English
English version Kṣaṇa (刹, an extremely short period of time), no one can match the actions of a Bodhisattva. All sentient beings, the sounds and changes of all things in the world, The Bodhisattva can manifest them all at once, delighting in diligent practice. Transforming evil deeds into manifestations that accord with the right path, guiding sentient beings according to their desires, Using endless expedient means to liberate, demonstrating the norms of conduct for all beings. In order to demonstrate the supreme teachings, manifesting the end of the body as death, Blessing and teaching all people, not getting lost in the illusory worldly dharmas. Manifesting the drought and burning at the end of a kalpa (劫, cosmic time period), and the beginning of new world formations, People are often attached to the illusion of permanence, the Bodhisattva illuminates them, making them aware of impermanence. Even if there are thousands of Bodhisattvas, coming from the same village, They can transform everything into an empty abode, settling all donations with the right path. Like having a forbidden mantra, facing dangerous valleys, They can reach the other shore to liberate sentient beings, the Bodhisattva has no fear. All the worldly arts, the Bodhisattva learns, Not following doubtful views, but using them to dispel people's confusion. Sometimes transforming into the sun and moon, sometimes becoming the venerable one in the Brahma heavens, Acting as the lord of the land, governing with virtue, also transforming into the wind god. If there are diseases and plagues in the kalpa, the Bodhisattva provides medicine for them, Diligently caring for and comforting, eliminating diseases and various poisons. If there is famine in the kalpa, then giving food and drink, First saving them from hunger and thirst, then teaching them with the Dharma. If there is war in the kalpa, the Bodhisattva benefits sentient beings with compassion, Resolving it with non-contention, so that the people can have peace. If in a great war, then I can obtain subjects, Always working together using methods of peace and tranquility, the Bodhisattva's power is strong. Even in places of prison and punishment, the Buddha's land is everywhere, Always arriving there, bringing peace to the people. Teaching in every place they go, explaining the principles of the five paths of reincarnation clearly, Manifesting the birth, old age, sickness, and death of all sentient beings, this is the incarnation of the Bodhisattva. Being in desire, manifesting wealth, and also manifesting renunciation and practicing meditation, Able to restrain the demon king, but no one knows who is in charge. Lotuses grow in fire, -------------------------------------------------------------------------------- 是可谓希有， 无比为大炬， 其在欲能尔。 有民众所聚， 则为兴农利， 导以无贪欲， 立之以佛智。 求为世间将， 宗长若帝师， 辅上而怀下， 以此安群黎。 周惠诸贫民， 资财无有极， 因厥所布施， 劝励起道德。 在于憍慢中， 示现作力士， 消伏诸贡高， 使立佛正道。 见人有危惧， 居前而慰安， 既施使无畏， 乃化以道真。 为五通仙人， 修治梵行事， 立众以净戒， 及忍和损意。 以敬养烝民， 见者乐精进， 所有僮仆奴， 教学立其信。 随如方便随， 令人得乐法， 欲现一切最， 善权必深学。 无际行谓此， 是以游无疆， 合会无边慧， 说法无有量。” 维摩诘经不二入品第九
Chinese
于是，维摩诘问众菩萨曰：“诸正士！所乐菩萨不二入法门者，为何谓也？” 座中有名法作菩萨，答曰：“族姓子！起分为二，不起、不生则无有二，得不起法忍者，是不二入。” 首闭菩萨曰：“吾我为二，如不有二，不同像则无吾我，以无吾我，无所同像者，是不二入。” 不眴菩萨曰：“有受为二，如不受则无得，无得者不作渊，以无作无驰骋者，是不二入 现代汉语译本： 这真是太稀有了， 无比殊胜犹如巨大的火炬，能在充满欲望的环境中做到这样。 在民众聚集的地方，就致力于发展农业，兴办利益， 用无贪欲之心引导他们，用佛的智慧来教导他们。 立志成为世间的领袖，如同宗长或帝师一般， 辅佐君上，关怀百姓，用这样的方式安定民众。 广泛地恩惠那些贫困的人民，给予他们无尽的资财， 通过他们所做的布施，劝勉大家发起道德之心。 在那些骄傲自满的人群中，示现为大力士， 消灭他们的贡高我慢，使他们能够信奉佛的正道。 见到有人处在危难恐惧之中，就走到他们前面去安慰他们， 既施予他们无畏的勇气，又用真实的佛法来教化他们。 为了那些修习五神通的仙人，修治清净的梵行之事， 用清净的戒律，以及忍辱和调伏心意来教导大众。 用恭敬之心来供养百姓，使见到的人都乐于精进修行， 对于所有的童仆和奴隶，教导他们，使他们建立起对佛法的信心。 随着各种方便法门，使人们能够快乐地学习佛法， 想要示现一切最殊胜的功德，就必须深入学习善巧方便。 这就是所谓的无际行，因此才能游历于无边无际的境界， 汇集无边的智慧，说法也无有穷尽。 《维摩诘经·不二入品第九》 这时，维摩诘（Vimalakirti，一位在家菩萨的名字）问各位菩萨说：‘各位正士！什么是菩萨所喜爱的“不二入法门”呢？’ 座中有一位名叫法作（Dharmakara，菩萨名）的菩萨，回答说：‘族姓子！从分别产生二，不起分别，不生对立，就没有二。能够证得不起法忍（anutpattika-dharma-ksanti，对法不生不灭的真理的证悟）的人，就是进入了不二法门。’ 首闭（Sriparna，菩萨名）菩萨说：‘“吾”与“我”是二，如果不存在“吾”与“我”的分别，没有不同的表象，就没有“吾”与“我”。因为没有“吾”与“我”，也就没有什么可以比拟的表象，这就是进入了不二法门。’ 不眴（Indradatta，菩萨名）菩萨说：‘有“受”与“不受”是二，如果没有任何执受，就没有获得。没有获得就不会造作深渊，因为没有造作，也就没有驰骋，这就是进入了不二法门。’
