodhisattva, though he believes and understands the profound Dharma, still harms himself and cannot attain the forbearance of the non-arising of dharmas. What two? First, he looks down on newly learning Bodhisattvas and does not teach them; second, though he understands the profound Dharma, he clings to marks and discriminates. These are the two things.""

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

Maitreya Bodhisattva, hearing these words, said to the Buddha: "World-Honored One! This is unprecedented! As the Buddha has said, I shall keep far from such evil, and uphold the unsurpassed perfect enlightenment Dharma that the Tathagata has gathered over countless asamkhyeya kalpas. If in the future good men and good women who seek the Great Vehicle should come, I will see that such sutras are placed in their hands, give them the power of mindfulness, and enable them to uphold and recite them and teach them widely to others. World-Honored One! If in the later last age there are those who can uphold, recite and teach them to others, know that all of them are established by Maitreya's spiritual power.""

佛言：「善哉，善哉！彌勒！如汝所說，佛助爾喜。」

The Buddha said: "Well said, well said! Maitreya! As you have said, the Buddha rejoices with you.""

於是一切菩薩合掌白佛：「我等亦於如來滅後，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。」

Then all the Bodhisattvas joined their palms and said to the Buddha: "After the Tathagata's passing, we too will proclaim and spread the unsurpassed perfect enlightenment Dharma widely in the lands of the ten directions, and will also guide those who teach the Dharma so that they obtain this sutra.""

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。」

At that time the Four Heavenly Kings said to the Buddha: "World-Honored One! Wherever, in any place, in cities, towns, mountains, forests or wilds, there is this sutra, being recited and explained, we will lead our retinues of officials to go to that place for the sake of hearing the Dharma, and will protect that person within a hundred yojanas all around, so that no one seeking an opening can find a chance.""

是時佛告阿難：「受持是經，廣宣流佈。」

At this time the Buddha told Ananda: "Uphold this sutra and proclaim and spread it widely.""

阿難言：「唯然！我已受持要者。世尊！當何名斯經？」

Ananda said: "Yes! I have received the essential meaning. World-Honored One! What should this sutra be called?""

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。」

The Buddha said: "Ananda! This sutra is named 'Spoken by Vimalakirti,' and is also named 'The Dharma Gate of Inconceivable Liberation'; uphold it in this way.""

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。

When the Buddha had finished speaking this sutra, the elder Vimalakirti, Manjushri, Shariputra, Ananda and all the great assembly of gods, humans and asuras, hearing what the Buddha had said, were all greatly joyful."