English
English version: 'Full of filth and evil.' Bianshe replied: 'The worthy one perceives it with a mind filled with evil thoughts, not relying on pure wisdom to view the Buddha-land. One should be like the Bodhisattvas, with pure intentions, relying on the wisdom of the Buddha, and thus see that all Buddha-lands are pure.' Then the Buddha immediately pressed the ground with his toe, and this three-thousand great thousand world trembled. Countless hundreds of thousands of precious jewels were piled up for adornment, and everywhere was meticulously decorated, like various treasures arranged together, extremely beautiful and pure. The immeasurable and adorned pure realm of the Tathagata was then fully revealed. All the demon hosts marveled at what they had never seen before, and all saw themselves sitting on jeweled lotus flowers. The Buddha said to Śāriputra: 'You should observe the adornment and purity of this Buddha-land?' Śāriputra replied: 'Yes. What was originally unseen and unheard is now fully revealed—the beautiful and pure Buddha-land.' 'Indeed, Śāriputra! My Buddha-land is like this. For the sake of saving those who are unworthy, the Tathagata manifests different Buddha-lands according to those who are full of anger and harm. For example, when the gods eat from the same golden bowl, those with more merit can purify the food simply by raising their hands. Likewise, Śāriputra! If a person's mind is pure, they will naturally see that all Buddhas and Buddha-lands are pure.' When the Buddha manifested this adorned and pure Buddha-land, eighty-four thousand people aroused the mind of Anuttarā-samyak-saṃbodhi-citta (unsurpassed, right, and perfect enlightenment), the son of the elder, Bao Shi, along with five hundred children, all attained the forbearance of gentleness and compliance with the Dharma. The Buddha manifested his supernatural powers, and thus everyone in the land was delighted, each obtaining what they desired. Among the disciples and practitioners, thirty-two thousand from gods, humans, and others, were freed from dust and defilement, and the Dharma-eye of all dharmas arose; eight thousand of them exhausted their outflows and were liberated in mind. Vimalakīrti Nirdeśa Sūtra, Chapter 2: Skillful Means At that time, in the great city of Vaiśālī, there was an elder named Vimalakīrti (meaning 'Immaculate Glory' or 'Stainless Fame' in Sanskrit). He had already cultivated good deeds in the presence of past Buddhas, originally attained the forbearance of the Dharma, already obtained eloquence, did not use supernatural powers for amusement, attained fearlessness, subdued the weariness and resentment of demons, deeply entered the subtle realms, transcended the limits of wisdom, was skilled in expedient means, broadly entered various paths, enabling beings to obtain their wishes. His roots, reputation, and virtue were complete from birth, he accomplished the Great Path, his deeds were supreme, and the good deeds of Buddhas and saints were all established. --------------------------------------------------------------------------------
Chinese
