Chinese
空无行，一切众事清德皆行，是菩萨行；行六度无极，为众人意行而度无极，是菩萨行；行六神通，不尽漏行，是菩萨行；受道之行，不兴小道，是菩萨行；以止观知魔行，不灭迹行，是菩萨行；于弟子缘一觉所不应不现行，不为毁佛法行，是菩萨行。”说是语时，八千天人发无上正真道意，文殊师利童子甚悦。 贤者舍利弗心念：“无床座，是菩萨大弟子当于何坐？” 维摩诘知其意，即谓言：“云何贤者，为法来耶？求床座也？” 舍利弗言：“居士！我为法来，非利所安。” 维摩诘言：“唯，贤者！其利法者，不贪躯命，何况床座。唯，舍利弗！夫利法者，非有色、痛、想、行、识求，非有阴、种、诸入之求，非有欲、色、无色之求。唯！舍利弗！夫求法者，不着佛求，不着法求，不着众求。又，舍利弗！夫求法者，无知苦求，无断习求，无造尽证惟道之求。所以者何？法无放逸，有放逸法，当知苦习，当为尽证以惟致道；斯求法者，无放逸之求也法。舍利弗！无有尘、离淫尘，其染污者，即为在边；斯求法者，无淫乐之求也法。舍利弗！无有疆界，在疆界者，则有分数；斯求法者，无疆界之求也。法无不净，在不净者，于法有取有放；斯求法者，无取放之求也。法无巢窟，有法者 现代汉语译本：不执着于任何行为，以清净的德行行事，这是菩萨行；奉行六度波罗蜜（Dù bōluómì，六种到达彼岸的方法），为了众生的意愿而修行，达到无尽的境界，这是菩萨行；修习六神通（liù shéntōng，六种超自然能力），不执着于有漏的修行，这是菩萨行；接受正道的修行，不推崇小乘道，这是菩萨行；用止观（zhǐ guān，止息和观照）来了解魔的行径，但不灭除一切行迹，这是菩萨行；对于弟子们因缘成熟而应当觉悟的事，不应该不显现，但不做毁坏佛法的行为，这是菩萨行。’说完这些话的时候，八千天人发起了无上正等正觉的心意，文殊师利（Wénshūshīlì，智慧的象征）童子非常高兴。 贤者舍利弗（Xiánzhě Shèlìfú，佛陀的十大弟子之一）心想：‘没有床座，这位菩萨的大弟子应该坐在哪里呢？’ 维摩诘（Wéimójié，一位在家菩萨）知道他的想法，就对他说：‘贤者，您是为了求法而来呢？还是为了求床座而来呢？’ 舍利弗说：‘居士！我是为了求法而来，不是为了安逸。’ 维摩诘说：‘是的，贤者！真正为了求法的人，不会贪恋自己的身体和性命，更何况是床座呢。舍利弗！真正为了求法的人，不会在色（sè，物质）、受（tòng，感受）、想（xiǎng，想法）、行（xíng，行为）、识（shí，意识）五蕴中寻求，不会在阴（yīn，五蕴）、种（zhǒng，十二处）、诸入（zhū rù，十八界）中寻求，不会在欲界（yùjiè，欲望的领域）、色界（sèjiè，物质的领域）、无色界（wúsèjiè，没有物质的领域）中寻求。舍利弗！真正求法的人，不执着于佛来求，不执着于法来求，不执着于僧众来求。还有，舍利弗！真正求法的人，不以知苦（zhī kǔ，了解痛苦）来求，不以断集（duàn jí，断除痛苦的根源）来求，不以修道（xiūdào，修行正道）来求，不以证灭（zhèng miè，证得涅槃）来求。为什么呢？因为法是无放逸的，如果执着于放逸之法，就应当知道痛苦和痛苦的根源，应当为了证得涅槃而修行正道；这样的求法者，是不会执着于放逸的。舍利弗！法中没有尘垢，也没有远离淫欲的尘垢，那些被染污的人，就是处在边见之中；这样的求法者，是不会执着于淫乐的。舍利弗！法没有疆界，执着于疆界的人，就会有分别；这样的求法者，是不会执着于疆界的。法没有不净，执着于不净的人，对于法就会有取舍；这样的求法者，是不会执着于取舍的。法没有巢穴，有法的人
English
English version: 'Not dwelling on any action, acting with pure virtue, this is the practice of a Bodhisattva; practicing the Six Perfections (Dù bōluómì, six ways to reach the other shore), acting for the sake of sentient beings' intentions and reaching the boundless, this is the practice of a Bodhisattva; practicing the Six Supernormal Powers (liù shéntōng, six supernatural abilities), not exhausting the defiled actions, this is the practice of a Bodhisattva; receiving the practice of the Path, not promoting the Lesser Vehicle, this is the practice of a Bodhisattva; using cessation and contemplation (zhǐ guān, calming and observing) to know the actions of demons, but not eliminating all traces, this is the practice of a Bodhisattva; regarding the conditions for disciples to awaken, one should not fail to appear, but not acting in ways that destroy the Buddha's teachings, this is the practice of a Bodhisattva.' When these words were spoken, eight thousand devas generated the intention for unsurpassed, complete, and perfect enlightenment, and Mañjuśrī (Wénshūshīlì, symbol of wisdom) Kumāra was very pleased. The worthy Śāriputra (Xiánzhě Shèlìfú, one of the Buddha's ten great