English
English version: ‘Speak! The Buddha is not attached to anything; Dwell! The Buddha dwells in the reality of the Dharma; Universally enter! The Buddha is naturally thus; Non-dual! The Buddha has already separated from the two dharmas; Establish! The Buddha accumulates sincerity and trust; Equal! The Buddha is equal like the empty space; Countless! The Buddha is apart from the place of arising; Know them! The Buddha knows the intentions and actions of all beings; Supreme! The Buddha is not greedy for all entrances; Will not meet! The Buddha has cut off the labor of approaching hell; Holy teacher! The Buddha guides all with incomparable teachings; Not a manifested name! The Buddha has already truly seen the truth; Without form! The Buddha has already separated from purity and defilement; Accord! The Buddha's original nature is already pure; Bright! The Buddha is naturally already pure; Without feeling! The Buddha has already torn the nets of beings; Not many! The Buddha is equally enlightened to all dharmas; Without comparison! The Buddha has already abandoned the beautiful forms; Wonderful! What the Buddha has awakened to is extremely far.’ When the World Honored One (Bhagavan) spoke this Dharma, two hundred heavenly beings (Devas) among those heavenly hosts all attained the Anutpattika-dharma-kshanti (忍辱, forbearance of the uncreate), therefore I am not capable of going there to inquire about his illness.” The Buddha said to Prabhasvara (光净童子): “Go to Vimalakirti (维摩诘) and inquire about his illness.” Prabhasvara said to the Buddha: “I am not capable of going there to inquire about his illness. Why? I remember that once when I was leaving the great city of Vaishali (维耶离), Vimalakirti was entering the city. I bowed to him and asked: ‘Layman, where are you coming from?’ He replied to me: ‘I am coming from the Bodhimanda (道场, place of enlightenment).’ I asked: ‘What is the Bodhimanda?’ He said: ‘The Bodhimanda is the mind without birth and death, used to examine a single evil thought; the pure and virtuous mind, used to learn and increase good dharmas; the mind of the sages, used to go to the supreme realm; the mind of the intention of the path, used to not forget to abandon; the mind of giving, used to not expect reward; the mind of upholding precepts, used to obtain the fulfillment of wishes; the mind of patience, used to not disturb the masses; the mind of diligence, used to have no intention of retreating; the mind of meditation, used to generate thoughts and actions; the mind of wisdom, used to see the truth with the eye of wisdom; the mind of loving-kindness, is for treating all beings equally; the mind of compassion, is for enduring the suffering of beings; the mind of joy, is to make people happy with the joy of the Dharma; the mind of protection, is to follow and guide the abandonment of attachments; the mind of supernatural powers, is to obtain the six supernatural powers.’ -------------------------------------------------------------------------------- 通故；惟务之心是，无恚怒故；灭心则是，度人民故；四思之心是，合聚人故；多闻之心是，从受成故；不生之心是，如自然观故；道品法心是，不着数不堕故；谛心则是，诸世间报已不积故；缘起之心是，以不明不可尽至于老死皆无尽故；众劳之静是，佛从是最正觉故；众生之心是，以人物自然故；诸法之心是，从空最正觉故；伏诸魔心是，以不倾动故；三界之场是，虽处不堕欲故；师子座场是，善胜无畏故；力无畏场是，一切无难故；三达之智是，无余挂碍故；一意觉场是，一切智普具故。