English
English version: 'If liberation were real, all beings should also be liberated. Why is that? Because all Buddhas know that the ultimate state of all beings is quiescence, which is the true nature of Nirvana, and there is no further liberation beyond that. Therefore, Maitreya (the future Buddha)! Do not use this teaching to mislead the heavenly beings. In reality, there is no one who truly aspires to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), nor will anyone retreat from such aspiration. Maitreya (the future Buddha)! You should cause these heavenly beings to abandon their discriminating views about Bodhi (Enlightenment). Why is that? Bodhi (Enlightenment) cannot be attained through the body, nor can it be attained through the mind; quiescence is Bodhi (Enlightenment), because it extinguishes all appearances; non-observation is Bodhi (Enlightenment), because it is free from all conditions; non-action is Bodhi (Enlightenment), because it is without recollection; severance is Bodhi (Enlightenment), because it abandons all views; detachment is Bodhi (Enlightenment), because it is free from all delusive thoughts; obstruction is Bodhi (Enlightenment), because it obstructs all desires; non-entry is Bodhi (Enlightenment), because it is without greed or attachment; compliance is Bodhi (Enlightenment), because it complies with Suchness; abiding is Bodhi (Enlightenment), because it abides in the nature of Dharma; arrival is Bodhi (Enlightenment), because it arrives at the realm of reality; non-duality is Bodhi (Enlightenment), because it is free from mind and Dharma; equality is Bodhi (Enlightenment), because it is equal to space; non-action is Bodhi (Enlightenment), because it is without arising, dwelling, or ceasing; knowledge is Bodhi (Enlightenment), because it understands the thoughts and actions of beings; non-assembly is Bodhi (Enlightenment), because all entrances do not assemble; non-combination is Bodhi (Enlightenment), because it is free from the habits of afflictions; no-place is Bodhi (Enlightenment), because it has no form or color; nominal is Bodhi (Enlightenment), because names are empty; like illusion is Bodhi (Enlightenment), because it has no taking or rejecting; non-disturbance is Bodhi (Enlightenment), because it is always self-quiescent; well-quiescent is Bodhi (Enlightenment), because its nature is pure; non-grasping is Bodhi (Enlightenment), because it is free from clinging; non-difference is Bodhi (Enlightenment), because all dharmas are equal; incomparable is Bodhi (Enlightenment), because it is beyond comparison; subtle is Bodhi (Enlightenment), because all dharmas are difficult to understand.' World Honored One (Lokasenna, the Buddha)! When Vimalakirti (a lay Buddhist) spoke this Dharma, two hundred heavenly beings attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). Therefore, I am not capable of visiting him and inquiring about his illness.' The Buddha (the Awakened One) said to Guangyan (name of a Bodhisattva): 'Go visit Vimalakirti (a lay Buddhist) and inquire about his illness.' Guangyan (name of a Bodhisattva) said to the Buddha (the Awakened One): 'World Honored One (Lokasenna, the Buddha)! I am not capable of visiting him and inquiring about his illness. Why is that? I remember that once when I was leaving the great city of Vaishali (an ancient Indian city), Vimalakirti (a lay Buddhist) was just entering the city. I immediately bowed to him and asked: 'Layman (Upasaka, a lay practitioner)!' --------------------------------------------------------------------------------