觉意如海，而皆已入。诸佛咨嗟，弟子、释、梵、世主所敬。欲度人故，居维耶离，矜行权道。资财无量，救摄贫民；以善方便，摄诸恶戒；以忍调行，摄诸恚怒；白衣精进，摄懈怠者；禅定正受，摄迷惑意；得智慧律，摄诸邪智。虽为白衣，奉持沙门至贤之行；居家为行，不止无色；有妻子妇，自随所乐常修梵行；虽有家属，常如闲居；现视严身，被服饮食，内常如禅。若在博弈戏乐，辄以度人；受诸异道，导以佛教不离圣典；因诸世间俗教善语，以法乐而乐之。一切见敬，为供养中最；所有耆旧，能喜世间一切治生谐偶；虽获俗利，不以喜悦。游诸四衢，普持法律；入于王藏，诸讲法众；辄身往视，不乐小道；诸好学者，辄身往劝，诱开童蒙；入诸淫种，除其欲怒；入诸酒会，能立其志。入长者种，正长者意，能使乐法；入居士种，正居士意，能除其贪；入君子种，正君子意，能使忍和；入梵志种，正梵志意，使行高远；入人臣中，正群臣意，为作端首使入正道；入帝王子，能正其意，以孝宽仁率化薄俗；入贵人中，能为雅乐，化正宫女；入庶人中，软意愍伤，为兴福力；入帝释中，正帝释意，为自在者，示现无常；入梵天中，正梵天意，能现梵殊胜之慧；入四天王，正天王意，能使拥护一切天下。 如是 现代汉语译本： 他的觉悟深邃如海，一切都已经融入其中。诸佛都赞叹他，弟子、释（帝释天）、梵（梵天）、世主都尊敬他。为了度化众生，他居住在维耶离（吠舍离，古印度城市），以慈悲之心行使权宜之法。 他拥有无量的资财，救济和收容贫困的百姓；用善良的方便法门，摄受各种犯恶戒的人；用忍辱和调伏的行为，摄受各种嗔恚和愤怒；以在家居士的身份精进修行，摄受那些懈怠的人；以禅定和正受，摄受那些迷惑的心意；获得智慧之律，摄受各种邪恶的智慧。虽然身为在家居士，却奉行出家沙门最贤善的行为；以居家的方式修行，却不止于无色界定的境界；虽有妻子，却随顺自己的意愿常常修持梵行；虽然有家属，却常常像独居一样；外表上注重仪容，穿着打扮和饮食，内心却常常处于禅定之中。如果身处博弈嬉戏的场合，就总是想办法度化他人；接受各种外道的思想，引导他们进入佛教，但不离开佛教的圣典；借助世间俗教的善言，用佛法的快乐来使他们快乐。一切人都尊敬他，认为他是供养中最殊胜的；所有年老的人，都能从他那里得到世间一切治理生计的和谐方法；即使获得世俗的利益，也不因此而感到喜悦。他游走于各个街市，普遍地宣扬佛法；进入王宫的藏宝之处，以及各种讲法的集会；总是亲自前往观看，不乐于小乘的法门；对于各种好学的学生，总是亲自前往劝勉，诱导和开启那些年幼无知的人；进入各种淫欲的场所，去除他们的欲望和愤怒；进入各种酒会，能够坚定他们的意志。进入长者之家，端正长者的心意，使他们乐于佛法；进入居士之家，端正居士的心意，能够去除他们的贪婪；进入君子之家，端正君子的心意，能够使他们忍辱和睦；进入婆罗门之家，端正婆罗门的心意，使他们修行高远；进入人臣之中，端正群臣的心意，为他们做榜样，使他们进入正道；进入帝王王子之中，能够端正他们的心意，用孝道和宽仁来感化那些轻薄的习俗；进入贵族之中，能够用高雅的音乐，感化端正宫女；进入平民之中，用柔和的心意怜悯和伤感，为他们兴建福力；进入帝释天之中，端正帝释天的心意，为那些自在者，示现无常的道理；进入梵天之中，端正梵天的心意，能够展现梵天殊胜的智慧；进入四大天王之中，端正天王的心意，能够使他们拥护一切天下。 像这样。
English
English version: His enlightenment is as profound as the sea, and all has been integrated into it. All the Buddhas praise him, and disciples, Śakra (ruler of the devas), Brahmā (creator god), and world rulers respect him. In order to liberate beings, he resides in Vaiśālī (ancient Indian city), compassionately employing expedient means. He possesses immeasurable wealth, rescuing and sheltering impoverished people; with skillful and kind methods, he gathers in those who have broken evil precepts; with patience and disciplined conduct, he gathers in all anger and wrath; as a white-robed layman, he diligently practices, gathering in the lazy; with meditation and right samādhi, he gathers in confused minds; having obtained the wisdom of the precepts, he gathers in all evil wisdom. Although he is a layman, he upholds the most virtuous conduct of a śrāmaṇa (wandering ascetic); practicing at home, he does not stop at the realm of non-form; though he has a wife, he constantly cultivates brahmacharya (celibacy) according to his own pleasure; though he has a family, he is always as if living in solitude; outwardly, he pays attention to his appearance, clothing, and food, but inwardly, he is always in meditation. If he is in a gambling or entertainment setting, he always finds a way to liberate others; accepting various heterodox teachings, he guides them into Buddhism without departing from the sacred scriptures; using the good words of worldly customs, he delights them with the joy of the Dharma. All people respect him, considering him the most excellent of offerings; all the elders can obtain from him harmonious methods for managing worldly affairs; even if he obtains worldly benefits, he is not delighted by them. He wanders through the streets, universally upholding the laws; he enters the treasury of the king, and various assemblies for