English
English version: Purifying the Buddha-land, yet not dwelling on countless merits, is for the sake of accomplishing the Buddha; benefiting and enticing beings, yet not dwelling on countless merits, is for the sake of showing people the benefits; calculating the root of good deeds, yet not dwelling on countless merits, is for the sake of bestowing the power of goodness; in order to fulfill the wishes of beings, yet not dwelling on countless merits, is for the sake of the original vow; in order to perfect the Buddha-nature of beings, yet not dwelling on countless merits, is because the Buddha-nature is inherently pure; in order to keep the five supernormal powers from deviating from the right path, yet not dwelling on countless merits, is for the sake of understanding the six supernormal powers of the Buddha; practicing to liberate beings without end, yet not dwelling on countless merits, is because there is no time when liberation is complete; seeking the treasures of all Buddhas, yet not dwelling on countless merits, is because not seeking in places where there are no treasures; learning and practicing various medicinal formulas, yet not dwelling on countless merits, is because understanding the various illnesses of beings; birth and death are natural laws, yet not dwelling on countless merits, is because Nirvana is also a natural law.' Then, those Bodhisattvas, hearing these words, were all delighted and generated good minds. They used all the beautiful flowers in the three thousand great thousand worlds, piled up to their knees, to make offerings to the Buddha. They bowed their heads to the Buddha's feet, circumambulated the Buddha three times to the right, and then gathered the flowers together in order. At this time, the Buddha-land suddenly disappeared, and in a very short time, they had returned to their own country, near Xiangji Buddha (Xiangji Buddha). Vimalakirti Sutra, Chapter 12: Seeing Akshobhya Buddha Then, the World-Honored One (The World-Honored One) asked Vimalakirti (Vimalakirti): 'You, son of a good family! Wanting to see the Tathagata (Tathagata), what kind of way do you use to observe the Tathagata?' Vimalakirti (Vimalakirti) said: 'Beginning not with birth, ending not with number, now not dwelling on anything. The seeds of emptiness are the same, entering a state of non-accumulation, the eyes, ears, nose, mouth, body, and mind have already left the Three Realms (Three Realms). Not wearily entering the Three Doors of Liberation (Three Doors of Liberation), obtaining the Threefold Wisdom (Threefold Wisdom), in order to arrive nowhere, arriving at all dharmas, obtaining an unobstructed foothold, accumulating faith, as if not dwelling, as if wisdom is without impurity, not generating causes and conditions. Not acting for the sake of form, not familiar with form, not temporarily attached to form. Not