Chinese
萨也。其香所薰，毛孔皆安，亦如众香之国，香彻八难。 于是，维摩诘问众香菩萨言：“诸族姓子！香积如来云何说法？” 彼菩萨曰：“我土如来无文字说，但以其香，而诸菩萨自入律行，菩萨各各坐香树下，其香皆薰，一切同等，悉得一切香德之定，堪任得定，菩萨一切行无所著。” 彼诸菩萨问维摩诘：“今世尊释迦文，云何现法？” 维摩诘曰：“此土人民刚强难化，故佛为说刚强之语：是趣地狱，是趣畜生、鬼神之道，是为由身、由言、由意恶行之报。至于不善恶行滋多，故为之说若干法要，以化其粗犷之意。譬如象马𢤱悷不调，着之羁绊，加诸杖痛，然后调良。如是难化诪张之人，为以一切苦谏之言，乃得入律。” 彼菩萨曰：“未曾有。如世尊释迦文，乃忍以圣大之意，解贫贪之人，及其菩萨亦能劳谦，止斯佛土，甚可奇也！” 维摩诘曰：“如卿等言，此土菩萨于五罚世，以大悲利人民，多于彼国百千劫行。所以者何？诸族姓子！此忍世界有十德之法为清净，彼土无有。何等十？以布施，摄贫穷；以敬戒，摄无礼；以忍辱，摄强暴；以精进，摄懈怠；以一心，摄乱意；以智慧，摄恶智；以悔过，度八难；以大乘，乐遍行；以种德本，济无德者；以合聚，度人 现代汉语译本： 萨也（Saye）。那里的香气所熏染，毛孔都感到安适，就像众香之国一样，香气通彻八难（指八种苦难的境界）。 于是，维摩诘（Vimalakirti）问众香菩萨说：‘各位族姓之子！香积如来（Xiangji Tathagata）是怎样说法的？’ 那位菩萨说：‘我们国土的如来没有文字说法，只是用香气，而各位菩萨自然进入戒律的修行。菩萨们各自坐在香树下，香气都熏染着他们，一切都是同等的，都得到一切香德的禅定，能够得到禅定，菩萨的一切行为都没有执着。’ 那些菩萨问维摩诘：‘现在的世尊释迦文（Sakyamuni），是怎样显现佛法的？’ 维摩诘说：‘这个国土的人民刚强难以教化，所以佛为他们说刚强的话：这是通向地狱的道路，这是通向畜生、鬼神道的道路，这是由身、由口、由意所作恶行的报应。因为不善的恶行越来越多，所以为他们说各种法要，来教化他们粗犷的心意。譬如大象和烈马，粗暴不驯服，就给它们套上缰绳，加上鞭打的痛苦，然后才能调驯良。像这样难以教化、虚伪欺诈的人，要用一切苦口婆心的劝谏之言，才能使他们进入戒律。’ 那位菩萨说：‘真是前所未有。像世尊释迦文，竟然能忍受用圣大的心意，去开导贫穷贪婪的人，而且各位菩萨也能谦虚勤劳，停留在这个佛土，真是太令人惊奇了！’ 维摩诘说：‘正如你们所说，这个国土的菩萨在五浊恶世（指充满各种污浊和苦难的时代），用大悲心利益人民，比在那个国土修行百千劫还要殊胜。这是什么原因呢？各位族姓之子！这个忍受苦难的世界有十种德行之法可以清净，那个国土没有。是哪十种呢？用布施来摄受贫穷的人；用尊敬戒律来摄受没有礼貌的人；用忍辱来摄受嗔恚的人；用精进来摄受懈怠的人；用一心来摄受散乱的心意；用智慧来摄受邪恶的智慧；用忏悔来度脱八难；用大乘佛法来喜欢普遍的修行；用种植德本，来救济没有德行的人；用和合聚集，来度化众人。
English
English version: Saye (name of a place). The fragrance there perfumes everything, making the pores feel comfortable, just like the Land of All Fragrances, where the fragrance permeates through the Eight Difficulties (eight states of suffering). Then, Vimalakirti (name of a bodhisattva) asked the Fragrant Accumulation Bodhisattvas, 'Noble sons of good families! How does the Tathagata Fragrant Accumulation (name of a buddha) teach the Dharma?' That Bodhisattva said, 'In our land, the Tathagata does not teach with words, but with fragrance. The Bodhisattvas naturally enter the practice of the precepts. Each Bodhisattva sits under a fragrant tree, and the fragrance perfumes them all equally. They all attain the Samadhi of all fragrant virtues, capable of attaining Samadhi. All the actions of the Bodhisattvas are without attachment.' Those Bodhisattvas asked Vimalakirti, 'How does the World Honored One, Sakyamuni (historical buddha), manifest the Dharma in this world?' Vimalakirti said, 'The people of this land are stubborn and difficult to transform, so the Buddha speaks strong words to them: This is the path to hell, this is the path to animals and ghosts, this is the retribution