English
English version: 'The Dharma wheel (Dharmachakra), enters Nirvana (Nirvana, liberation), without abandoning the Bodhisattva path, this is the practice of a Bodhisattva.' When these words were spoken, among the assembly led by Manjushri (Manjushri, symbol of wisdom), eight thousand devas (devas, celestial beings) all aroused the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). 《Vimalakirti Sutra, Chapter 6: Inconceivable》 At that time, Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) saw that there were no seats in the room and thought: 'Where should these Bodhisattvas and great disciples sit?' The elder Vimalakirti (Vimalakirti, a lay Bodhisattva) knowing his thoughts, said to Sariputra: 'O virtuous one! Have you come for the Dharma, or for a seat?' Sariputra said: 'I have come for the Dharma, not for a seat.' Vimalakirti said: 'Yes, Sariputra! One who seeks the Dharma does not crave his own body and life, how much less a seat? One who seeks the Dharma does not seek after the five skandhas (skandhas, aggregates) of form (rupa, material form), sensation (vedana, feeling), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness); does not seek after the elements (dhatu, eighteen elements) and entrances (ayatana, twelve entrances); does not seek after the desire realm (kama-dhatu), the form realm (rupa-dhatu), and the formless realm (arupa-dhatu). Yes, Sariputra! One who seeks the Dharma does not seek by clinging to the Buddha, does not seek by clinging to the Dharma, does not seek by clinging to the Sangha; one who seeks the Dharma does not seek to see suffering (duhkha-satya, the truth of suffering), does not seek to cut off accumulation (samudaya-satya, the origin of suffering), does not seek to create the realization of cessation (nirodha-satya, the cessation of suffering), does not seek to cultivate the path (marga-satya, the path to the cessation of suffering). Why? The Dharma is without playfulness; if one says, 'I shall see suffering, cut off accumulation, realize cessation, and cultivate the path,' this is playfulness, not seeking the Dharma. Yes, Sariputra! The Dharma is called quiescence; if one practices arising and ceasing, this is seeking arising and ceasing, not seeking the Dharma; the Dharma is called non-attachment; if one is attached to the Dharma, even to Nirvana, this is attachment, not seeking the Dharma; the Dharma has no place to go; if one goes to the Dharma, this is a place to go, not seeking the Dharma; the Dharma has no taking or rejecting; if one takes or rejects the Dharma, this is taking or rejecting, not seeking the Dharma; the Dharma has no location; if one clings to a location, this is clinging to a location, not seeking the Dharma; the Dharma is called without characteristics; if one follows characteristics and recognizes them, this is seeking characteristics, not seeking the Dharma; the Dharma cannot be dwelled in; if one dwells in the Dharma, this is dwelling in the Dharma, not seeking the Dharma; the Dharma cannot be seen, heard, or known; if one practices seeing, hearing, and knowing, this is...' --------------------------------------------------------------------------------