English
English version: This can be called rare, Incomparably great is the torch, able to be so in the midst of desire. Where people gather, then promote agriculture and benefit, Guide them with non-greed, establish them with Buddha's wisdom. Seeking to be a leader in the world, like a patriarch or imperial teacher, Supporting superiors and cherishing inferiors, thereby pacifying the populace. Extensively benefit the poor, with limitless resources, Through their giving, encourage the arising of morality. Among the arrogant, manifest as a strongman, Subduing all pride, enabling them to establish the Buddha's right path. Seeing people in danger and fear, step forward to comfort them, Having bestowed fearlessness, then transform them with the truth of the Way. Becoming a five-神通（five supernormal powers）仙人（immortal）, cultivate pure梵行（brahmacarya, pure conduct）deeds, Establish the assembly with pure precepts, and forbearance and the intention to subdue. With reverence, nourish the people, those who see it rejoice in diligence, All servants and slaves, teach them to establish their faith. According to expedient means, enable people to rejoice in the Dharma, Desiring to manifest all that is supreme, skillful means must be deeply learned. This is called boundless conduct, therefore roaming without boundaries, Gathering boundless wisdom, speaking Dharma without measure. Vimalakirti Sutra, Chapter 9: Entering the Doctrine of Non-Duality Then, Vimalakirti（Vimalakirti, name of a lay bodhisattva） asked the assembled Bodhisattvas, 'Virtuous ones! What is the Bodhisattva's favorite Dharma-door of non-duality?' Among those present was a Bodhisattva named Dharmakara（Dharmakara, name of a bodhisattva）, who replied, 'Son of good family! Arising from division is duality; if there is no arising, no birth, then there is no duality. One who attains the忍（anutpattika-dharma-ksanti, the realization of the non-arising of dharmas） of non-arising enters non-duality.' The Bodhisattva Sriparna（Sriparna, name of a bodhisattva） said, '“I” and “mine” are duality; if there is no duality, no different appearances, then there is no “I” and “mine.” Because there is no “I” and “mine,” there is nothing to be likened to, and this is entering non-duality.' The Bodhisattva Indradatta（Indradatta, name of a bodhisattva） said, 'Having “reception” and “non-reception” are duality; if there is no reception, there is no attainment. Without attainment, there is no creation of an abyss; because there is no creation, there is no running wild, and this is entering non-duality.' -------------------------------------------------------------------------------- 。”
Chinese
首立菩萨曰：“劳生为二，为劳乘者其于生也，弗知弗乐，以过众知而受色欲者，是不二入。” 善宿菩萨曰：“虑知为二，当以不虑不知，于诸法念作而行不念作者，是不二入。” 善多菩萨曰：“菩萨意、弟子意为二，如我以等意于所更乐，无菩萨意，无弟子意，与无意同相者，是不二入。” 善眼菩萨曰：“一相、不相为二，若都不视、不熟视、不暂视，不作一相，亦不暂相，于视不视以等视者，是不二入。” 奉养菩萨曰：“善、不善为二，于善不善如无所兴，是谓无想，以无想立者，而不为二，都于其中而无度者，是不二入。” 师子意菩萨曰：“一切不受为二，当如金刚而无觉知，不为愚行亦不解者，是不二入。” 勇意菩萨曰：“漏、不漏为二，如得正法则其意等，已得等者，终不为漏不漏想，亦不以无想而得，不以想受而住者，是不二入。” 净解菩萨曰：“此有数、此无数为二，若离一切数则道与空等，意都已解无所著者，是不二入。” 人乘菩萨曰：“是世间、是世尊为二，若世间意空，于其中不舍不念，不依尊上者，是不二入。” 目见菩萨曰：“尽、不尽为二，尽者都尽，都尽者不可尽，是谓无尽；无所尽，故曰尽。 现代汉语译本： 首立菩萨（菩萨名）说：‘劳生’（为生存而劳碌）是二，对于那些为生存而奔波劳碌的人来说，他们对于生命既不了解也不享受，就这样在各种认知中度过一生并承受苦难，这就是‘不二入’。 善宿菩萨（菩萨名）说：‘思虑’和‘认知’是二，应当以不思虑、不认知的心态，对于诸法的生灭变化，在行动时不执着于行动者，这就是‘不二入’。 