for evil deeds done through body, speech, and mind. Because unwholesome and evil deeds increase, He speaks various Dharma teachings to transform their coarse minds. For example, wild elephants and horses that are unruly are restrained with reins and whips, and then they become tame. Likewise, for those who are difficult to transform and deceitful, He uses all kinds of earnest and sincere words of advice to guide them into the precepts.' That Bodhisattva said, 'It is unprecedented. The World Honored One, Sakyamuni, is able to endure using His great and holy mind to enlighten the poor and greedy, and the Bodhisattvas are also able to be humble and diligent, staying in this Buddha-land. It is truly amazing!' Vimalakirti said, 'As you say, the Bodhisattvas of this land, in this world of the five defilements (an era filled with impurities and suffering), benefit the people with great compassion, which is more virtuous than practicing for hundreds of thousands of kalpas in that land. Why is that? Noble sons of good families! This world of endurance has ten virtuous practices for purification, which that land does not have. What are the ten? Using generosity to embrace the poor; using respect for precepts to embrace the impolite; using patience to embrace anger; using diligence to embrace laziness; using one-pointedness of mind to embrace the distracted mind; using wisdom to embrace evil wisdom; using repentance to cross over the Eight Difficulties; using the Great Vehicle to delight in universal practice; using the planting of virtuous roots to aid those without virtue; using harmonious gatherings to liberate people.' -------------------------------------------------------------------------------- 民。是为十德。而以发意取彼。”
Chinese
彼菩萨曰：“为以几法，行无疮痏，从此忍界到他佛土？” 维摩诘曰：“有八法行，菩萨为无疮痏，从此忍界到他佛土。何等八？为众设耻，避乱羞望；为一切人，任苦忍诤；为诸善本，以救众生；为不距众，人而爱敬；菩萨所未闻经，咨听不乱；不嫉彼供，不谋自利；常省己过，不讼彼短；自检第一以学众经。是为八。” 当此维摩诘与众会及文殊师利说法时，满百千人发无上正真道意，十千菩萨逮得法忍。 维摩诘经菩萨行品第十一 是时，佛说法于奈氏之园，其场忽然广博严事，一切众会皆见金色。贤者阿难问佛言：“世尊！是为谁先瑞应，而此场地广博严事，一切众会皆见金色？” 佛告阿难：“是维摩诘、文殊师利大众欲来，故先为此瑞应。” 于是，维摩诘报文殊师利：“吾欲诣如来，此诸大人可共见佛，礼事供养。” 文殊师利言：“善哉！行矣，宜知是时。” 是时，维摩诘即如其象而为神足，使一切众立其右掌，并诸师子座，共行诣佛。既到，诸菩萨皆避坐而下，稽首佛足，却住一面。诸大弟子，释梵四天王，稽首佛足，皆住一面。于是，世尊问讯诸菩萨，使各复坐。即悉受教。众坐已定，佛语贤者 现代汉语译本： ‘这是十种德行。因为发起善意而选择他们。’ 那位菩萨问道：‘要用多少种方法修行，才能没有创伤，从这个忍界到达其他佛土？’ 维摩诘说：‘有八种修行方法，菩萨可以没有创伤，从这个忍界到达其他佛土。是哪八种呢？为大众设立羞耻之心，避开混乱，羞于贪求；为一切人，承受痛苦，忍耐争端；为了各种善的根本，用来拯救众生；不拒绝大众，人们因此爱戴敬重；菩萨没有听过的经典，请教听闻而不心生迷惑；不嫉妒他人的供养，不谋求自己的利益；经常反省自己的过失，不议论他人的缺点；首先检查自己，以此来学习各种经典。这就是八种。’ 