English
English version: ‘That seat is like this.’ A Bodhisattva who had attained supernatural powers immediately transformed himself into forty-two thousand yojanas (yojana, an ancient Indian unit of length), and sat on the lion throne (lion throne, a majestic seat). The other Bodhisattvas and great disciples were unable to ascend it. Vimalakirti (Vimalakirti, the name of a lay Bodhisattva) said: ‘Sariputra (Sariputra, one of the Buddha's ten great disciples)! Please sit on the lion throne.’ Sariputra said: ‘O son of a good family! This seat is too high and wide, I cannot ascend it.’ Vimalakirti said: ‘Virtuous one! Pay homage to Sumeru Lamp King Tathagata (Sumeru Lamp King Tathagata, the name of a Buddha), then you may sit.’ Thereupon, the other Bodhisattvas and great disciples paid homage to Sumeru Lamp King Tathagata, and were able to sit on the lion throne. Sariputra said: ‘This is unprecedented. O son of a good family! Such a small room can accommodate such a high and wide seat without any obstruction in the city of Vaisali (Vaisali, an ancient Indian city), without any obstruction in the place where the Buddha dwells and the abodes of the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities), and without any obstruction in various countries, cities, and the palaces of gods and dragons.’ Vimalakirti said: ‘Indeed, Sariputra! The Tathagatas (Tathagata, one of the titles of the Buddha) and Bodhisattvas have eight inconceivable doors. Those who know these doors can place the height and breadth of Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism) into a mustard seed (mustard seed, a very small seed) without any increase or decrease, and thereby manifest a ritual, causing the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities) and the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm) not to know who put me inside, while others can see Mount Sumeru entering the mustard seed. This is entering the door of the inconceivable realm.’ ‘Moreover, Sariputra! A Bodhisattva who has established the inconceivable door can place the waters of the Four Great Seas (Four Great Seas, the four seas surrounding Mount Sumeru) into a single pore, without disturbing the fish, turtles, soft-shelled turtles, and all other aquatic creatures, and without letting the Nagas (Naga, serpent deities in Indian mythology), ghosts, gods, Asuras (Asura, a warlike deity), and Garudas (Garuda, a mythical bird-like creature) know how I entered, and thereby exemplify a ritual, causing no harm or injury to sentient beings.’ ‘Furthermore, Sariputra! This three-thousandfold great thousand world (Three Thousand Worlds, a unit in the Buddhist cosmology), like the afflictions severed by the Buddha, can be pushed with the right palm and placed in Buddha-lands as numerous as the sands of the Ganges (Ganges sand number, describing an extremely large quantity), and people will not know who placed me there. Then it is drawn back to its original place, without causing anyone to have the thought of coming and going, thereby manifesting a ritual.’ ‘Moreover, Sariputra! There are countless people who observe the precepts throughout their lives. A Bodhisattva who has established the inconceivable door can manifest seven nights as a kalpa (kalpa, a Buddhist unit of time, an extremely long period) for those who observe the precepts, and people will believe and think that a kalpa has passed, not knowing that it is only seven nights.’ ‘Moreover, Sariputra! Establishing the in’ --------------------------------------------------------------------------------