disciples) thought: 'Without a seat, where should this great disciple of the Bodhisattva sit?' Vimalakīrti (Wéimójié, a lay Bodhisattva), knowing his thoughts, immediately said: 'Worthy one, have you come for the Dharma, or are you seeking a seat?' Śāriputra said: 'Layman! I have come for the Dharma, not for comfort.' Vimalakīrti said: 'Indeed, worthy one! Those who benefit from the Dharma do not crave their own bodies and lives, let alone a seat. Śāriputra! Those who benefit from the Dharma do not seek in form (sè, material), feeling (tòng, sensation), thought (xiǎng, idea), action (xíng, behavior), or consciousness (shí, awareness); they do not seek in the aggregates (yīn, five aggregates), sources (zhǒng, twelve entrances), or realms (zhū rù, eighteen realms); they do not seek in the desire realm (yùjiè, realm of desire), form realm (sèjiè, realm of form), or formless realm (wúsèjiè, realm without form). Śāriputra! Those who seek the Dharma do not seek by clinging to the Buddha, do not seek by clinging to the Dharma, do not seek by clinging to the Sangha. Furthermore, Śāriputra! Those who seek the Dharma do not seek by knowing suffering (zhī kǔ, understanding suffering), do not seek by cutting off accumulation (duàn jí, cutting off the origin of suffering), do not seek by cultivating the path (xiūdào, cultivating the right path), do not seek by realizing cessation (zhèng miè, realizing Nirvana). Why? Because the Dharma is without negligence; if one clings to the Dharma of negligence, one should know suffering and the origin of suffering, and one should cultivate the path to realize cessation; such a seeker of the Dharma does not cling to negligence. Śāriputra! There is no dust in the Dharma, nor is there dust of separation from lust; those who are defiled are in wrong views; such a seeker of the Dharma does not cling to the pleasure of lust. Śāriputra! The Dharma has no boundaries; those who cling to boundaries have distinctions; such a seeker of the Dharma does not cling to boundaries. The Dharma is not impure; those who cling to impurity have acceptance and rejection of the Dharma; such a seeker of the Dharma does not cling to acceptance and rejection. The Dharma has no nest, those who have the Dharma --------------------------------------------------------------------------------
Chinese
