Chinese
、宝炎、宝月、宝严、难胜、师子响、一切利成，如是等十方无量诸佛，是上人念时，即皆为来，广说诸佛秘要法藏，说已还去，是为七未曾有难得之法；此室一切诸天严饰宫殿，诸佛净土，皆于中现，是为八未曾有难得之法。舍利弗！此室常现八未曾有难得之法，谁有见斯不思议事，而复乐于声闻法乎？” 舍利弗言：“汝何以不转女身？” 天曰：“我从十二年来，求女人相了不可得。当何所转？譬如幻师化作幻女，若有人问：‘何以不转女身？’是人为正问不？” 舍利弗言：“不也！幻无定相，当何所转？” 天曰：“一切诸法亦复如是，无有定相，云何乃问不转女身？” 即时天女以神通力，变舍利弗令如天女，天自化身如舍利弗，而问言：“何以不转女身？” 舍利弗以天女像而答言：“我今不知何转而变为女身？” 天曰：“舍利弗！若能转此女身，则一切女人亦当能转。如舍利弗非女而现女身，一切女人亦复如是，虽现女身，而非女也。是故佛说一切诸法非男、非女。” 即时天女还摄神力，舍利弗身还复如故。天问舍利弗：“女身色相，今何所在？” 舍利弗言：“女身色相，无在无不在。” 天曰：“一切诸法，亦复如是，无在 现代汉语译本： ‘宝炎（Ratnarcis，佛名）、宝月（Ratnacandra，佛名）、宝严（Ratnavyuha，佛名）、难胜（Durjaya，佛名）、师子响（Simhasvara，佛名）、一切利成（Sarvarthasiddha，佛名），像这样的十方无量诸佛，这位上人念诵他们名号时，他们都会前来，广说诸佛的秘密重要法藏，说完就回去，这是第七种未曾有过的难得之法；这个房间里，一切诸天神装饰的宫殿，诸佛的清净国土，都在其中显现，这是第八种未曾有过的难得之法。舍利弗（Sariputra，佛陀十大弟子之一）！这个房间常常显现这八种未曾有过的难得之法，谁见到这种不可思议的事情，还会喜欢声闻乘的法呢？’ 舍利弗（Sariputra）说：‘你为什么不转变成男身呢？’ 天女说：‘我从十二年来，寻求女人的形相，却始终无法得到。要转变什么呢？譬如幻术师变幻出一个幻化的女子，如果有人问：‘为什么不转变成男身？’这个人问得对吗？’ 舍利弗（Sariputra）说：‘不对！幻化的事物没有固定的形相，要转变什么呢？’ 天女说：‘一切诸法也是这样，没有固定的形相，为什么还要问我不转变成男身呢？’ 当时，天女用神通力，把舍利弗（Sariputra）变成像天女一样，天女自己变成像舍利弗（Sariputra）一样，然后问道：‘你为什么不转变成男身？’ 舍利弗（Sariputra）用天女的形象回答说：‘我现在不知道要怎么转变才能变成女身？’ 天女说：‘舍利弗（Sariputra）！如果能转变这个女身，那么一切女人也都能转变。就像舍利弗（Sariputra）不是女人却显现出女身，一切女人也是这样，虽然显现出女身，但实际上并不是女人。所以佛说一切诸法非男非女。’ 当时，天女收回神通力，舍利弗（Sariputra）的身体恢复原样。天女问舍利弗（Sariputra）：‘女身的色相，现在在哪里？’ 舍利弗（Sariputra）说：‘女身的色相，无处不在，也无处在。’ 天女说：‘一切诸法，也是这样，无处在……’
English
English version: 'Ratnarcis (Treasure Flame, name of a Buddha), Ratnacandra (Treasure Moon, name of a Buddha), Ratnavyuha (Treasure Array, name of a Buddha), Durjaya (Difficult to Conquer, name of a Buddha), Simhasvara (Lion Sound, name of a Buddha), Sarvarthasiddha (All Wishes Fulfilled, name of a Buddha), such countless Buddhas of the ten directions, when this superior person recites their names, they all come, extensively expounding the secret and essential Dharma treasures of the Buddhas, and after speaking, they return. This is the seventh unprecedented and rare Dharma. In this room, all the palaces adorned by the gods, and the pure lands of all the Buddhas, all appear within it. This is the eighth unprecedented and rare Dharma. Sariputra (one of the ten major disciples of the Buddha)! This room constantly manifests these eight unprecedented and rare Dharmas. Who, having seen such inconceivable things, would still delight in the Dharma of the Sravakas (voice-hearers)?' Sariputra (Sariputra) said, 'Why don't you transform from a female body?' The goddess said, 'For the past twelve years, I have been seeking the characteristic of a woman, but I have never been able to find it. What should I transform? For example, if a magician conjures up an illusory woman, and someone asks, 'Why don't you transform from a female body?' Is this person asking correctly?' Sariputra (Sariputra) said, 'No! Illusions have no fixed form, what should be transformed?' The goddess said, 'All dharmas are also like this, without fixed form. Why do you ask me why I don't transform from a female body?' At