Chinese
语大迦叶：“仁者！十方无量阿僧祇世界中作魔王者，多是住不可思议解脱菩萨。以方便力，教化众生，现作魔王。又，迦叶！十方无量菩萨，或有人从乞手足耳鼻、头目髓脑、血肉皮骨、聚落城邑、妻子奴婢、象马车乘、金银琉璃、车磲、马瑙、珊瑚、琥珀、真珠珂贝、衣服饮食，如此乞者，多是住不可思议解脱菩萨，以方便力，而往试之，令其坚固。所以者何？住不可思议解脱菩萨，有威德力，故现行逼迫，示诸众生，如是难事；凡夫下劣，无有力势，不能如是逼迫菩萨。譬如龙象蹴踏，非驴所堪，是名住不可思议解脱菩萨智慧方便之门。” 维摩诘所说经观众生品第七 尔时文殊师利问维摩诘言：“菩萨云何观于众生？” 维摩诘言：“譬如幻师，见所幻人，菩萨观众生为若此。如智者见水中月，如镜中见其面像，如热时焰，如呼声响，如空中云，如水聚沫，如水上泡，如芭蕉坚，如电久住，如第五大，如第六阴，如第七情，如十三入，如十九界，菩萨观众生为若此。如无色界色，如焦谷牙，如须陀洹身见，如阿那含入胎，如阿罗汉三毒，如得忍菩萨贪恚毁禁，如佛烦恼习，如盲者见色，如入灭尽定出入息，如空中鸟迹，如石女儿，如化人起烦恼，如梦所见已寤，如灭度者受身，如无烟之火 现代汉语译本 语大迦叶（Mahākāśyapa，摩诃迦叶）：‘仁者！十方无量阿僧祇（asaṃkhya，无数）世界中作魔王者，多是住不可思议解脱菩萨。以方便力，教化众生，现作魔王。又，迦叶！十方无量菩萨，或有人从乞手足耳鼻、头目髓脑、血肉皮骨、聚落城邑、妻子奴婢、象马车乘、金银琉璃、车磲（一种海贝）、马瑙（玛瑙）、珊瑚、琥珀、真珠珂贝（珍珠和贝壳）、衣服饮食，如此乞者，多是住不可思议解脱菩萨，以方便力，而往试之，令其坚固。所以者何？住不可思议解脱菩萨，有威德力，故现行逼迫，示诸众生，如是难事；凡夫下劣，无有力势，不能如是逼迫菩萨。譬如龙象蹴踏，非驴所堪，是名住不可思议解脱菩萨智慧方便之门。’ 《维摩诘所说经·观众生品》第七 尔时文殊师利（Mañjuśrī，文殊菩萨）问维摩诘（Vimalakirti，维摩诘）言：‘菩萨云何观于众生？’ 维摩诘言：‘譬如幻师，见所幻人，菩萨观众生为若此。如智者见水中月，如镜中见其面像，如热时焰，如呼声响，如空中云，如水聚沫，如水上泡，如芭蕉坚，如电久住，如第五大，如第六阴，如第七情，如十三入，如十九界，菩萨观众生为若此。如无**色，如焦谷牙，如须陀洹（Srotaāpanna，预流果）身见，如阿那含（Anāgāmin，不还果）入胎，如阿罗汉（Arhat，阿罗汉果）三毒，如得忍菩萨贪恚毁禁，如佛烦恼习，如盲者见色，如入灭尽定出入息，如空中鸟迹，如石女儿，如化人起烦恼，如梦所见已寤，如灭度者受身，如无烟之火。’
English
English version Then Mahākāśyapa (Great Kashyapa) said: 'Virtuous One! In the countless asaṃkhya (innumerable) worlds of the ten directions, those who act as Māra kings are mostly Bodhisattvas abiding in inconceivable liberation. Through skillful means, they teach and transform sentient beings, manifesting as Māra kings. Furthermore, Kashyapa! In the countless worlds of the ten directions, there may be those who beg for hands, feet, ears, noses, heads, eyes, marrow, brains, blood, flesh, skin, bones, villages, cities, wives, servants, elephants, horses, carriages, gold, silver, lapis lazuli, conch shells, agate, coral, amber, pearls, cowries, clothing, and food. Such beggars are mostly Bodhisattvas abiding in inconceivable liberation, who, through skillful means, come to test them, to make them firm. Why is this so? Bodhisattvas abiding in inconceivable liberation possess mighty power, and therefore manifest such oppressive acts to show sentient beings such difficult matters. Ordinary people are inferior and lack the power to oppress Bodhisattvas in this way. It is like a dragon elephant trampling, which a donkey cannot endure. This is called the gate of wisdom and skillful means of Bodhisattvas abiding in inconceivable liberation.' Vimalakirti Sutra, Chapter 7: On Contemplating Living Beings At that time, Mañjuśrī (Manjushri Bodhisattva) asked Vimalakirti (Pure Fame): 'How does a Bodhisattva contemplate living beings?' Vimalakirti said: 'It is like a magician seeing the people he has conjured; a Bodhisattva contemplates living beings in this way. Like a wise person seeing the moon in water, like seeing one's face in a mirror, like heat haze, like an echo, like clouds in the sky, like foam on water, like bubbles on water, like the firmness of a banana tree, like lightning that stays for a long time, like the fifth great element, like the sixth sense-consciousness, like the seventh emotion, like the thirteen entrances, like the nineteen realms, a Bodhisattva contemplates living beings in this way. Like a ** without color, like a sprout from burnt grain, like the self-view of a Srotaāpanna (Stream-enterer), like an Anāgāmin (Non-returner) entering the womb, like the three poisons of an Arhat (Enlightened One), like a Bodhisattva who has attained forbearance violating precepts due to greed and hatred, like the habitual tendencies of the Buddha's afflictions, like a blind person seeing colors, like the cessation of breathing in one who has entered cessation meditation, like the tracks of birds in the sky, like a stone woman's child, like a created being arising afflictions, like what is seen in a dream after waking, like one who has attained Nirvana receiving a body, like a fire without smoke.' -------------------------------------------------------------------------------- ，菩萨观众生为若此。”
Chinese
文殊师利言：“若菩萨作是观者，云何行慈？” 维摩诘言：“菩萨作是观已，自念：‘我当为众生说如斯法。’是即真实慈也。行寂灭慈，无所生故；行不热慈，无烦恼故；行等之慈，等三世故；行无诤慈，无所起故；行不二慈，内外不合故；行不坏慈，毕竟尽故；行坚固慈，心无毁故；行清净慈，诸法性净故；行无边慈，如虚空故；行阿罗汉慈，破结贼故；行菩萨慈，安众生故；行如来慈，得如相故；行佛之慈，觉众生故；行自然慈，无因得故；行菩提慈，等一味故；行无等慈，断诸爱故；行大悲慈，导以大乘故；行无厌慈，观空无我故；行法施慈，无遗惜故；行持戒慈，化毁禁故；行忍辱慈，护彼我故；行精进慈，荷负众生故；行禅定慈，不受味故；行智慧慈，无不知时故；行方便慈，一切示现故；行无隐慈，直心清净故；行深心慈，无杂行故；行无诳慈，不虚假故；行安乐慈，令得佛乐故。菩萨之慈，为若此也。” 文殊师利又问：“何谓为悲？” 答曰：“菩萨所作功德，皆与一切众生共之。” “何谓为喜？” 答曰：“有所饶益，欢喜无悔。” “何谓为舍？” 答曰：“所作福祐，无所悕望。” 文殊师利又问： ，菩萨这样观察众生。” 文殊师利（Manjushri，智慧的化身）问：‘如果菩萨这样观察，如何行慈悲呢？’ 维摩诘（Vimalakirti，一位在家菩萨）说：‘菩萨这样观察之后，自己想：‘我应当为众生宣说这样的法。’这就是真实的慈悲。行寂灭慈，因为没有生起；行不热慈，因为没有烦恼；行平等慈，平等对待过去、现在、未来三世；行无诤慈，因为没有争端生起；行不二慈，因为内外不相合；行不坏慈，因为毕竟会穷尽；行坚固慈，因为心没有毁坏；行清净慈，因为诸法的本性是清净的；行无边慈，像虚空一样；行阿罗汉慈，因为破除了烦恼的结缚；行菩萨慈，为了安稳众生；行如来慈，因为证得了如实的法相；行佛之慈，为了觉悟众生；行自然慈，因为没有原因而自然获得；行菩提慈，因为平等一味；行无等慈，因为断除了各种爱欲；行大悲慈，用大乘佛法引导众生；行无厌慈，因为观察到空性和无我；行法施慈，没有遗漏和吝惜；行持戒慈，教化那些毁犯戒律的人；行忍辱慈，保护自己和他人；行精进慈，承担众生的重担；行禅定慈，不贪著禅定的滋味；行智慧慈，没有不知道时机的；行方便慈，示现一切应示现的；行无隐慈，因为心正直清净；行深心慈，没有杂乱的行为；行无诳慈，不虚假；行安乐慈，使众生得到佛的安乐。菩萨的慈悲，就是这样。’ 文殊师利又问：‘什么是悲？’ 答：‘菩萨所做的功德，都与一切众生共同分享。’ ‘什么是喜？’ 答：‘有所饶益，欢喜而没有后悔。’ ‘什么是舍？’ 答：‘所做的福德，没有希求和期望。’ 文殊师利又问：