善多菩萨（菩萨名）说：‘菩萨的意念’和‘弟子的意念’是二，如果我以平等的心意对待所经历的快乐，既没有菩萨的意念，也没有弟子的意念，与无意念的境界相同，这就是‘不二入’。 善眼菩萨（菩萨名）说：‘统一的表象’和‘不统一的表象’是二，如果完全不看、不细看、不暂看，不产生统一的表象，也不产生暂时的表象，对于看与不看都以平等的心对待，这就是‘不二入’。 奉养菩萨（菩萨名）说：‘善’和‘不善’是二，对于善与不善，如果心中不起任何分别，这就是所谓的‘无想’，以‘无想’为基础，而不执着于二元对立，完全处于其中而没有分别，这就是‘不二入’。 师子意菩萨（菩萨名）说：‘一切接受’和‘一切不接受’是二，应当像金刚一样没有感觉和知觉，既不做出愚蠢的行为也不去理解，这就是‘不二入’。 勇意菩萨（菩萨名）说：‘有漏洞’和‘没有漏洞’是二，如果获得正确的法则，那么心意就会平等，已经获得平等的人，最终不会产生‘有漏洞’或‘没有漏洞’的想法，也不会通过‘无想’来获得，不以感觉和接受而停留，这就是‘不二入’。 净解菩萨（菩萨名）说：‘这是有限的’和‘这是无限的’是二，如果脱离一切数量的概念，那么道就与空相等同，心意完全理解而不执着于任何事物，这就是‘不二入’。 人乘菩萨（菩萨名）说：‘这是世间’和‘这是世尊’是二，如果世间的心意是空性的，对于其中既不舍弃也不思念，不依赖于尊者，这就是‘不二入’。 目见菩萨（菩萨名）说：‘穷尽’和‘不穷尽’是二，穷尽就是完全穷尽，完全穷尽就是不可穷尽，这就是所谓的‘无尽’；因为没有可以穷尽的东西，所以才说是穷尽。
English
English version: Shouli Bodhisattva (Name of a Bodhisattva) said: 'Laborious life' (toiling for survival) is duality. For those who labor for survival, they neither understand nor enjoy life, thus passing through various cognitions and enduring suffering. This is 'non-dual entry'. Shanshu Bodhisattva (Name of a Bodhisattva) said: 'Deliberation' and 'cognition' are duality. One should use a mind of non-deliberation and non-cognition. Regarding the arising and ceasing of all dharmas, when acting, do not cling to the actor. This is 'non-dual entry'. Shanduo Bodhisattva (Name of a Bodhisattva) said: 'The intention of a Bodhisattva' and 'the intention of a disciple' are duality. If I treat the experienced joy with an equal mind, having neither the intention of a Bodhisattva nor the intention of a disciple, being in the same state as no intention, this is 'non-dual entry'. Shanyan Bodhisattva (Name of a Bodhisattva) said: 'A unified appearance' and 'a non-unified appearance' are duality. If one does not look at all, does not scrutinize, does not glance, does not create a unified appearance, nor a temporary appearance, treating both looking and not looking with an equal mind, this is 'non-dual entry'. Fengyang Bodhisattva (Name of a Bodhisattva) said: 'Good' and 'not good' are duality. Regarding good and not good, if the mind does not give rise to any discrimination, this is called 'no-thought'. Establishing oneself on 'no-thought', without clinging to duality, being completely within it without discrimination, this is 'non-dual entry'. Shiziyi Bodhisattva (Name of a Bodhisattva) said: 'Accepting everything' and 'accepting nothing' are duality. One should be like diamond, without feeling or perception, neither acting foolishly nor trying to understand, this is 'non-dual entry'. Yongyi Bodhisattva (Name of a Bodhisattva) said: 'Leaking' and 'not leaking' are duality. If one obtains the correct Dharma, then the mind will be equal. One who has already obtained equality will ultimately not have thoughts of 'leaking' or 'not leaking', nor will they obtain it through 'no-thought', not dwelling on feeling and acceptance, this is 'non-dual entry'. Jingjie Bodhisattva (Name of a Bodhisattva) said: 'This is finite' and 'this is infinite' are duality. If one detaches from all concepts of number, then the Dao is equal to emptiness. The mind completely understands without clinging to anything, this is 'non-dual entry'. Rencheng Bodhisattva (Name of a Bodhisattva) said: 'This is the world' and 'This is the World-Honored One' are duality. If the mind of the world is empty, neither abandoning nor thinking about it, not relying on the honored one, this is 'non-dual entry'. Mujian Bodhisattva (Name of a Bodhisattva) said: 'Exhaustion' and 'non-exhaustion' are duality. Exhaustion is complete exhaustion, and complete exhaustion is inexhaustible. This is called 'inexhaustible'; because there is nothing that can be exhausted, it is said to be exhaustion. -------------------------------------------------------------------------------- 曰尽者，无有尽，如斯入者，是不二入。”