English
English version: 'This is not suitable for me.' At that time, Vimalakirti (a famous lay Bodhisattva) came and said to me: 'Son of good family (addressing Indra, referring to his noble birth), do not give rise to impure thoughts here. This is Mara (the demon in Buddhism) coming to disturb you and delude you; he is not Indra (the god in Buddhism).' Vimalakirti said: 'Papiyas (Mara's name)! Give these jade maidens to me; I can accept them. Do not give them to the disciples of Sakya (the clan name of Sakyamuni Buddha).' The demon immediately felt fear, thinking: 'Vimalakirti will certainly not help me.' He wanted to disappear but could not, fully revealing his divine powers, and ultimately could not leave. Then a voice was heard in the sky saying: 'Papiyas! Give the jade maidens to him, and then you can leave.' The demon, out of fear, reluctantly gave the jade maidens to Vimalakirti. Vimalakirti said: 'The demon has given the jade maidens to me; now you should generate the unsurpassed perfect enlightenment mind (Anuttara-samyak-sambodhi-citta, the mind of seeking supreme wisdom).' The jade maidens said: 'We have already received teachings from the path in this way. Those who have generated the great enlightenment mind, what should they use to entertain themselves?' Vimalakirti replied: 'You should generate the unsurpassed perfect enlightenment mind. There is the joy of Dharma (the joy of the teachings) that can be used to entertain yourselves. Once you obtain it, you will no longer enjoy the pleasures of worldly desires.' They immediately asked: 'What is the joy of Dharma?' Vimalakirti said: 'Rejoicing in not being apart from the Buddha (the awakened one), rejoicing in attentively listening to the Dharma (the universal truth), rejoicing in constantly making offerings to the Sangha (the Buddhist monastic community), rejoicing in not relying on the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), rejoicing in not being jealous in the three realms, rejoicing in knowing that desires are impermanent, rejoicing in observing the five aggregates (Skandha, the five elements that constitute an individual) as poisonous snakes, rejoicing in following and protecting the mind of enlightenment, rejoicing in pacifying all beings, rejoicing in respecting others with courtesy, rejoicing in giving away all possessions, rejoicing in upholding the precepts of the true person, rejoicing in enduring what cannot be endured, rejoicing in diligent effort, knowing the root of merit and virtue, rejoicing in meditative good deeds, rejoicing in profound wisdom, rejoicing in widely proclaiming the Buddha's teachings, rejoicing in suppressing the interference of Mara, rejoicing in transforming the defilements of the world, rejoicing in the purity of the Buddha's land, rejoicing in using the Buddha's excellent qualities to teach and transform beings, rejoicing in adorning the Bodhimanda (place of enlightenment), rejoicing in the three doors of liberation (three samadhis, emptiness, signlessness, and wishlessness), rejoicing in the path of Nirvana (liberation), rejoicing in entering into the profound