English
，a Bodhisattva observes sentient beings in this way.' Manjushri (Manjushri, the embodiment of wisdom) said, 'If a Bodhisattva observes in this way, how does he practice loving-kindness (慈, ci)?' Vimalakirti (Vimalakirti, a lay Bodhisattva) said, 'After a Bodhisattva observes in this way, he thinks to himself: 'I should explain such a Dharma (法, Dharma) for sentient beings.' This is true loving-kindness. Practicing the loving-kindness of quiescence (寂灭, ji mie), because there is no arising; practicing the loving-kindness of non-affliction (不热, bu re), because there are no vexations; practicing the loving-kindness of equality (等, deng), equally treating the three times (三世, san shi) of past, present, and future; practicing the loving-kindness of non-contention (无诤, wu zheng), because no disputes arise; practicing the loving-kindness of non-duality (不二, bu er), because inside and outside do not combine; practicing the loving-kindness of non-decay (不坏, bu huai), because it will ultimately be exhausted; practicing the loving-kindness of firmness (坚固, jian gu), because the mind is not destroyed; practicing the loving-kindness of purity (清净, qing jing), because the nature of all dharmas is pure; practicing the loving-kindness of boundlessness (无边, wu bian), like space; practicing the loving-kindness of an Arhat (阿罗汉, Arhat), because the bonds of affliction are broken; practicing the loving-kindness of a Bodhisattva (菩萨, Bodhisattva), to bring peace to sentient beings; practicing the loving-kindness of a Tathagata (如来, Tathagata), because one attains the true form; practicing the loving-kindness of a Buddha (佛, Buddha), to awaken sentient beings; practicing the loving-kindness of naturalness (自然, zi ran), because it is obtained without cause; practicing the loving-kindness of Bodhi (菩提, Bodhi), because it is of one equal taste; practicing the loving-kindness of unequaledness (无等, wu deng), because all desires are cut off; practicing the loving-kindness of great compassion (大悲, da bei), guiding with the Great Vehicle (大乘, Mahayana); practicing the loving-kindness of non-weariness (无厌, wu yan), because one observes emptiness (空, kong) and no-self (无我, wu wo); practicing the loving-kindness of Dharma-giving (法施, fa shi), without omission or stinginess; practicing the loving-kindness of upholding precepts (持戒, chi