Chinese
从何所来？’答我言：‘吾从道场来。’我问：‘道场者何所是？’答曰：‘直心是道场，无虚假故；发行是道场，能办事故；深心是道场，增益功德故；菩提心是道场，无错谬故；布施是道场，不望报故；持戒是道场，得愿具故；忍辱是道场，于诸众生心无碍故；精进是道场，不懈退故；禅定是道场，心调柔故；智慧是道场，现见诸法故；慈是道场，等众生故；悲是道场，忍疲苦故；喜是道场，悦乐法故；舍是道场，憎爱断故；神通是道场，成就六通故；解脱是道场，能背舍故；方便是道场，教化众生故；四摄是道场，摄众生故；多闻是道场，如闻行故；伏心是道场，正观诸法故；三十七品是道场，舍有为法故；谛是道场，不诳世间故；缘起是道场，无明乃至老死皆无尽故；诸烦恼是道场，知如实故；众生是道场，知无我故；一切法是道场，知诸法空故；降魔是道场，不倾动故；三界是道场，无所趣故；师子吼是道场，无所畏故；力、无畏、不共法是道场，无诸过故；三明是道场，无余碍故；一念知一切法是道场，成就一切智故。如是，善男子！菩萨若应诸波罗蜜教化众生，诸有所作，举足下足，当知皆从道场来，住于佛法矣！’说是法时，五百天、人皆发阿耨多罗三藐三菩提心。故我不任诣彼问疾。” 佛 现代汉语译本： ‘你从哪里来？’他回答我说：‘我从道场来。’我问：‘道场是什么？’他回答说：‘直心是道场，因为没有虚假；修行是道场，因为能够成就事业；深心是道场，因为能够增益功德；菩提心（Bodhi-citta，觉悟之心）是道场，因为没有错误；布施是道场，因为不期望回报；持戒是道场，因为能够圆满愿望；忍辱是道场，因为对于一切众生心无障碍；精进是道场，因为不懈怠退缩；禅定是道场，因为心调柔；智慧是道场，因为能够如实地见到诸法；慈是道场，因为平等对待众生；悲是道场，因为能够忍受疲劳和痛苦；喜是道场，因为喜悦于佛法；舍是道场，因为能够断除憎恨和爱恋；神通是道场，因为能够成就六神通；解脱是道场，因为能够背离和舍弃；方便是道场，因为能够教化众生；四摄（Catuh-samgraha-vastu，四种摄取众生的方法）是道场，因为能够摄受众生；多闻是道场，因为能够如所听闻地去实行；伏心是道场，因为能够正确地观察诸法；三十七道品（Bodhipakkhiya-dhammas，三十七种帮助达到觉悟的修行方法）是道场，因为能够舍弃有为法；谛（Satya，真理）是道场，因为不欺骗世间；缘起（Pratitya-samutpada，事物相互依存的法则）是道场，因为无明乃至老死都是无尽的；诸烦恼是道场，因为能够如实地了解它们；众生是道场，因为能够了解无我；一切法是道场，因为能够了解诸法皆空；降魔是道场，因为不会被动摇；三界（Trailokya，欲界、色界、无色界）是道场，因为没有可追求之处；师子吼（Simhanada，佛陀宣讲佛法的威严）是道场，因为无所畏惧；十力（Dasabala，佛陀的十种力量）、四无畏（Catur-vaisaradya，佛陀的四种无畏）、十八不共法（Asta-dasa-avenika-dharma，佛陀独有的十八种功德）是道场，因为没有各种过失；三明（Tisro vidya，三种智慧）是道场，因为没有其余的障碍；一念知一切法是道场，因为能够成就一切智。像这样，善男子！菩萨如果应当用诸波罗蜜（Paramita，到达彼岸的方法）教化众生，所有的一切作为，举足下足，应当知道都是从道场而来，安住于佛法之中！’ 说这部经法的时候，五百天人和人都发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。所以我不适合去探望他的疾病。” 佛（Buddha）
English
English version: 'Where do you come from?' He answered me, 'I come from the Bodhimanda (place of enlightenment).' I asked, 'What is the Bodhimanda?' He replied, 'A straightforward mind is the Bodhimanda, because it is without falsehood; the practice of conduct is the Bodhimanda, because it can accomplish affairs; a profound mind is the Bodhimanda, because it increases merit and virtue; the Bodhi-citta (mind of enlightenment) is the Bodhimanda, because it is without error; giving is the Bodhimanda, because it does not expect reward; upholding the precepts is the Bodhimanda, because it obtains the fulfillment of vows; patience is the Bodhimanda, because the mind is without obstruction towards all sentient beings; diligence is the Bodhimanda, because it does not slacken or retreat; Dhyana (meditative absorption) is the Bodhimanda, because the mind is tamed and gentle; wisdom is the Bodhimanda, because it directly sees all dharmas; loving-kindness is the Bodhimanda, because it is equal towards all sentient beings; compassion is the Bodhimanda, because it endures fatigue and suffering; joy is the Bodhimanda, because it delights in the Dharma; equanimity is the Bodhimanda, because hatred and love are severed; supernormal powers are the Bodhimanda, because they accomplish the six supernormal powers; liberation is the Bodhimanda, because it can turn away from and renounce; skillful means are the Bodhimanda, because they teach and