attached to a single form, nor attached to non-form, not ignoring, nor seeing for the sake of seeing, not familiarly seeing, not temporarily seeing, not on this shore, not crossing the flood, not in the middle of the stream, not with this, not with that, not with difference, not understanding wisdom, not dwelling on consciousness. Without darkness, without...' --------------------------------------------------------------------------------
Chinese
明，无显无名，无弱无强，无教无不教，无净无不净，无数无不数，无言无不言。不施不受，不戒不犯，不忍不诤，不进不怠，不禅不乱，不智不愚，不诚不欺，不出不入，不往不反，断诸杂声，非有土非无土，非有余非尽𣩠，非模非想，非着舍着，平等正法。非量非称，非过非逝非作，非见非闻，非意非识，度诸所生，正至诸慧，等诸人物，说一切法。无所生无所有无挂碍，一切受无不乐作，无刺无击，无灭无败无固，无畏无忧，无喜无声，一切灭说无语。如是，世尊！如来身为若此，为如是观。如是观者，名为正观，以他观者，犹为邪观。” 贤者舍利弗承佛圣旨，而问佛言：“是人何没，来生此土？” 佛言：“汝自以是问维摩诘。” 舍利弗言：“族姓子！汝于何没，而来生此？” 维摩诘言：“如卿，贤者！以法为证，没当何生？” 曰：“安有斯法，没而生者？” 维摩诘曰：“若无没来，何有诸法？曷云如是：‘汝于何没而来生此？’幻士造化，为男为女，宁有没来？” 舍利弗言：“化者，无没生也。” 维摩诘曰：“如来不云一切法化自然？” 答曰：“如是。” 曰：“化自然相，非诸法耶？曷云如是：‘汝于何没，而来生此？ 现代汉语译本：明，没有显现也没有名称，没有弱也没有强，没有教导也没有不教导，没有清净也没有不清净，没有数量也没有没有数量，没有言语也没有没有言语。不施舍也不接受，不持戒也不违犯，不忍耐也不争论，不精进也不懈怠，不禅定也不散乱，不智慧也不愚痴，不诚实也不欺骗，不出去也不进入，不前往也不返回，断绝各种杂乱的声音，不是有国土也不是没有国土，不是有剩余也不是穷尽，不是模仿也不是想象，不是执着也不是舍弃执着，平等正直的佛法。不能衡量也不能称量，没有过去也没有逝去也没有造作，没有看见也没有听见，没有意念也没有识别，度脱各种所生之物，正确地达到各种智慧，平等地对待各种人物，宣说一切佛法。没有产生也没有所有，没有牵挂也没有障碍，一切感受没有不快乐的，没有刺痛也没有打击，没有灭亡也没有失败也没有固定，没有畏惧也没有忧愁，没有喜悦也没有声音，一切寂灭宣说没有言语。像这样，世尊（Bhagavan）！如来（Tathagata）的身像如果这样，就应该这样观察。像这样观察的人，称为正观，用其他方式观察的人，仍然是邪观。’ 贤者舍利弗（Sariputra）领受佛的圣旨，而问佛说：‘这个人从哪里消失，来生到这个世界？’ 佛说：‘你自己用这个问题去问维摩诘（Vimalakirti）。’ 舍利弗说：‘族姓子（Kulaputra）！你从哪里消失，而来生到这里？’ 维摩诘说：‘像你一样，贤者（Sariputra）！以佛法为证，消失了应当生到哪里？’ 舍利弗说：‘哪里有这样的佛法，消失了还能再生的？’ 维摩诘说：‘如果没有消失和来生，哪里会有诸法（Dharma）？为什么这样问：‘你从哪里消失而来生到这里？’幻术师所创造变化出来的，无论是男是女，难道有消失和来生吗？’ 舍利弗说：‘变化出来的，没有消失和来生。’ 维摩诘说：‘如来（Tathagata）不是说一切法（Dharma）都是变化自然而成的吗？’ 舍利弗回答说：‘是的。’ 维摩诘说：‘变化自然之相，不是诸法（Dharma）吗？为什么这样问：‘你从哪里消失，而来生到这里？’
English
English version: Clear, without manifestation or name, without weakness or strength, without teaching or non-teaching, without purity or impurity, without number or non-number, without speech or non-speech. Neither giving nor receiving, neither keeping precepts nor breaking them, neither enduring nor contending, neither advancing nor being idle, neither in meditation nor in distraction, neither wise nor foolish, neither sincere nor deceitful, neither going out nor entering, neither going nor returning, cutting off all mixed sounds, neither having a land nor not having a land, neither having remainder nor being exhausted, neither imitating nor imagining, neither clinging nor abandoning clinging, equal and upright Dharma (law). Not measurable nor weighable, neither past nor gone nor made, neither seen nor heard, neither intended nor recognized, delivering all that are born, rightly attaining all wisdoms, equally treating all beings, speaking of all Dharmas (teachings). Without birth, without possession, without attachment, without hindrance, all sensations are made without