Chinese
思议门菩萨者，现诸刹好以为一刹，立一切人置其右掌，顺化其意，与游诸刹，令如日现，不震一国，从是礼事十方诸佛。又令一切人从一毛孔见十方诸日月星像，十方阴冥，皆随入门，既无所害。又使佛国所有不减，一切旷然，各得修行。又能蹶取下方恒沙等刹，举置殊异无数佛土，若接颓坎安措地。又立不思议门菩萨者，为一切人故，如佛像色貌立以立之，如缘一觉像色貌立以立之，如弟子像色貌立以立之，或如释如梵如转轮王像色貌立以立之。随十方语言音声上中下之所愿，一切以佛柔软音响而诱立之。为出佛语无常、苦、空、非身之声，以如事说诸佛法言出是辈声。” 于是，耆年大迦叶，闻说菩萨不思议门，谓舍利弗言：“譬如，贤者！于凡人前现众名香，非彼所见，则不能知，为若此也。今诸弟子闻是语者，可一时见不思议作，其谁闻此不思议门，不发无上正真道者！于此，贤者！吾等何为永绝其根，于此大乘，已如败种。一切弟子闻是说者，当以悲泣晓喻一切三千世界，其诸菩萨可悦预喜，如是说当顶受。若晓了不思议门者，一切魔众无如之何。”大迦叶说是语时，三万二千天人皆发无上正真道意。 维摩诘报大迦叶言：“唯然，贤者！十方无量无央数魔魔怪，贤者！悉行恐怖。立不思议 现代汉语译本：思议门菩萨（Samantabhadra Bodhisattva），能将所有佛土的美好汇聚成一个佛土，让所有的人都站在他的右掌之上，顺应他们的心意，与他们一同游历各个佛土，如同太阳显现一般，不会震动任何一个佛国，从而礼敬十方诸佛。又能让所有的人从一个毛孔中看到十方诸佛的日月星辰景象，十方阴暗之处，都随着进入此门，却不会受到任何损害。又能使佛国的一切都不减少，一切都显得空旷开阔，各自都能修行。又能轻易地从下方取来恒河沙数般的佛土，举起来放置在殊胜奇妙的无数佛土之上，就像接住倾颓的土堆并安放在地上一样。又设立不思议门菩萨（Samantabhadra Bodhisattva），为了所有的人，如同佛的形象和容貌一样设立他，如同缘觉（Pratyekabuddha）的形象和容貌一样设立他，如同弟子的形象和容貌一样设立他，或者如同释天（Śakra）、梵天（Brahmā）、转轮圣王（Cakravartin）的形象和容貌一样设立他。随着十方语言音声的上中下等愿望，一切都用佛的柔软音响来引导设立他们。为了发出佛语中的无常（anitya）、苦（duhkha）、空（sunyata）、非身（anatman）之声，像实情一样宣说诸佛的法言，发出这些声音。 于是，耆年大迦叶（Mahākāśyapa），听闻宣说菩萨不思议门，对舍利弗（Śāriputra）说：‘譬如，贤者！在凡人面前展现各种名贵的香，如果他们没有见过，就无法知道，就像这样。现在各位弟子听闻这些话，可以一时见到不思议的作为，谁听闻这不思议门，不会发起无上正真道心呢！于此，贤者！我们为何要永远断绝其根，对于这大乘佛法，已经如同败坏的种子。所有弟子听闻这些话，应当以悲伤哭泣来晓喻一切三千世界，那些菩萨们可以喜悦预先欢喜，这样宣说应当顶戴奉受。如果晓得了不思议门，一切魔众都奈何不了。’大迦叶说这些话的时候，三万二千天人都发起了无上正真道心。 维摩诘（Vimalakirti）告诉大迦叶说：‘是的，贤者！十方无量无央数的魔（Mara）和魔怪，贤者！都施行恐怖。设立不思议门
English
English version: The Samantabhadra Bodhisattva of the inconceivable gate manifests the beauties of all Buddha-lands as one Buddha-land, places all people on his right palm, accords with their intentions, and travels with them to all Buddha-lands, appearing like the sun, without shaking a single country, thereby paying homage to all Buddhas in the ten directions. He can also enable all people to see the images of the sun, moon, and stars of the ten directions from a single pore, and all the darkness of the ten directions enters through this gate without any harm. Furthermore, he can ensure that nothing is diminished in the Buddha-lands, and everything appears vast and open, allowing each to cultivate. He can also easily take Buddha-lands equal to the sands of the Ganges from below and place them on countless extraordinary Buddha-lands, as if catching a collapsing mound and placing it on the ground. Moreover, the Samantabhadra Bodhisattva of the inconceivable gate is established for the sake of all people, established in the likeness of the Buddha's form and appearance, established in the likeness of the form and appearance of a Pratyekabuddha (Solitary Buddha), established in the likeness of the form and appearance of a disciple, or established in the likeness of the form and appearance of Śakra (Lord of the Gods), Brahmā (Creator God), or a Cakravartin (Wheel-Turning King). According to the wishes of the ten directions in terms of language and sound, whether high, medium, or low, all are guided and established with the Buddha's soft and melodious