jie), transforming those who violate precepts; practicing the loving-kindness of patience (忍辱, ren ru), protecting oneself and others; practicing the loving-kindness of diligence (精进, jing jin), bearing the burden of sentient beings; practicing the loving-kindness of meditation (禅定, chan ding), not being attached to the taste of meditation; practicing the loving-kindness of wisdom (智慧, zhi hui), not being ignorant of the right time; practicing the loving-kindness of skillful means (方便, fang bian), manifesting all that should be manifested; practicing the loving-kindness of non-concealment (无隐, wu yin), because the mind is upright and pure; practicing the loving-kindness of profound mind (深心, shen xin), without mixed actions; practicing the loving-kindness of non-deceit (无诳, wu kuang), not being false; practicing the loving-kindness of peace and happiness (安乐, an le), enabling sentient beings to attain the bliss of the Buddha. The loving-kindness of a Bodhisattva is like this.' Manjushri further asked, 'What is compassion (悲, bei)?' He replied, 'All the merits that a Bodhisattva makes are shared with all sentient beings.' 'What is joy (喜, xi)?' He replied, 'When there is benefit, there is joy without regret.' 'What is equanimity (舍, she)?' He replied, 'The blessings that are made are without hope or expectation.' Manjushri further asked: -------------------------------------------------------------------------------- “生死有畏，菩萨当何所依？”
Chinese
维摩诘言：“菩萨于生死畏中，当依如来功德之力。” 文殊师利又问：“菩萨欲依如来功德之力，当于何住？” 答曰：“菩萨欲依如来功德力者，当住度脱一切众生。” 又问：“欲度众生，当何所除？” 答曰：“欲度众生，除其烦恼。” 又问：“欲除烦恼，当何所行？” 答曰：“当行正念。” 又问：“云何行于正念？” 答曰：“当行不生不灭。” 又问：“何法不生？何法不灭？” 答曰：“不善不生，善法不灭。” 又问：“善不善孰为本？” 答曰：“身为本。” 又问：“身孰为本？” 答曰：“欲贪为本。” 又问：“欲贪孰为本？” 答曰：“虚妄分别为本。” 又问：“虚妄分别孰为本？” 答曰：“颠倒想为本。” 又问：“颠倒想孰为本？” 答曰：“无住为本。” 又问：“无住孰为本？” 答曰：“无住则无本。文殊师利！从无住本，立一切法。” 时维摩诘室有一天女，见诸大人闻所说法，便现其身，即以天华，散诸菩萨、大弟子上。华至诸菩萨，即皆堕落，至大弟子，便着不堕。 现代汉语译本 ‘生死有畏惧，菩萨应当依靠什么？’ 维摩诘（Vimalakirti，一位在家菩萨的名字）说：‘菩萨在生死畏惧中，应当依靠如来（Tathagata，佛的称号）的功德之力。’ 文殊师利（Manjusri，智慧菩萨的名字）又问：‘菩萨想要依靠如来的功德之力，应当住在哪里？’ 回答说：‘菩萨想要依靠如来的功德之力，应当住在度脱一切众生。’ 又问：‘想要度脱众生，应当去除什么？’ 回答说：‘想要度脱众生，去除他们的烦恼。’ 又问：‘想要去除烦恼，应当实行什么？’ 回答说：‘应当实行正念。’ 又问：‘如何实行正念？’ 回答说：‘应当实行不生不灭。’ 又问：‘什么法不生？什么法不灭？’ 回答说：‘不善不生，善法不灭。’ 又问：‘善与不善，哪个是根本？’ 回答说：‘身是根本。’ 又问：‘身哪个是根本？’ 回答说：‘欲贪是根本。’ 又问：‘欲贪哪个是根本？’ 回答说：‘虚妄分别是根本。’ 又问：‘虚妄分别哪个是根本？’ 回答说：‘颠倒想是根本。’ 又问：‘颠倒想哪个是根本？’ 回答说：‘无住是根本。’ 又问：‘无住哪个是根本？’ 回答说：‘无住则没有根本。文殊师利！从无住的根本，建立一切法。’ 当时，在维摩诘的房间里有一位天女，见到各位大人听闻所说的法，便显现她的身形，随即用天花散在各位菩萨、大弟子身上。花落在各位菩萨身上，立刻都掉落了，落在各位大弟子身上，便粘着不掉落。