Dharma, not rejoicing in untimely matters, rejoicing in learning from natural people, not rejoicing in anger and untruth, rejoicing in learning from good friends, staying away from bad friends, rejoicing in good joy, rejoicing in the immeasurable qualities of the path. This is the joy of Dharma that Bodhisattvas enjoy, and they use it to entertain themselves.' Then, Papiyas said to the jade maidens: 'I want to return to the heavens with you.' The jade maidens said: 'We have been taken by this householder, enjoying the joy of Dharma. We are very happy and no longer enjoy the pleasures of worldly desires.' --------------------------------------------------------------------------------
Chinese
’波旬言：‘可舍，居士！此诸玉女，已其所有施于彼者，是为菩萨。’维摩诘言：‘我已舍矣，汝便将去，使一切人遵承法行，所愿皆得。’诸玉女即作礼而问言：‘我当云何止于魔天？’维摩诘言：‘诸姊！有天名曰无尽，常开法门，当从彼受。何谓无尽开法门者？譬如一灯燃百千灯，冥者皆明，明终不尽。如是，诸姊！夫一菩萨以道开导百千菩萨，其道意者，终不尽耗，而复增益，于是功德不以导彼彼故而有尽耗，是故名曰无尽常开法门。汝等当从其受。魔界无数天子玉女，未有可此道意如汝等者，于如来为有返复法。’为一切人说已，魔眷属皆去，维摩诘所感动如是。世尊！故我不任诣彼问疾。” 佛告长者子善见：“汝行诣维摩诘问疾。” 善见白佛言：“我不堪任诣彼问疾。所以者何？忆念我昔在诸父舍，盛祀大祀至于七日。时维摩诘来入祠坛谓我言：‘长者子！不当祀祠如众人祠。当祀法祠，何用是思欲祠为？’我问：‘何如为法之祠祀？’维摩诘言：‘其为祠者，无本行故，敬待众人，是则法祠。为之奈何？谓：为佛事不断慈，为人事不断悲，为法事不断喜，为慧力不断护，为布施不断檀，戒化人不断律，知非我不断忍，身意行不断精进，惟道事不断禅思，为博闻不断智慧，若无施不断 现代汉语译本 波旬（魔王的名字）说：‘可以舍弃，居士！这些玉女，已经将她们所有的一切布施给那些人，这就是菩萨。’维摩诘说：‘我已经舍弃了，你便将她们带走，使所有的人都遵从佛法修行，所希望的都能得到。’众玉女立刻行礼问道：‘我们应当如何才能离开魔界天呢？’维摩诘说：‘各位姊妹！有一个天叫做无尽天，经常开启佛法之门，应当从那里接受教诲。什么叫做无尽开启佛法之门呢？譬如一盏灯点燃成百上千盏灯，黑暗的地方都变得光明，光明永远不会穷尽。像这样，各位姊妹！一位菩萨用佛法开导成百上千位菩萨，这种佛法的意蕴，永远不会耗尽，而且还会增加，因此这种功德不会因为引导他人而减少，所以叫做无尽常开法门。你们应当从那里接受教诲。魔界无数的天子玉女，没有谁能像你们这样理解佛法的意蕴，对于如来佛法是有所回报的。’为所有的人说法完毕后，魔王的眷属都离开了，维摩诘所带来的感动就是这样。世尊！所以我不能胜任去那里问候他的疾病。’ 佛告诉长者子善见：‘你去维摩诘那里问候他的疾病。’ 善见对佛说：‘我不能胜任去那里问候他的疾病。为什么呢？我记得以前我在父亲的家里，盛大地祭祀，持续了七天。当时维摩诘来到祭祀的场所，对我说：‘长者子！不应当像普通人那样祭祀。应当祭祀佛法，要这些世俗的祭祀有什么用呢？’我问：‘怎样才是祭祀佛法呢？’维摩诘说：‘这种祭祀，因为没有根本的修行，所以要恭敬地对待众人，这就是佛法的祭祀。应该怎么做呢？就是：为了佛事不断绝慈悲，为了人事不断绝悲悯，为了法事不断绝喜悦，为了慧力不断绝守护，为了布施不断绝施舍，教化他人守戒不断绝戒律，知道不是我不断绝忍耐，身口意三方面的行为不断绝精进，专心于佛道不断绝禅思，为了广博的见闻不断绝智慧，如果没有施舍就不断绝’
English
English version Prajna said: 'You may give them away, layperson! These celestial maidens have already given all they have to those people; this is what it means to be a Bodhisattva.' Vimalakirti said: 'I have already given them away. You may take them away and cause all people to follow the Dharma and obtain all their wishes.' The celestial maidens immediately bowed and asked: 'How shall we leave the realm of Mara?' Vimalakirti said: 'Sisters! There is a heaven called Endless, which constantly opens the gate of Dharma. You should receive teachings from there. What is meant by Endless opening the gate of Dharma? It is like one lamp lighting hundreds of thousands of lamps, making all darkness bright, and the light never ends. Likewise, sisters! One Bodhisattva guides hundreds of thousands of Bodhisattvas with the Dharma. The meaning of this Dharma will never be exhausted, but will increase. Therefore, this merit will not be exhausted by guiding others. That is why it is called the Endless Gate of Dharma. You should receive teachings from there. Among the countless celestial princes and maidens in the realm of Mara, none are like you in understanding the meaning of the Dharma. You have the potential