preaching the Dharma; he always goes to see them in person, not delighting in the small vehicle; for all diligent students, he always goes to encourage them in person, guiding and enlightening the young and ignorant; he enters various places of lust, removing their desires and anger; he enters various drinking parties, able to establish their will. He enters the homes of elders, correcting the elders' minds, enabling them to delight in the Dharma; he enters the homes of householders, correcting the householders' minds, able to remove their greed; he enters the homes of gentlemen, correcting the gentlemen's minds, enabling them to be patient and harmonious; he enters the homes of Brahmins, correcting the Brahmins' minds, enabling them to practice lofty and far-reaching conduct; he enters among the ministers, correcting the ministers' minds, acting as a model for them, enabling them to enter the right path; he enters among the emperors and princes, able to correct their minds, using filial piety and benevolence to transform those with frivolous customs; he enters among the nobles, able to use elegant music to transform and correct the palace women; he enters among the common people, with gentle compassion and sorrow, building up the power of blessings for them; he enters among the Śakras (ruler of the devas), correcting the Śakras' minds, for those who are at ease, showing the impermanence of things; he enters among the Brahmās (creator god), correcting the Brahmās' minds, able to manifest the Brahmās' extraordinary wisdom; he enters among the Four Heavenly Kings, correcting the Heavenly Kings' minds, able to enable them to protect all under heaven. Thus it is. --------------------------------------------------------------------------------
Chinese
，长者维摩诘不可称说善权方便无所不入，其以权道，现身有疾。以其疾故，国王、大臣、长者、居士、群臣、太子并余众辈，从而问疾者无数千人。其往者，维摩诘辄为说，是四大身为死亡法，言：“诸仁者！是身无常，为无强，为无力，为无坚，为苦，为老，为病，为多痛畏。诸仁者！如此身，明智者所不怙。是身如聚沫，澡浴强忍；是身如泡，不得久立；是身如野马，渴爱疲劳；是身如芭蕉，中无有坚；是身如幻，转受报应；是身如梦，其现恍惚；是身如影，行照而现；是身如响，因缘变失；是身如雾，意无静相；是身如电，为分散法；是身无主，为如地；是身非身，为如火；是身非命，为如风；是身非人，为如水；是身非有，四大为家；是身为空，无我无性无命无人；是身无我，我者转离；是身如束薪，筋缠如立；是身非真，但巧风合；是身为荒，不净腐积；是身为虚伪，而复速朽，为磨灭法；是身为灾，一增百病；是身老为怨，以老苦极；是身为穷道，为要当死。诸仁者！此可患厌，当发清净不淫之行，如佛法身，吾等当学。佛法身者，从福祐生，佛身者，从智生，从戒品、定品、慧品、解品、度知见品生，从慈悲喜护生，从布施调意自损生，从忍辱仁爱柔和生，从强行精进功德生，从禅解定意正受生，从 现代汉语译本： 长者维摩诘（Vimalakirti，一位在家菩萨的名字）以不可思议的善巧方便，无所不入。他运用权宜之法，示现自身有疾病。因为他生病的原因，国王、大臣、长者、居士（在家信徒）、各位官员、太子以及其他许多人，前来问候他病情的人数以千计。对于前来探望的人，维摩诘总是为他们说法，阐述这由四大（地、水、火、风）组成的身体终将走向死亡的法则，他说：‘各位仁者！这个身体是无常的，没有力量，没有坚固，充满痛苦，会衰老，会生病，会遭受各种痛苦和恐惧。各位仁者！这样的身体，明智的人是不会依仗的。这个身体就像一堆泡沫，需要通过洗浴才能勉强维持；这个身体就像水泡，不能长久存在；这个身体就像野马，因渴爱而疲惫不堪；这个身体就像芭蕉树，内部没有坚实之处；这个身体就像幻术，不断承受果报；这个身体就像梦境，所呈现的景象虚幻不定；这个身体就像影子，随着行为而显现；这个身体就像回声，因缘变化而消失；这个身体就像雾气，内心没有平静的状态；这个身体就像闪电，是容易消散的；这个身体没有主人，就像大地一样；这个身体不是真正的身体，就像火焰一样；这个身体不是真正的生命，就像风一样；这个身体不是真正的人，就像水一样；这个身体不是真实的存在，四大是它的组成部分；这个身体是空性的，没有我、没有自性、没有生命、没有人；这个身体没有我，所谓的‘我’是不断变化的；这个身体就像一捆柴火，用筋缠绕才能勉强立住；这个身体不是真实的，只是巧妙地由风组合而成；这个身体是荒芜的，充满不净之物和腐烂的堆积；这个身体是虚假的，而且迅速朽坏，是终将磨灭的；这个身体是灾难的根源，一旦增加就会引发各种疾病；这个身体衰老是令人怨恨的，因为衰老带来极大的痛苦；这个身体是穷途末路，终将面临死亡。各位仁者！对此应该感到厌恶，应当发起清净不淫的修行，学习如佛的法身。佛的法身，是从福德和庇佑中产生的；佛的身，是从智慧中产生的，从戒品（道德）、定品（禅定）、慧品（智慧）、解品（解脱）、度知见品（正确的知见）中产生的，从慈悲喜舍（四无量心）中产生的，从布施、调伏心意、自我牺牲中产生的，从忍辱、仁爱、柔和中产生的，从努力修行、精进功德中产生的，从禅定、解脱、正念正受中产生的，从… '