displeasure, without pricking, without striking, without destruction, without defeat, without firmness, without fear, without sorrow, without joy, without sound, all extinction is spoken without words. Thus, Bhagavan (World-Honored One)! The body of the Tathagata (Thus Come One) is like this; it should be observed in this way. One who observes in this way is called a right observer; one who observes in other ways is still a wrong observer.’ The worthy Sariputra (Shariputra), receiving the Buddha's holy instruction, asked the Buddha: ‘From where did this person disappear to be born in this land?’ The Buddha said: ‘Ask Vimalakirti (Pure Fame) yourself with this question.’ Sariputra said: ‘Kulaputra (Son of a Good Family)! From where did you disappear to be born here?’ Vimalakirti said: ‘Like you, worthy Sariputra! Taking the Dharma (law) as proof, where should one be born after disappearing?’ Sariputra said: ‘Where is there such a Dharma (law) that one can be born after disappearing?’ Vimalakirti said: ‘If there were no disappearing and coming, where would there be Dharmas (teachings)? Why do you ask like this: ‘From where did you disappear to be born here?’ The transformations created by a magician, whether male or female, do they have disappearing and coming?’ Sariputra said: ‘Transformations have no disappearing or coming.’ Vimalakirti said: ‘Did the Tathagata (Thus Come One) not say that all Dharmas (teachings) are transformations that arise naturally?’ Sariputra replied: ‘Yes, he did.’ Vimalakirti said: ‘Is the aspect of transformation and natural arising not all Dharmas (teachings)? Why do you ask like this: ‘From where did you disappear to be born here?’ --------------------------------------------------------------------------------
Chinese
’没者，舍利弗！为行尽𣩠，生者，为行长善。菩萨没者，不尽善本，生不长恶。” 佛告舍利弗：“是族姓子本从阿閦佛阿维罗提世界来。阿閦者汉言无怒。阿维罗提者妙乐也。” 舍利弗言：“希有！世尊！是族姓子乃从清净佛土而来，乐此多怒之处。” 维摩诘言：“云何，贤者！夫日一切周，行冥中为乐冥耶？” 答曰：“不然！日不休者，其明堪任行众冥故也。” 曰：“夫日奚故行阎浮利上？” 答曰：“欲以明照，为之除冥。” 曰：“如是，贤者！菩萨若生不净佛土，则净其人不俱为污，一切所近辄为除冥。” 是时，大众渴仰，欲见妙乐世界阿閦如来，及其大人。佛知一切众会所念，即请维摩诘言：“族姓子！现此众中，妙乐世界阿閦如来及其菩萨、诸弟子众，众皆欲见。” 于是，维摩诘菩萨自念：“吾当止此师子座不起，为现妙乐世界铁围山川，溪谷江湖，河海州域，须弥众山，明冥日月，星宿龙神，天宫梵宫，及众菩萨、弟子具足，国邑墟聚，人民君王，阿閦如来及其道树、所坐莲华，其于十方施作佛事。及其三重宝阶，从阎浮利至忉利宫，其阶忉利诸天所，以下阎浮利礼佛拜谒供事闻法，阎浮利人亦缘其阶上忉利宫，天人相见， 现代汉语译本：’舍利弗（Śāriputra）！所谓‘没’，是指行为终止了善，所谓‘生’，是指行为增长了善。菩萨的‘没’，是不终止善的根本，‘生’是不增长恶。’ 佛告诉舍利弗（Śāriputra）: ‘这位善男子是从阿閦佛（Akshobhya Buddha）的阿维罗提（Abhirati）世界来的。阿閦（Akshobhya）用汉话说就是‘无怒’的意思。阿维罗提（Abhirati）的意思是‘妙乐’。’ 舍利弗（Śāriputra）说：‘稀有啊！世尊！这位善男子竟然是从清净的佛土而来，却喜欢这充满愤怒的地方。’ 维摩诘（Vimalakirti）说：‘怎么样，贤者！太阳普照一切，难道是为了在黑暗中行走而喜欢黑暗吗？’ 回答说：‘不是的！太阳不停止照耀，是因为它的光明能够照亮所有的黑暗。’ 维摩诘（Vimalakirti）问：‘太阳为什么要在阎浮提（Jambudvipa）上运行呢？’ 回答说：‘想要用光明照耀，为这里的人们消除黑暗。’ 维摩诘（Vimalakirti）说：‘正是这样，贤者！菩萨如果生在不净的佛土，就能净化那里的人，而不与他们一同被污染，一切所接近的地方都能消除黑暗。’ 这时，大众渴望仰慕，想要见到妙乐（Abhirati）世界的阿閦如来（Akshobhya Tathagata），以及那里的诸位大菩萨。佛知道所有大众的心中所想，就请维摩诘（Vimalakirti）说：‘善男子！请在这大众之中，显现妙乐（Abhirati）世界的阿閦如来（Akshobhya Tathagata）以及他的菩萨、诸位弟子，大家都想见。’ 于是，维摩诘菩萨（Vimalakirti Bodhisattva）心想：‘我应当止住在这狮子座上不起身，为他们显现妙乐（Abhirati）世界的铁围山川，溪谷江湖，河海州域，须弥众山，光明与黑暗，日月星宿，龙神，天宫梵宫，以及众多的菩萨、弟子具足，国邑墟聚，人民君王，阿閦如来（Akshobhya Tathagata）以及他的道树、所坐的莲花，他在十方所施行的佛事。以及那三重宝阶，从阎浮提（Jambudvipa）通往忉利宫（Trayastrimsa），忉利（Trayastrimsa）诸天通过这阶梯下到阎浮提（Jambudvipa）礼佛拜谒供养听闻佛法，阎浮提（Jambudvipa）的人们也通过这阶梯上到忉利宫（Trayastrimsa），天人互相见面。’