Chinese
见、闻、觉知，非求法也；法名无为，若行有为，是求有为，非求法也。是故，舍利弗！若求法者，于一切法，应无所求。” 说是语时，五百天子于诸法中得法眼净。 尔时长者维摩诘，问文殊师利：“仁者游于无量千万亿阿僧祇国，何等佛土有好上妙功德成就师子之座？” 文殊师利言：“居士！东方度三十六恒河沙国，有世界名须弥相，其佛号须弥灯王，今现在。彼佛身长八万四千由旬，其师子座高八万四千由旬，严饰第一。” 于是长者维摩诘现神通力，即时彼佛遣三万二千师子座，高广严净，来入维摩诘室，诸菩萨、大弟子、释、梵、四天王等，昔所未见。其室广博，悉皆包容三万二千师子座，无所妨碍。于毗耶离城，及阎浮提四天下，亦不迫迮，悉见如故。 尔时维摩诘语文殊师利：“就师子座。”与诸菩萨上人俱坐，当自立身如彼座像。其得神通菩萨，即自变形为四万二千由旬，坐师子座。诸新发意菩萨及大弟子皆不能升。 尔时维摩诘语舍利弗：“就师子座。”舍利弗言：“居士！此座高广，吾不能升。” 维摩诘言：“唯，舍利弗！为须弥灯王如来作礼，乃可得坐。”于是新发意菩萨及大弟子即为须弥灯王如来作礼，便得坐师子座。 舍利弗言 现代汉语译本： ‘见、闻、觉知’，执着于所见、所闻、所觉、所知，并非寻求佛法的真谛。佛法名为‘无为’，如果执着于有为之法，那就是在追求有为，而不是在寻求佛法。因此，舍利弗（Śāriputra）！如果有人寻求佛法，那么对于一切法，都应该无所求。 当维摩诘（Vimalakīrti）说这些话的时候，五百位天人在各种佛法中获得了清净的法眼。 当时，长者维摩诘问文殊师利（Mañjuśrī）菩萨：‘仁者您游历于无量千万亿阿僧祇（asaṃkhya）国土，哪个佛土拥有最好最殊胜的功德成就的狮子座？’ 文殊师利菩萨说：‘居士！从东方经过三十六恒河沙（gaṅgā）数的国土，有一个世界名为须弥相（Sumeru Appearance），那里的佛名为须弥灯王（Sumeru Light King），现在正在说法。那位佛的身高八万四千由旬（yojana），他的狮子座高也是八万四千由旬，庄严装饰最为殊胜。’ 于是长者维摩诘展现神通之力，立刻那位须弥灯王佛派遣了三万二千个狮子座，高大宽广，庄严清净，进入维摩诘的房间，这是众菩萨、大弟子、释提桓因（Śakra Devānām Indra）、梵天（Brahmā）、四大天王等过去从未见过的景象。维摩诘的房间宽广博大，完全容纳了这三万二千个狮子座，没有任何阻碍。在毗耶离（Vaiśālī）城，以及阎浮提（Jambudvīpa）四大天下，也没有感到拥挤，一切都如往常一样。 当时，维摩诘对文殊师利菩萨说：‘请登上狮子座。’与各位菩萨上首一同就座，应当使自己的身形变得如那狮子座的形象一般。那些获得神通的菩萨，立即将自身变幻成四万二千由旬高大，然后坐在狮子座上。而那些新发菩提心的菩萨和大弟子们都无法登上狮子座。 当时，维摩诘对舍利弗说：‘请登上狮子座。’舍利弗说：‘居士！这座位如此高大宽广，我无法登上。’ 维摩诘说：‘舍利弗！你应该向须弥灯王如来顶礼，这样才能坐上去。’于是新发菩提心的菩萨和大弟子们立刻向须弥灯王如来顶礼，便得以坐在狮子座上。 舍利弗说：
English
English version: ‘Seeing, hearing, perceiving, and knowing’ is not seeking the Dharma; the Dharma is called ‘non-action’ (wu wei); if you practice action (you wei), you are seeking action, not seeking the Dharma. Therefore, Śāriputra! If one seeks the Dharma, one should seek nothing in all dharmas. When these words were spoken, five hundred devas (heavenly beings) attained the purity of the Dharma-eye in all dharmas. At that time, the elder Vimalakīrti asked Mañjuśrī: ‘Virtuous one, you have traveled to countless billions of asaṃkhya (innumerable) lands; in which Buddha-land is there a lion throne that is accomplished with the most excellent merits?’ Mañjuśrī said: ‘Layman! Passing through thirty-six gaṅgā (Ganges) sands of lands to the east, there is a world named Sumeru Appearance; its Buddha is named Sumeru Light King, who is now present there. That Buddha's body is eighty-four thousand yojanas (an ancient Indian unit of distance) tall, and his lion throne is also eighty-four thousand yojanas tall, with the most excellent adornments.’ Thereupon, the elder Vimalakīrti manifested his supernatural power, and immediately that Buddha sent thirty-two thousand lion thrones, tall, wide, adorned, and pure, into Vimalakīrti's room, which the bodhisattvas, great disciples, Śakra Devānām Indra (king of the gods), Brahmā (creator god), and the Four Heavenly Kings had never seen before. His room was vast and spacious, completely encompassing the thirty-two thousand lion thrones without any obstruction. In the city of Vaiśālī and the four continents of Jambudvīpa, there was no feeling of crowding, and everything appeared as before. At that time, Vimalakīrti said to Mañjuśrī: ‘Please take a seat on the lion throne.’ He sat together with the foremost of the bodhisattvas, and one should establish one's body as the image of that throne. Those bodhisattvas who had attained supernatural powers immediately transformed themselves into forty-two thousand yojanas tall and sat on the lion thrones. The newly inspired bodhisattvas and great disciples were all unable to ascend. At that time, Vimalakīrti said to Śāriputra: ‘Please take a seat on the lion throne.’ Śāriputra said: ‘Layman! This throne is so tall and wide that I am unable to ascend.’ Vimalakīrti said: ‘Śāriputra! You should pay homage to the Sumeru Light King Tathāgata (another name for Buddha), and then you will be able to sit.’ Thereupon, the newly inspired bodhisattvas and great disciples immediately paid homage to the Sumeru Light King Tathāgata, and then they were able to sit on the lion thrones. Śāriputra said: --------------------------------------------------------------------------------
Chinese
：“居士！未曾有也，如是小室，乃容受此高广之座，于毗耶离城，无所妨碍，又于阎浮提聚落、城邑，及四天下诸天、龙王、鬼神宫殿，亦不迫迮。” 维摩诘言：“唯，舍利弗！诸佛菩萨，有解脱，名不可思议。若菩萨住是解脱者，以须弥之高广内芥子中无所增减，须弥山王本相如故，而四天王、忉利诸天不觉不知己之所入，唯应度者乃见须弥入芥子中，是名住不思议解脱法门。又以四大海水入一毛孔，不娆鱼、鳖、鼋、鼍水性之属，而彼大海本相如故，诸龙、鬼神、阿修罗等，不觉不知己之所入，于此众生亦无所娆。又，舍利弗！住不可思议解脱菩萨，断取三千大千世界，如陶家轮，着右掌中，掷过恒河沙世界之外，其中众生，不觉不知己之所往。又复还置本处，都不使人有往来想，而此世界本相如故。又，舍利弗！或有众生，乐久住世而可度者，菩萨即延七日以为一劫，令彼众生谓之一劫；或有众生不乐久住，而可度者，菩萨即促一劫以为七日，令彼众生谓之七日。又，舍利弗！住不可思议解脱菩萨，以一切佛土严饰之事，集在一国，示于众生。又菩萨以一佛土众生置之右掌，飞到十方遍示一切，而不动本处。又，舍利弗！十方众生供养诸佛之具，菩萨于一毛孔，皆令得见。又十方国土所有日、月、星 现代汉语译本： ‘居士！真是不可思议，这样小的房间，竟然能够容纳如此高大宽广的座位，在毗耶离城（Vaishali，古印度城市名）中，也没有任何妨碍，而且对于阎浮提（Jambudvipa，佛教传说中的四大部洲之一）的聚落、城邑，以及四天下（Chatur-dvipa，佛教宇宙观中的四大洲）诸天、龙王、鬼神宫殿，也没有任何拥挤。’ 维摩诘（Vimalakirti，佛教在家菩萨名）说：‘是的，舍利弗（Sariputra，释迦牟尼佛的十大弟子之一）！诸佛菩萨，有一种解脱法门，名为不可思议。如果菩萨安住于这种解脱法门中，就能将须弥山（Sumeru，佛教宇宙观中的山名）的高大宽广放入芥子之中，而没有任何增减，须弥山王的本来面貌依然如故，而四天王（Caturmaharajakayikas，佛教护法神）和忉利天（Trayastrimsa，佛教欲界六天之一）的诸天却不察觉不知道自己已经进入其中，只有应该被度化的人才能看见须弥山进入芥子之中，这叫做安住于不可思议解脱法门。又可以将四大海水放入一个毛孔之中，而不妨碍鱼、鳖、鼋、鼍等水生动物的本性，而那大海的本来面貌依然如故，诸龙、鬼神、阿修罗（Asura，古印度神话中的一种神）等，不察觉不知道自己已经进入其中，对于这些众生也没有任何妨碍。又，舍利弗！安住于不可思议解脱的菩萨，可以截取三千大千世界（Trisahasra-maha-sahasra-lokadhatu，佛教宇宙观中的一个宇宙），像陶工转轮一样，放在右掌中，抛过恒河沙（Ganges sands）世界之外，其中的众生，不察觉不知道自己已经去了哪里。又再放回原来的地方，都不使人有往来的想法，而这个世界的本来面貌依然如故。又，舍利弗！或者有众生，喜欢长久住世而可以被度化的，菩萨就延长七天作为一劫（Kalpa，佛教时间单位），使那些众生认为是一劫；或者有众生不喜欢长久住世，而可以被度化的，菩萨就缩短一劫作为七天，使那些众生认为是七天。又，舍利弗！安住于不可思议解脱的菩萨，可以将一切佛土（Buddha-ksetra，诸佛所居住的清净世界）的庄严装饰之事，聚集在一个国家，展示给众生。又菩萨可以将一个佛土的众生放在右掌中，飞到十方（Ten directions）遍示一切，而不动本处。又，舍利弗！十方众生供养诸佛的器具，菩萨在一个毛孔中，都让他们得见。又十方国土所有的日、月、星'