voice. To utter the Buddha's words of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman), speaking the Dharma words of the Buddhas as they truly are, uttering these sounds.' Then, the venerable Mahākāśyapa (Great Kāśyapa), hearing the exposition of the Bodhisattva's inconceivable gate, said to Śāriputra (Sariputta): 'For example, O worthy one! Presenting various precious fragrances before ordinary people, if they have not seen them, they cannot know them, it is like this. Now, these disciples hearing these words can see the inconceivable actions at once; who, hearing this inconceivable gate, would not arouse the unsurpassed, right, and true mind of enlightenment! Here, O worthy one! Why should we forever sever our roots, for this Mahayana (Great Vehicle) Dharma, we are already like spoiled seeds. All disciples hearing these words should use sorrowful weeping to make known to all the three thousand worlds, those Bodhisattvas can joyfully anticipate and rejoice, such teachings should be received with the crown of the head. If one understands the inconceivable gate, all the hosts of Mara (Demon) can do nothing.' When Mahākāśyapa spoke these words, thirty-two thousand devas (gods) and humans all aroused the unsurpassed, right, and true mind of enlightenment. Vimalakirti (Pure Fame) said to Mahākāśyapa: 'Indeed, O worthy one! The countless and immeasurable Mara (Demon) and demonic beings of the ten directions, O worthy one! All practice terror. Establishing the inconceivable gate --------------------------------------------------------------------------------
Chinese
门菩萨者，常解度人。魔之所为十方无量，或从菩萨求索手足、耳鼻、头眼、髓脑、血肉、肌体、妻子、男女、眷属，及求国城、墟聚、财谷、金银、明月、珠玉、珊瑚、珍宝、衣裘、饮食一切所有，皆从求索。立不思议门菩萨者，能以善权为诸菩萨方便，示现坚固其性。所以者何？菩萨者，当上及不可使凡民逼迫之也。譬如，迦叶！龙象蹴踏，非驴所堪，为若此也。其余菩萨莫能为。菩萨忍逼犹如此，立不思议门菩萨入权慧力者也。”◎ 维摩诘经卷上 大正藏第 14 册 No. 0474 佛说维摩诘经 维摩诘经卷下 吴月氏优婆塞支谦译 ◎观人物品第七 于是文殊师利问维摩诘言：“菩萨何以观察人物？” 答曰：“譬如幻者见幻事相，菩萨观人物为若此。譬如达士见水中月，菩萨观人物为若此。譬如明镜见其面像，菩萨观人物为若此。取要言之，如热时之焰，如呼声之响，如空中之雾，如地水火风空，如诸情同等，如无像之像，如真人断三垢，如沟港见自身，如如来诸所有，如所见诸色像，如得尽定无身不身，如空中之鸟无迹，如虫蚤之根自然，如梦所见已寤，如未生尘，如真人现；菩萨观人物为若此也。” 文殊师利曰：“如是观者，何以行慈？” 答曰：“如是观人，人物为幻，知法亦然，而为说法。以慈修止，止而慈者，为无所起。行不娆慈，以无瑕秽；行等之慈，等于三涂；行无诤慈，无所止处；行不二慈，内外无习；行不怒慈，为都成就；行牢强慈，强若金刚，莫能沮坏；行清白慈，内性已净；行平等慈，平若虚空；行如来慈，如本随觉；行佛之慈，觉诸凡人；行自然慈，以自觉正；行道之慈，同其所味；行无比慈，能却众恶；行大悲慈，导以大乘；行不视慈，其视如空；行布施慈，无所遗忘；行戒以慈，与恶戒眼；行忍以慈，彼我皆护；行精进慈，荷负众人；行一心慈，思所当念；行智慧慈，而以知时；行善权慈，一切现闻；行不谄慈，意净无求；行不饰慈，心无所著；行不我慈，无复恶意；行安慰慈，至于得佛，为立大安。菩萨之慈为若此也。” 文殊师利又问：“何谓为悲？” 曰：“所造德本，修辩为人。” “何谓为喜？” 曰：“所以施众而无悔。” “何谓为护？” 曰：“兼利之。” 又问：“生死为畏，菩萨何以御之？” 曰：“生死畏者，菩萨以圣大之意，为之作御。” 又问：“欲建圣大，当何所立？” 曰：“建圣大者，必等一切而度众生。” 现代汉语译本 回答说：‘这样观察人，人与万物都如幻象，明白佛法也是如此，然后为此说法。以慈爱修习禅定，禅定而又慈爱，就是无所执着。行为不扰乱慈爱，因为没有瑕疵污秽；行为平等的慈爱，等于救度三恶道众生；行为没有争端的慈爱，没有止息之处；行为不二的慈爱，内外没有习气；行为不愤怒的慈爱，是完全成就；行为牢固强大的慈爱，坚强如金刚，任何事物都不能摧毁；行为清净洁白的慈爱，内在的本性已经清净；行为平等的慈爱，平等于虚空；行为如来的慈爱，如本来随顺觉悟；行为佛的慈爱，觉悟所有的凡人；行为自然的慈爱，以自觉而正；行为道的慈爱，与其所体验的相同；行为无比的慈爱，能够去除各种恶行；行为大悲的慈爱，引导以大乘佛法；行为不看的慈爱，其视线如同虚空；行为布施的慈爱，没有遗忘；行为持戒的慈爱，对抗邪恶的戒律；行为忍辱的慈爱，保护彼此；行为精进的慈爱，承担众人的负担；行为一心一意的慈爱，思考应当思考的；行为智慧的慈爱，并且知道时机；行为善巧方便的慈爱，一切都能听闻；行为不谄媚的慈爱，意念清净没有所求；行为不虚饰的慈爱，内心没有执着；行为没有自我的慈爱，没有恶意的念头；行为安慰的慈爱，直到成佛，为众生建立大安乐。菩萨的慈爱就是这样。’ 文殊师利（Manjusri，菩萨名）又问：‘什么叫做悲？’ 回答说：‘所造的功德根本，修习辩才为了帮助他人。’ ‘什么叫做喜？’ 回答说：‘用以施舍大众而没有后悔。’ ‘什么叫做护？’ 回答说：‘兼顾利益他们。’ 又问：‘生死是令人畏惧的，菩萨用什么来驾驭它？’ 回答说：‘对于畏惧生死，菩萨以圣大之意念，来驾驭它。’ 又问：‘想要建立圣大之意念，应当从何处着手？’ 回答说：‘建立圣大之意念，必须平等对待一切众生而度化他们。’