则为有窟；斯求法者，无窟倚之求也。法无有想，在占想者，则为坚识；斯求法者，无占想之求也。法无有漏，在流法者，为一切近；斯求法者，无一切之求也。法无见闻、无念、无知，于法有见闻念知者，则为已别；斯求法者，为无见闻之求也。是故，舍利弗！求法者，一切法唯无求也。”说是语时，五百天人诸法法眼生。 维摩诘所说经不思议品第六 于是，维摩诘问文殊师利：“仁者游于无量无数佛国亿百那术，何等佛土为一切持一切有好师子之座？” 文殊师利言：“有，族姓子！东方去此佛国度如三十六恒沙等刹，其世界名须弥幡，其佛号须弥灯王如来、至真、等正觉，今现在。其佛身八万四千由延，佛师子座六万八千由延。其菩萨身四万二千由延，须弥幡国有八百四十万师子之座。彼国如来为一切持，其师子座为一切严。” 于是，维摩诘则如其像三昧正受现神足，应时彼佛须弥灯王如来，遣三万二千师子座，高广净好，昔所希见。一切弟子菩萨，诸天释梵，四天王来入维摩诘舍，见其室极广大，悉苞容三万二千师子座，所立处不迫迮，于维耶离城无所挂碍，于佛所止及四天处无所挂碍，悉见如故，若前不减。维摩诘言：“文殊师利！就师子座！与诸菩萨上人俱坐，当自立身如 现代汉语译本：如果认为法有‘窟’（可以依赖之处），那么这就是有依赖的求法；真正的求法者，不应该有任何依赖。如果认为法有‘想’（可以执着的概念），执着于这些概念，就会形成坚固的认知；真正的求法者，不应该执着于任何概念。如果认为法有‘漏’（烦恼），沉溺于法中，就会接近一切烦恼；真正的求法者，不应该有任何追求。法没有见闻、没有念头、没有知觉，如果对法产生见闻念知，那就是已经区分了法；真正的求法者，不应该有见闻的追求。因此，舍利弗（Śāriputra）！求法的人，对一切法都应该无所求。’说完这些话的时候，五百天人都获得了诸法法眼（Dharma Eye）。 《维摩诘所说经·不思议品第六》 于是，维摩诘（Vimalakīrti）问文殊师利（Mañjuśrī）菩萨：‘仁者您游历过无量无数的佛国，哪个佛土拥有一切庄严、一切美好的狮子座？’ 文殊师利回答说：‘有的，族姓子！从这里向东方，经过如同三十六恒河沙数（Gaṅgā）的佛土，有一个世界叫做须弥幡（Sumerudhvaja），那里的佛号是须弥灯王如来（Sumerudīparāja Tathāgata）、至真、等正觉，现在正在说法。那位佛的身高有八万四千由延（yojana），佛的狮子座有六万八千由延。菩萨的身高有四万二千由延，须弥幡国有八百四十万个狮子座。那个佛为一切众生所依持，他的狮子座极其庄严。’ 于是，维摩诘就进入了如其像三昧（samādhi）的正定，显现神通，当时须弥灯王如来派遣了三万二千个狮子座，高大宽广，清净美好，是过去罕见的。所有的弟子菩萨、诸天、释梵（Śakra-Brahmā）、四天王（Caturmahārājakāyikas）都来到维摩诘的住所，看到他的房间极其广大，完全容纳了三万二千个狮子座，站立的地方并不拥挤，对于维耶离城（Vaiśālī）没有任何妨碍，对于佛陀所居住的地方以及四天王所居住的地方也没有任何妨碍，一切都和原来一样，没有减少。维摩诘说：‘文殊师利！请登上狮子座！和各位菩萨上人一起坐下，应当各自变化身体，如同
English
English version: If one considers the Dharma to have a ‘cave’ (a place of reliance), then that is seeking the Dharma with reliance; a true seeker of the Dharma should have no reliance. If one considers the Dharma to have ‘thoughts’ (concepts to cling to), clinging to these concepts will form firm cognitions; a true seeker of the Dharma should not cling to any concepts. If one considers the Dharma to have ‘leaks’ (afflictions), indulging in the Dharma will lead to all afflictions; a true seeker of the Dharma should have no seeking. The Dharma has no seeing, hearing, thinking, or knowing; if one has seeing, hearing, thinking, or knowing of the Dharma, then one has already differentiated the Dharma; a true seeker of the Dharma should seek without seeing or hearing. Therefore, Śāriputra (舍利弗)! A seeker of the Dharma should seek nothing in all Dharmas.’ When these words were spoken, five hundred devas (天人) attained the Dharma Eye (諸法法眼). Vimalakīrti Nirdeśa Sūtra, Chapter 6: Inconceivable Then, Vimalakīrti (维摩诘) asked Mañjuśrī (文殊师利): ‘Virtuous one, you have traveled to countless Buddha lands; which Buddha land possesses the most adorned and beautiful lion thrones?’ Mañjuśrī replied: ‘Yes, son of good family! Going eastward from this Buddha land, passing through lands as numerous as thirty-six Ganges sands (恒河沙), there is a world called Sumerudhvaja (须弥幡), and the Buddha there is named Sumerudīparāja Tathāgata (须弥灯王如来), the Truly Enlightened One, the Perfectly Awakened One, and he is now present. That Buddha's body is eighty-four thousand yojanas (由延) tall, and the Buddha's lion throne is sixty-eight thousand yojanas tall. The Bodhisattvas' bodies are forty-two thousand yojanas tall, and the Sumerudhvaja land has eight million four hundred thousand lion thrones. That Buddha supports all beings, and his lion throne is extremely adorned.’ Then, Vimalakīrti entered the samādhi (三昧) of manifesting according to their forms, and displayed his supernatural powers. At that time, Sumerudīparāja Tathāgata sent thirty-two thousand lion thrones, tall, wide, pure, and beautiful, which were rarely seen before. All the disciples, Bodhisattvas, devas (諸天), Śakra-Brahmā (释梵), and the Four Heavenly Kings (四天王) came into Vimalakīrti's room and saw that his room was extremely vast, completely accommodating the thirty-two thousand lion thrones. The places where they stood were not crowded, and there was no obstruction to the city of Vaiśālī (维耶离), nor was there any obstruction to the place where the Buddha resided or the places where the Four Heavenly Kings resided. Everything was as before, without any reduction. Vimalakīrti said: ‘Mañjuśrī! Please ascend the lion throne! Sit together with all the superior Bodhisattvas, and each of you should transform your bodies to be like’ --------------------------------------------------------------------------------
Chinese
彼座像。”其得神通菩萨，即自变形为四万二千由延，坐师子座。其边菩萨、大弟子，皆不能升。 维摩诘言：“唯，舍利弗！就师子座。” 舍利弗言：“族姓子！此座为高广，吾不能升。” 维摩诘言：“贤者！为须弥灯王如来作礼，然后可坐。”于是，边菩萨、大弟子，即为须弥灯王如来作礼，便得坐师子座。舍利弗言：“未曾有也。族姓子！如是小室，乃容受此高广之座，于维耶离城无所挂碍，于佛所止及四天处无所挂碍，于诸国邑、天龙神宫，亦无挂碍。” 维摩诘言：“唯然，舍利弗！诸如来、诸菩萨有八不思议门。得知此门者，以须弥之高广入芥子中，无所增减，因现仪式，使四天王与忉利天，不知谁内我着此，而异人者，见须弥入芥子，是为入不思议疆界之门也。又，舍利弗！立不思议门菩萨者，以四大海水入一毛孔，不娆鱼鳖鼋鼍水性之属，不使龙、鬼神、阿须伦、迦留罗知我何入，因喻仪式，其于众生无所娆害。又，舍利弗！于是三千世界，如佛所断，以右掌排置恒沙佛国，而人不知谁安我往。又引还复故处，都不使人有往来想，因而现仪。又，舍利弗！有无量人生死奉律，立不思议门菩萨者，为奉律人现七夜为劫寿，人信知谓劫过，不知是七夜也。又，舍利弗！立不 现代汉语译本： ‘那座位像。’得到神通的菩萨，立即自身变化成四万二千由延（yojana，古印度长度单位），坐在师子座（lion throne，庄严的座位）上。其他的菩萨和大弟子，都不能登上。 维摩诘（Vimalakirti，一位在家菩萨的名字）说：‘舍利弗（Sariputra，佛陀的十大弟子之一）！请坐到师子座上。’ 舍利弗说：‘这位居士！这座位太高太大了，我不能上去。’ 维摩诘说：‘贤者！向须弥灯王如来（Sumeru Lamp King Tathagata，佛名）作礼，然后才可以坐。’于是，其他的菩萨和大弟子，就向须弥灯王如来作礼，便得以坐在师子座上。舍利弗说：‘真是前所未有啊。这位居士！这样小的房间，竟然能容纳如此高大的座位，在维耶离城（Vaisali，古印度城市名）没有任何阻碍，在佛所居住的地方以及四天王处（Four Heavenly Kings，佛教护法神）也没有任何阻碍，在各个国家城市、天龙神宫，也没有任何阻碍。’ 维摩诘说：‘是的，舍利弗！诸如来（Tathagata，如来是佛的称号之一）、诸菩萨有八种不可思议的法门。得知这法门的人，能将须弥山（Mount Sumeru，佛教中的圣山）的高大放入芥子（mustard seed，一种很小的种子）之中，没有任何增减，并因此显现仪式，使四天王（Four Heavenly Kings，佛教护法神）与忉利天（Trayastrimsa Heaven，欲界六天之一）都不知道是谁将我放入其中，而其他人，却能看见须弥山进入芥子之中，这就是进入不可思议境界之门。’ ‘又，舍利弗！证得不可思议法门的菩萨，能将四大海水（Four Great Seas，围绕须弥山的四大海）放入一个毛孔之中，而不打扰鱼、鳖、鼋、鼍等水生动物，不让龙（Naga，印度神话中的蛇神）、鬼神、阿修罗（Asura，一种好战的神）、迦楼罗（Garuda，一种大鹏金翅鸟）知道我是如何进入的，并因此比喻仪式，对于众生没有任何妨碍损害。’ ‘又，舍利弗！将这三千世界（Three Thousand Worlds，佛教宇宙观中的一个单位），如佛所断除的烦恼一样，用右掌推动放置到恒河沙数（Ganges sand number，形容极多的数量）的佛国，而人们不知道是谁将我安置到那里。又将它引回原来的地方，都不使人有往来的想法，因而显现仪式。’ ‘又，舍利弗！有无数人一生都奉行戒律，证得不可思议法门的菩萨，为奉行戒律的人显现七个夜晚为一劫（kalpa，佛教时间单位，极长的时间），人们相信并认为一劫已经过去，却不知道这只是七个夜晚。’ ‘又，舍利弗！立不’