当维摩诘与大众以及文殊师利（Manjusri）说法时，整整一百千人发起了无上正真道意，一万菩萨获得了法忍。 维摩诘经菩萨行品第十一 这时，佛在奈氏之园说法，那个场地忽然变得广阔庄严，一切大众都看见了金色。贤者阿难（Ananda）问佛说：‘世尊！这是谁先出现的瑞应，而这个场地变得广阔庄严，一切大众都看见了金色？’ 佛告诉阿难（Ananda）：‘是维摩诘（Vimalakirti）、文殊师利（Manjusri）和大众将要到来，所以先出现这种瑞应。’ 于是，维摩诘（Vimalakirti）告诉文殊师利（Manjusri）：‘我想要去见如来（Tathagata），这些大人物可以一起去见佛，礼拜供养。’ 文殊师利（Manjusri）说：‘好啊！走吧，应该知道时间了。’ 这时，维摩诘（Vimalakirti）就如其神通形象，用神通力，使一切大众站在他的右掌上，连同那些狮子座，一起前往佛的住所。到达后，各位菩萨都避开座位而下来，顶礼佛足，退到一旁站立。各位大弟子，释提桓因（Sakra devanam Indra），梵天王（Brahma），四大天王（Four Heavenly Kings），顶礼佛足，都站立在一旁。于是，世尊问候各位菩萨，让他们各自回到座位。大家都接受了教诲。大家坐定后，佛告诉贤者
English
English version: 'These are the ten virtues. They are chosen because of the intention to generate wholesome thoughts.' That Bodhisattva said: 'By how many practices does one travel without wounds, from this Saha world to other Buddha lands?' Vimalakirti said: 'There are eight practices by which a Bodhisattva travels without wounds, from this Saha world to other Buddha lands. What are the eight? Establishing a sense of shame for the masses, avoiding chaos, and being ashamed of greed; for all people, enduring suffering and tolerating disputes; for the roots of all goodness, using them to save sentient beings; not rejecting the masses, so people love and respect them; when Bodhisattvas have not heard of a sutra, inquiring and listening without confusion; not being jealous of others' offerings, not scheming for one's own benefit; constantly reflecting on one's own faults, not criticizing others' shortcomings; first examining oneself to learn all the sutras. These are the eight.' When Vimalakirti, together with the assembly and Manjusri (Manjusri, the Bodhisattva of Wisdom), was expounding the Dharma, a full one hundred thousand people generated the intention for Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and ten thousand Bodhisattvas attained Dharma-ksanti (acceptance of the truth). Vimalakirti Sutra, Chapter Eleven on the Conduct of a Bodhisattva At that time, the Buddha was expounding the Dharma in the Garden of Nais, and the site suddenly became vast and adorned, and all the assembly saw golden light. The Venerable Ananda (Ananda, the Buddha's attendant) asked the Buddha: 'World Honored One! What is the cause of this auspicious sign, that the site has become vast and adorned, and all the assembly sees golden light?' The Buddha told Ananda (Ananda): 'It is because Vimalakirti (Vimalakirti, a lay Buddhist), Manjusri (Manjusri) and the assembly are about to arrive, so this