to return to the Dharma of the Tathagata (another name of Buddha).' After speaking to all the people, the retinue of Mara (demon king) all departed. Vimalakirti's influence was such. World Honored One! Therefore, I am not capable of visiting him to inquire about his illness.' The Buddha said to the son of the elder, Shanjian (name of a person): 'Go to Vimalakirti and inquire about his illness.' Shanjian said to the Buddha: 'I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, in my father's house, we held grand sacrifices for seven days. At that time, Vimalakirti came into the sacrificial altar and said to me: 'Son of the elder! You should not offer sacrifices like ordinary people. You should offer sacrifices to the Dharma. What is the use of these worldly sacrifices?' I asked: 'What is meant by offering sacrifices to the Dharma?' Vimalakirti said: 'This kind of sacrifice, because it lacks fundamental practice, requires respectful treatment of all people. This is the sacrifice to the Dharma. How should it be done? It means: for the sake of Buddhist affairs, never cease compassion; for the sake of human affairs, never cease sorrow; for the sake of Dharma affairs, never cease joy; for the sake of the power of wisdom, never cease protection; for the sake of giving, never cease generosity; to teach others to keep precepts, never cease discipline; knowing that it is not 'I', never cease patience; the actions of body, speech, and mind, never cease diligence; focusing on the path, never cease meditation; for the sake of extensive learning, never cease wisdom; if there is no giving, never cease' --------------------------------------------------------------------------------
Chinese
惟空，行俗数中不断无想，在所堕生不断无愿，护持正法不断力行，以恩会人不断寿命，知人如如不断谦敬，坚其德本不断命财，为六思念不断其念，行六坚法不断学意，修正受不断净命，行好喜不断习真，断意不生不断愚人，为沙门不断正性，善讽受不断闻德，山泽受法不断闲居，念生佛慧不断宴坐，为一切劳不断贤者，行地严饰相及佛国不断分部福行，随众人行而为说法不断分部智慧，断众劳厄诸不善法不断分部一切德本，一切智觉一切善法具足不断。以道品正法怀来一切，是为法之祠祀。菩萨立法祠者，为得祠祀，最偶之福，为世间上。’当其，世尊！说是法时，梵志众中二百婆罗门发无上正真道意。我时甚自雅奇，得与正士高行者会，便解颈百千珠璎以上之。不肯取。我言：‘取是而有所悦，自可。’念昔者维摩诘乃取珠璎，分作两分，仍如祠舍，持一分与诸下劣国中贫者，又持一分奉彼头波变如来、至真、等正觉。并见其众及国土。头波变(汉言固受)，其国名炎气，皆见珠璎悬彼国上，变成彼佛珠交露棚，既见是化，又闻其言：‘如是仁人施者，得近如来，而上达嚫不以想，施贫亦等无若干念，有大悲意不望其报，惠此法祠，为具足已。’国中贫人见此变化，闻彼佛语，皆发无上正真道意，故我不任诣彼 现代汉语译本： ‘惟空（Vimalakirti，维摩诘的别名），在世俗事务中修行，却不间断对无想定（Asamjna，一种禅定状态）的追求；虽然轮回转生，却不间断对涅槃的愿望；护持正法，不间断精进修行；以恩惠待人，不间断增长寿命；了解他人本性如如不动，不间断保持谦虚恭敬；巩固道德根本，不间断积累功德和财富；为了六种思念（六念），不间断地忆念；奉行六种坚固之法（六波罗蜜），不间断地学习佛法；修正自己的行为和接受教诲，不间断地净化生命；奉行良善和喜悦，不间断地修习真理；断绝恶念的产生，不间断地远离愚痴之人；为了成为沙门（Sramana，出家人），不间断地保持正直的本性；善于讽诵和接受教诲，不间断地听闻佛法的功德；在山林沼泽中接受佛法，不间断地过着闲居的生活；忆念佛陀的智慧，不间断地禅坐；为了救度一切劳苦众生，不间断地亲近贤者；以庄严的相好和佛国来装饰，不间断地分享福德；随顺众人的根性而为他们说法，不间断地分享智慧；断除众生的劳苦和一切不善之法，不间断地分享一切功德根本；一切智慧觉悟和一切善法都具足，永不间断。以道品和正法来怀柔一切众生，这就是真正的法供养。 菩萨建立法供养，是为了获得最殊胜的福报，成为世间最尊贵的人。’ 当世尊宣说此法时，梵志（Brahmin，婆罗门）众中有两百位婆罗门发起了无上正等正觉之心。我当时非常惊奇，能够与如此高尚的修行者相会，便解下颈上的价值百千的珠宝璎珞献给他们。他们不肯接受。我说：‘接受这些珠宝，如果能让你们感到喜悦，也是可以的。’我想到过去维摩诘居士接受珠宝璎珞后，将其分成两份，仍然像供养一样，一份送给下劣国中的贫困之人，又一份供奉给头波变如来（Dipaṃkara，锭光佛）、至真、等正觉。并且让大家看到了他的眷属和国土。头波变（Dipaṃkara，汉译为固受），他的国名叫炎气，大家都看到珠宝璎珞悬挂在他的国土之上，变成了那尊佛的珠宝交露棚。既看到了这种变化，又听到了他的话：‘像这样仁慈的人布施，能够接近如来，并且上达供养不以妄想，布施给贫困之人也平等没有分别念，具有大悲心不期望回报，惠施这种法供养，就已经具足了。’ 国中的贫困之人看到这种变化，听到佛陀的话语，都发起了无上正等正觉之心，所以我不敢前去拜访他。