The Sutra Spoken by Vimalakirti, Middle Volume

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?"