auspicious sign appears first.' Then, Vimalakirti (Vimalakirti) said to Manjusri (Manjusri): 'I wish to go to see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). These great beings can go together to see the Buddha, to pay respects and make offerings.' Manjusri (Manjusri) said: 'Excellent! Let's go, it is appropriate to know the time.' At that time, Vimalakirti (Vimalakirti) immediately manifested his supernatural form, using his supernatural power to have all the assembly stand on his right palm, along with the lion thrones, and together they went to the Buddha's abode. Upon arriving, all the Bodhisattvas avoided their seats and descended, prostrated themselves at the Buddha's feet, and stood to one side. All the great disciples, Sakra devanam Indra (Sakra, ruler of the devas), Brahma (Brahma, the creator god), the Four Heavenly Kings (Four Heavenly Kings, protectors of the world), prostrated themselves at the Buddha's feet, and all stood to one side. Then, the World Honored One greeted all the Bodhisattvas, and had them return to their seats. They all received the teaching. After everyone was seated, the Buddha spoke to the Venerable --------------------------------------------------------------------------------
Chinese
舍利弗言：“汝已见菩萨大士之所为乎？” 对曰：“唯然，已见。” 佛言：“以何等相而知其转？” 对曰：“其转不可念知，非意所图，非度所测，我睹其为不可思议。” 阿难问佛：“今所闻香，自昔未有，是为何香？” 佛言：“是彼菩萨身毛孔之香也。” 舍利弗告贤者阿难：“我等一切诸毛孔，亦得是香。” 阿难言：“此所从出？” 曰：“是维摩诘从香积佛取饭，于舍食者，一切毛孔皆香若此。” 阿难问曰：“是香气转能久如？” 维摩诘答言：“至此饭消。” 曰：“此饭者几时而消？” 答曰：“此饭住止至七日七夜，后乃消化。而随所语，若弟子行者，服食此饭，不得道终不消。其食此饭而中止者，则不消也。新行大道而服食此饭，不得法忍则亦不消。若得法忍而食此饭，至一生补处，其饭乃消。譬如，阿难！阿昏陀药其香遍一室，皆作蜜香气，悉消众毒，药气乃歇。此饭如是，未孚即消。至诸垢毒一切除尽，饭气乃消。” 阿难曰：“彼以佛事作此饭耶？” 佛言：“如是，如是。阿难！或有佛土以光明作佛事；或有佛土以菩萨作佛事；有以如来色相、名号现作佛事；有以衣食、苑园、棚阁而 现代汉语译本 舍利弗问：‘你已经见到菩萨大士的所作所为了吗？’ 答道：‘是的，已经见到了。’ 佛说：‘通过什么样的现象而得知他们的转变？’ 答道：‘他们的转变不可思议，不是心意可以揣测，不是度量可以衡量的，我所见到的是不可思议的。’ 阿难问佛：‘现在闻到的香味，过去从未有过，这是什么香味？’ 佛说：‘这是那些菩萨身毛孔散发出来的香味。’ 舍利弗告诉贤者阿难：‘我们所有人的毛孔，也都有这种香味。’ 阿难问：‘这香味从哪里来的？’ 答道：‘是维摩诘（Vimalakirti）从香积佛（Buddha of Fragrance Accumulation）那里取饭，在舍中食用的人，一切毛孔都像这样散发香味。’ 阿难问道：‘这香气能持续多久？’ 维摩诘答道：‘直到这饭消化。’ 问：‘这饭什么时候消化？’ 答道：‘这饭能保持七天七夜，然后才消化。而且根据不同的人，如果是弟子修行者，服食此饭，如果未得道，饭就不会消化。那些吃了这饭而停止修行的人，饭也不会消化。新修行大道的人，服食此饭，如果未得法忍（acceptance of the truth），也不会消化。如果得到法忍而食此饭，直到一生补处（next Buddha in line），这饭才会消化。譬如，阿难（Ananda）！阿昏陀药（Aghonta medicine）的香味遍布整个房间，都变成蜜的香味，能消除所有的毒，药气才会停止。这饭也是这样，没有完全消化就不会停止。直到各种污垢毒素全部清除干净，饭的气味才会消失。’ 阿难说：‘他们用佛事（Buddha's work）来制作这饭吗？’ 佛说：‘是的，是的。阿难（Ananda）！有的佛土用光明来做佛事；有的佛土用菩萨来做佛事；有的用如来（Tathagata）的色相、名号来显现做佛事；有的用衣食、苑园、棚阁来做佛事。