如是，仁者！菩萨若应诸度无极，如应化人，如应受法已，得本祠护不堕欲者，是为一切从佛心来，立于一切佛法矣。’当其，世尊！说是语时，有五百天与人发无上正真道意，故我不任诣彼问疾。” 佛告持人菩萨：“汝行诣维摩诘问疾。” 持人白佛言：“我不堪任诣彼问疾。所以者何？忆念我昔自于室住，天魔波旬从玉女万二千状如帝释，鼓乐弦歌，来诣我室，稽首我足，与其眷属共供养我已，于一面住。我意谓是天帝释，赞言：‘善来，拘翼！虽福应有，不当自恣。一切欲乐当观非常，无强多失，当修德本。’魔言：‘正士！受是取此万二千女，可备扫洒。’我言：‘拘翼！无以此妖蛊之物，要我释迦弟子 { "translations": [ "现代汉语译本：通达一切事物的根本原因是，专心致力于修行；没有嗔恨恼怒的原因是；灭除妄心的原因是，为了救度众生；四摄法（布施、爱语、利行、同事）的原因是，为了团结大众；广博闻法的原因是，为了从听闻中成就智慧；不生不灭之心的原因是，如同观察事物本来的自然状态；三十七道品之心的原因是，不执着于数量，不堕入边见；真谛之心的原因是，不再积累世间的果报；缘起之心的原因是，因为不明白缘起，就无法穷尽老死等痛苦；止息一切烦恼的原因是，佛陀由此证得正等正觉；众生之心的原因是，因为认识到一切人物的本性；诸法之心的原因是，从空性中证得正等正觉；降伏一切魔障之心的原因是，因为心不动摇；三界（欲界、色界、无色界）的道场是，虽然身处其中，却不被欲望所染污；狮子座的道场是，能够善于战胜一切，无所畏惧；十力四无畏的道场是，一切都没有困难；三明六通的智慧是，没有任何剩余的挂碍；一心觉悟的道场是，一切智慧普遍具备。像这样，仁者！菩萨如果能够应合各种波罗蜜（布施、持戒、忍辱、精进、禅定、智慧）的修行，如同应化众生，如同接受佛法之后，得到本誓的护持而不堕落于欲望之中，这就是一切都从佛心而来，建立在一切佛法之上了。’当世尊说这些话的时候，有五百天人和人发起了无上正等正觉之心，所以我不适合去那里问候疾病。”， "", "佛告诉持人菩萨：‘你去维摩诘那里问候疾病。’", "", "持人对佛说：‘我不堪胜任去那里问候疾病。这是什么原因呢？我回忆起过去自己住在房间里，天魔波旬带领一万二千个玉女，她们的形象如同帝释天，演奏音乐，唱歌跳舞，来到我的房间，顶礼我的双足，和她们的眷属一起供养我之后，在一旁站立。我以为她们是天帝释，赞叹说：‘善来，拘翼（帝释天的别名）！虽然你有福报，但不应该放纵自己。一切的欲望快乐都应该看作是无常的，没有什么是强大而没有缺失的，应该修习德行的根本。’魔王说：‘正士！接受这些，娶这万二千个女子，可以用来打扫洒水。’我说：‘拘翼！不要用这些妖媚的物品，来诱惑我这个释迦牟尼佛的弟子。" ], "english_translations": [ "English version: The reason for understanding the root of all things is the dedication to practice; the reason for having no anger or resentment is; the reason for extinguishing deluded thoughts is to save sentient beings; the reason for the four means of conversion (giving, kind speech, beneficial action, and cooperation) is to unite the masses; the reason for extensive learning of the Dharma is to achieve wisdom from hearing; the reason for the mind of non-birth and non-death is like observing the natural state of things; the reason for the mind of the thirty-seven factors of enlightenment is not to be attached to numbers and not to fall into biased views; the reason for the mind of truth is that one no longer accumulates worldly rewards; the reason for the mind of dependent origination is that without understanding dependent origination, one cannot exhaust the suffering of old age and death; the reason for ceasing all afflictions is that the Buddha attained perfect enlightenment from this; the reason for the mind of sentient beings is because of recognizing the nature of all people and things; the reason for the mind of all dharmas is to attain perfect enlightenment from emptiness; the reason for subduing all demonic obstacles is because the mind does not waver; the field of the three realms (desire realm, form realm, formless realm) is that although one is in it, one is not contaminated by desires; the field of the lion throne is that one can skillfully overcome everything and be fearless; the field of the ten powers and four fearlessnesses is that there are no difficulties; the wisdom of the three insights and six supernatural powers is that there are no remaining obstacles; the field of one-minded enlightenment is that all wisdom is universally possessed. Like this, benevolent one! If a Bodhisattva can accord with the practice