transform sentient beings; the four means of attraction (Catuh-samgraha-vastu) are the Bodhimanda, because they gather in sentient beings; extensive learning is the Bodhimanda, because one acts as one has heard; subduing the mind is the Bodhimanda, because one correctly contemplates all dharmas; the thirty-seven factors of enlightenment (Bodhipakkhiya-dhammas) are the Bodhimanda, because they abandon conditioned dharmas; truth (Satya) is the Bodhimanda, because it does not deceive the world; dependent origination (Pratitya-samutpada) is the Bodhimanda, because ignorance and even old age and death are without end; all afflictions are the Bodhimanda, because one knows them as they truly are; sentient beings are the Bodhimanda, because one knows there is no self; all dharmas are the Bodhimanda, because one knows all dharmas are empty; subduing Mara is the Bodhimanda, because one is not swayed; the three realms (Trailokya) are the Bodhimanda, because there is nowhere to go; the lion's roar (Simhanada) is the Bodhimanda, because one is without fear; the ten powers (Dasabala), the four fearlessnesses (Catur-vaisaradya), and the eighteen unshared qualities (Asta-dasa-avenika-dharma) are the Bodhimanda, because there are no faults; the three kinds of knowledge (Tisro vidya) are the Bodhimanda, because there are no remaining obstacles; knowing all dharmas in a single thought is the Bodhimanda, because it accomplishes all-knowing wisdom. Thus, good man! If a Bodhisattva should use the Paramitas (perfections) to teach and transform sentient beings, all that they do, raising their feet and lowering their feet, you should know that all comes from the Bodhimanda and abides in the Buddha Dharma!' When this Dharma was spoken, five hundred gods and humans all aroused the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment). Therefore, I am not fit to go visit his illness.' Buddha -------------------------------------------------------------------------------- 告持世菩萨：“汝行诣维摩诘问疾。”
Chinese
持世白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔，住于静室，时魔波旬，从万二千天女，状如帝释，鼓乐弦歌，来诣我所。与其眷属，稽首我足，合掌恭敬，于一面立。我意谓是帝释，而语之言：‘善来憍尸迦！虽福应有，不当自恣。当观五欲无常，以求善本，于身命财而修坚法。’即语我言：‘正士！受是万二千天女，可备扫洒。’我言：‘憍尸迦！无以此非法之物要我沙门释子，此非我宜。’所言未讫，时维摩诘来谓我言：‘非帝释也，是为魔来娆固汝耳！’即语魔言：‘是诸女等，可以与我，如我应受。’魔即惊惧，念：‘维摩诘将无恼我？’欲隐形去，而不能隐；尽其神力，亦不得去。即闻空中声曰：‘波旬！以女与之，乃可得去。’魔以畏故，俯仰而与。 “尔时维摩诘语诸女言：‘魔以汝等与我，今汝皆当发阿耨多罗三藐三菩提心。’即随所应而为说法，令发道意。复言：‘汝等已发道意，有法乐可以自娱，不应复乐五欲乐也。’天女即问：‘何谓法乐？’答言：‘乐常信佛，乐欲听法，乐供养众，乐离五欲；乐观五阴如怨贼，乐观四大如毒蛇，乐观内入如空聚；乐随护道意，乐饶益众生，乐敬养师；乐广行施，乐坚持戒，乐忍辱柔和 现代汉语译本 持世菩萨对佛说：‘我不能去维摩诘那里问候他的病情。’ 持世菩萨对佛说：‘世尊！我不胜任去他那里问候病情。为什么呢？我记得以前，我住在静室里，当时魔王波旬，带着一万二千个天女，她们的形象如同帝释天一样，敲锣打鼓，弹琴唱歌，来到我这里。她们和她们的眷属，向我的脚稽首，合起手掌恭敬地站在一边。我以为她们是帝释天，就对她们说：“善来憍尸迦（帝释天的别称）！虽然你有福报，但不应该放纵自己。应当观察五欲是无常的，从而寻求善的根本，对于身命和财产，要修习坚固的佛法。”’ ‘魔王就对我说：“正士！接受这一万二千个天女，可以供你打扫庭院。”我说：“憍尸迦！不要用这种不合法的物品来要挟我这个沙门释子（佛教出家人），这不适合我。”话还没说完，这时维摩诘来了，对我说：“他不是帝释天，是魔王来扰乱你啊！”’ ‘维摩诘就对魔王说：“把这些天女给我，我可以接受。”魔王非常惊恐，心想：“维摩诘难道要为难我？”想要隐身离去，却无法隐身；用尽他的神力，也无法离开。这时听到空中传来声音说：“波旬！把天女给他，你才可以离开。”魔王因为害怕，只好顺从地把天女给了维摩诘。 ‘这时维摩诘对众天女说：“魔王把你们给了我，现在你们都应当发起阿耨多罗三藐三菩提心（无上正等正觉之心）。”然后根据她们各自的根器为她们说法，使她们发起求道之心。又说：“你们已经发起了求道之心，有佛法的快乐可以自我娱乐，不应该再贪恋五欲之乐了。”天女们就问：“什么是法乐？”维摩诘回答说：“乐于恒常地信仰佛，乐于听闻佛法，乐于供养僧众，乐于远离五欲；乐于观察五阴（色、受、想、行、识）如同怨贼，乐于观察四大（地、水、火、风）如同毒蛇，乐于观察六内入（眼、耳、鼻、舌、身、意）如同空聚；乐于随顺守护道心，乐于饶益众生，乐于尊敬供养师长；乐于广泛地行布施，乐于坚持戒律，乐于忍辱柔和。”’