English
English version: 'Śāriputra! 'Death' means the exhaustion of good deeds, while 'birth' means the growth of good deeds. The 'death' of a Bodhisattva means not exhausting the roots of goodness, and 'birth' means not increasing evil.' The Buddha told Śāriputra: 'This son of a good family comes from the Abhirati world of Akshobhya Buddha. 'Akshobhya' in Chinese means 'no anger'. 'Abhirati' means 'wonderful joy'.' Śāriputra said: 'It is rare, World Honored One! This son of a good family actually comes from a pure Buddha land, yet he enjoys this place full of anger.' Vimalakirti said: 'How is it, virtuous one? Does the sun, which shines everywhere, enjoy darkness because it travels in the midst of darkness?' He replied: 'No! The sun does not cease shining because its light is capable of dispelling all darkness.' Vimalakirti said: 'Why does the sun travel above Jambudvipa?' He replied: 'It wants to illuminate with its light and remove the darkness for them.' Vimalakirti said: 'Just so, virtuous one! If a Bodhisattva is born in an impure Buddha land, he purifies the people there without being defiled along with them, and everything he approaches dispels darkness.' At that time, the great assembly yearned to see Akshobhya Tathagata of the Abhirati world, and his great beings. Knowing what the entire assembly was thinking, the Buddha then asked Vimalakirti, saying: 'Son of a good family! Manifest in this assembly Akshobhya Tathagata of the Abhirati world, along with his Bodhisattvas and disciples. Everyone wants to see them.' Thereupon, Vimalakirti Bodhisattva thought to himself: 'I shall remain seated on this lion throne without rising, and manifest for them the iron mountains, rivers, streams, valleys, lakes, rivers, seas, continents, Mount Sumeru, light and darkness, sun, moon, stars, dragons, gods, heavenly palaces, Brahma palaces, and the complete assembly of Bodhisattvas and disciples, cities, towns, villages, people, kings, Akshobhya Tathagata, his Bodhi tree, the lotus flower he sits upon, and the Buddha activities he performs in the ten directions. And the triple jeweled staircase, from Jambudvipa to Trayastrimsa Heaven, the gods of Trayastrimsa use the staircase to descend to Jambudvipa to pay homage to the Buddha, make offerings, listen to the Dharma, and the people of Jambudvipa also use the staircase to ascend to Trayastrimsa Heaven, where gods and humans meet each other.' --------------------------------------------------------------------------------