of various Paramitas (giving, morality, patience, diligence, meditation, wisdom), like transforming sentient beings, like receiving the Dharma and being protected by the original vow without falling into desires, then everything comes from the Buddha's mind and is established on all the Buddha's Dharma.' When the World Honored One spoke these words, five hundred devas and humans aroused the mind of unsurpassed perfect enlightenment, so I am not suitable to go there to inquire about illness.", "", "The Buddha said to the Bodhisattva Holder of the Dharma: 'You go to Vimalakirti to inquire about illness.'", "", "The Holder of the Dharma said to the Buddha: 'I am not capable of going there to inquire about illness. What is the reason? I recall that in the past, I was staying in my room, and the demon king Mara Papiyas led twelve thousand jade maidens, their forms like Indra, playing music, singing and dancing, came to my room, prostrated at my feet, and together with their retinue made offerings to me, and then stood aside. I thought they were Indra, and praised them, saying: 'Welcome, Kausika (another name for Indra)! Although you have blessings, you should not indulge yourself. All the pleasures of desire should be regarded as impermanent, nothing is strong without loss, you should cultivate the root of virtue.' The demon king said: 'Righteous one! Accept these, marry these twelve thousand women, they can be used for sweeping and watering.' I said: 'Kausika! Do not use these seductive things to tempt me, a disciple of Shakyamuni Buddha.'" ] } --------------------------------------------------------------------------------
Chinese
，此非我宜。’时维摩诘来谓我言：‘族姓子！莫于是起污意，是为魔来，娆固汝耳，非帝释也。’维摩诘言：‘波旬！以此与我，如我应受，莫与释迦弟子。’魔即恐惧，念：‘维摩诘必不助我。’欲隐形去而不能隐，尽现其神，了不得去。而闻空中声曰：‘波旬！以玉女与之，乃可得去。’魔以畏故，强与玉女。维摩诘言：‘魔以女与我，今汝当发无上正真道意。’诸玉女言：‘其已如是从道之教，发大道意者，当何以自娱乐？’答言：‘汝等便发无上正真道意，有乐法之乐可以自娱，汝等得之不复乐欲乐也。’即问：‘何谓法乐？’维摩诘言：‘乐于喜不离佛，乐于谛闻法，乐常供养众，乐不倚三界，乐于三界不嫉，乐知欲无常，乐观种为毒蛇，乐随护道意，乐安诸人物，乐以礼敬人，乐施诸所有，乐奉真人戒，乐忍调不忍，乐精进力知行德本，乐禅善行，乐智慧渊，乐广宣佛，乐抑制魔，乐化尘劳，乐佛国净，乐以相好合会教化，乐严道场，乐三脱门，乐泥洹道，乐入深法，不乐非时，乐习自然人，不乐怒不谛，乐习善友，乐远恶友，乐于好喜，乐无有量道品之法，是为菩萨乐法之乐，而以自娱。’于是，波旬谓诸玉女：‘我欲与汝俱还天上。’曰：‘以我等与此居士，乐法之乐，我等甚乐，非复乐欲乐也。 现代汉语译本：‘这不适合我。’这时，维摩诘（Vimalakirti，一位著名的在家菩萨）来对我说：‘族姓子（指帝释天，因其出身高贵），不要在这里产生污秽的想法，这是魔（Mara，佛教中的恶魔）来扰乱你，迷惑你罢了，他不是帝释（Indra，佛教中的天神）。’维摩诘说：‘波旬（Papiyas，魔王的名字）！把这些玉女给我，我可以接受，不要给释迦（Sakya，释迦牟尼佛的姓氏）的弟子。’魔立刻感到恐惧，心想：‘维摩诘一定不会帮助我。’想要隐身离去却无法隐形，完全显露出他的神通，最终无法离开。这时听到空中传来声音说：‘波旬！把玉女给他，你才可以离开。’魔因为害怕，勉强把玉女给了维摩诘。维摩诘说：‘魔把玉女给了我，现在你们应当发起无上正真道意（Anuttara-samyak-sambodhi-citta，追求最高智慧的菩提心）。’众玉女说：‘我们已经这样接受了从道而来的教诲，发起大道意的人，应当用什么来娱乐自己呢？’维摩诘回答说：‘你们便发起无上正真道意，有乐法的快乐可以用来娱乐自己，你们得到它就不会再喜欢世俗的欲望之乐了。’她们立即问道：‘什么是法乐？’维摩诘说：‘乐于欢喜不离佛（Buddha，觉悟者），乐于认真听闻佛法（Dharma，宇宙真理），乐于经常供养僧众（Sangha，佛教僧团），乐于不依赖三界（Trailokya，欲界、色界、无色界），乐于在三界中不嫉妒，乐于知道欲望是无常的，乐于观察五蕴（Skandha，构成个体的五种要素）如毒蛇，乐于随顺守护道意，乐于安定一切众生，乐于以礼貌尊敬他人，乐于布施所有的一切，乐于奉行真人的戒律，乐于忍受不能忍受之事，乐于精进努力，知晓修行功德的根本，乐于禅定善行，乐于智慧深远，乐于广泛宣扬佛法，乐于抑制魔的干扰，乐于教化尘世的烦恼，乐于佛国清净，乐于以佛的相好庄严来教化众生，乐于庄严道场，乐于三解脱门（三三昧，空、无相、无愿），乐于涅槃（Nirvana，解脱）之道，乐于进入甚深佛法，不乐于非时之事，乐于学习自然之人，不乐于愤怒和不真实，乐于学习善友，远离恶友，乐于美好的喜悦，乐于无有量道的品德之法，这就是菩萨乐于佛法的快乐，并以此来娱乐自己。’于是，波旬对众玉女说：‘我想要和你们一起返回天上。’玉女们说：‘我们已经被这位居士所拥有，享受法乐，我们非常快乐，不再喜欢世俗的欲望之乐了。’