that time, the goddess, with her supernatural power, transformed Sariputra (Sariputra) to be like a goddess, and the goddess herself transformed into Sariputra (Sariputra), and asked, 'Why don't you transform from a female body?' Sariputra (Sariputra), in the form of a goddess, replied, 'I don't know how to transform into a female body?' The goddess said, 'Sariputra (Sariputra)! If this female body can be transformed, then all women should also be able to transform. Just as Sariputra (Sariputra) is not a woman but appears as a female body, all women are also like this, although they appear as female bodies, they are not actually women. Therefore, the Buddha said that all dharmas are neither male nor female.' At that time, the goddess withdrew her supernatural power, and Sariputra's (Sariputra) body returned to its original state. The goddess asked Sariputra (Sariputra), 'Where is the form and appearance of the female body now?' Sariputra (Sariputra) said, 'The form and appearance of the female body is nowhere and everywhere.' The goddess said, 'All dharmas are also like this, nowhere...' -------------------------------------------------------------------------------- 无不在。夫无在无不在者，佛所说也。” 舍利弗问天：“汝于此没，当生何所？” 天曰：“佛化所生，吾如彼生。” 曰：“佛化所生，非没生也。” 天曰：“众生犹然，无没生也。”
Chinese
舍利弗问天：“汝久如当得阿耨多罗三藐三菩提？” 天曰：“如舍利弗还为凡夫，我乃当成阿耨多罗三藐三菩提。” 舍利弗言：“我作凡夫，无有是处。” 天曰：“我得阿耨多罗三藐三菩提，亦无是处。所以者何？菩提无住处，是故无有得者。” 舍利弗言：“今诸佛得阿耨多罗三藐三菩提，已得当得，如恒河沙，皆谓何乎？” 天曰：“皆以世俗文字数故，说有三世，非谓菩提有去来今。” 天曰：“舍利弗！汝得阿罗汉道耶？” 曰：“无所得故而得。” 天曰：“诸佛、菩萨亦复如是，无所得故而得。” 尔时维摩诘语舍利弗：“是天女已曾供养九十二亿佛，已能游戏菩萨神通，所愿具足，得无生忍，住不退转；以本愿故，随意能现，教化众生。” 维摩诘所说经佛道品第八 尔时文殊师利问维摩诘言：“菩萨云何通达佛道？” 维摩诘言：“若菩萨行于非道，是为通达佛道。” 又问：“云何 现代汉语译本： ‘无不在。’所谓‘无在无不在’，是佛所说的道理。” 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）问天女：“你在此处去世后，将往生何处？” 天女说：“我将往生于佛陀教化之处，我的往生方式与佛陀的化生相同。” 舍利弗说：“佛陀的化生，并非真正的死亡和往生。” 天女说：“众生的实相也是如此，没有真正的死亡和往生。” 舍利弗问天女：“你多久才能证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）？” 天女说：“就像舍利弗尊者重新变为凡夫一样，我才会成就阿耨多罗三藐三菩提。” 舍利弗说：“我成为凡夫，绝无可能。” 天女说：“我证得阿耨多罗三藐三菩提，也绝无可能。为什么呢？因为菩提没有固定的处所，所以没有谁能真正得到它。” 舍利弗说：“现在诸佛证得阿耨多罗三藐三菩提，已经证得、将要证得的，数量如恒河沙一样多，这又该如何解释呢？” 天女说：“这都是用世俗的文字和数量来描述的，所以才说有过去、现在、未来三世，并非说菩提本身有来去今。” 天女说：“舍利弗！你证得阿罗汉（arhat）道了吗？” 舍利弗说：“因为没有执着于获得，所以才证得了阿罗汉果。” 天女说：“诸佛、菩萨也是如此，因为没有执着于获得，所以才证得了果位。” 这时，维摩诘（Vimalakīrti，一位在家菩萨，以智慧和辩才著称）对舍利弗说：“这位天女曾经供养过九十二亿佛，已经能够自在地运用菩萨的神通，所发的愿都已圆满，证得了无生法忍（anutpāda-dharma-kṣānti），安住于不退转的境界；因为本愿的缘故，能够随意显现，教化众生。” 《维摩诘所说经·佛道品第八》 这时，文殊师利（Mañjuśrī，智慧的象征，常被认为是诸佛之母）问维摩诘：“菩萨如何才能通达佛道？” 维摩诘说：“如果菩萨行于非道，那就是通达佛道。” 文殊师利又问：“如何是菩萨行于非道？”
English
English version: ‘Nowhere not.’ That ‘nowhere not’ is what the Buddha spoke of.” Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) asked the goddess, “Where will you be reborn after you die here?” The goddess said, “I will be born in the realm where the Buddha transforms beings. My birth will be like the Buddha's transformation birth.” Śāriputra said, “The Buddha's transformation birth is not a true death and rebirth.” The goddess said, “The nature of sentient beings is the same; there is no true death and rebirth.” Śāriputra asked the goddess, “How long will it be before you attain anuttarā-samyak-saṃbodhi (unexcelled, complete enlightenment)?” The goddess said, “When Śāriputra returns to being an ordinary person, then I will attain anuttarā-samyak-saṃbodhi.” Śāriputra said, “There is no possibility of me becoming an ordinary person.” The goddess said, “There is also no possibility of me attaining anuttarā-samyak-saṃbodhi. Why? Because bodhi has no fixed abode, therefore there is no one who can truly attain it.” Śāriputra said, “Now, the Buddhas attain anuttarā-samyak-saṃbodhi; those who have attained, those who will attain, are as numerous as the sands of the Ganges River. How is this to be explained?” The goddess said, “All of this is described using conventional language and numbers, so we speak of the three times: past, present, and future. It is not that bodhi itself has coming, going, or present.” The goddess said, “Śāriputra! Have you attained the path of an arhat (one who is worthy)?” Śāriputra said, “Because I did not grasp at attainment, I attained it.” The goddess said, “The Buddhas and Bodhisattvas are also like this; because they do not grasp at attainment, they attain it.” At that time, Vimalakīrti (a lay Buddhist known for his wisdom and eloquence) said to Śāriputra, “This goddess has already made offerings to ninety-two billion Buddhas. She is already able to freely wield the supernatural powers of a Bodhisattva, and her vows are fulfilled. She has attained the tolerance of non-origination (anutpāda-dharma-kṣānti), and dwells in the state of non-retrogression. Because of her original vows, she can manifest at will to teach and transform sentient beings.” The Vimalakīrti Nirdeśa Sūtra, Chapter 8: The Buddha Path At that time, Mañjuśrī (the embodiment of wisdom, often considered the mother of all Buddhas) asked Vimalakīrti, “How does a Bodhisattva penetrate the Buddha Path?” Vimalakīrti said, “If a Bodhisattva practices the non-path, this is penetrating the Buddha Path.” Mañjuśrī further asked, “What is the Bodhisattva's practice of the non-path?” -------------------------------------------------------------------------------- 菩萨行于非道？”
Chinese
答曰：“若菩萨行五无间，而无恼恚；至于地狱，无诸罪垢；至于畜生，无有无明憍慢等过；至于饿鬼，而具足功德；行色、无色界道，不以为胜。示行贪欲，离诸染着；示行瞋恚，于诸众生，无有恚阂；示行愚痴，而以智慧，调伏其心。示行悭贪，而舍内外所有，不惜身命；示行毁禁，而安住净戒，乃至小罪，犹怀大惧；示行瞋恚，而常慈忍；示行懈怠，而勤修功德；示行乱意，而常念定；示行愚痴，而通达世间、出世间慧；示行谄伪，而善方便，随诸经义；示行憍慢，而于众生，犹如桥梁；示行诸烦恼，而心常清净；示入于魔，而顺佛智慧，不随他教；示入声闻，而为众生，说未闻法；示入辟支佛，而成就大悲，教化众生；示入贫穷，而有宝手，功德无尽；示入刑残，而具诸相好，以自庄严；示入下贱，而生佛种姓中，具诸功德；示入羸劣丑陋，而得那罗延身，一切众生之所乐见；示入老病，而永断病根，超越死畏；示有资生，而恒观无常，实无所贪；示有妻妾采女，而常远离五欲淤泥；现于讷钝，而成就辩才，总持无失；示入邪济，而以正济，度诸众生；现遍入诸道，而断其因缘；现于涅槃，而不断生死。文殊师利！菩萨能如是行于非道，是为通达佛道。” 于是维摩诘问文殊 现代汉语译本： ‘菩萨会行于非正道吗？’ 答：‘如果菩萨行于五无间罪（杀父、杀母、杀阿罗汉、破和合僧、出佛身血），而心中没有恼怒和怨恨；即使身处地狱，也没有任何罪恶的污垢；即使转生为畜生，也没有愚昧、傲慢等过失；即使身处饿鬼道，也具备一切功德；即使行于色欲之道，也不认为这是殊胜的。示现贪欲的行为，却远离一切染着；示现瞋恚的行为，对于一切众生，没有丝毫的怨恨隔阂；示现愚痴的行为，却用智慧来调伏自己的心。示现悭吝贪婪，却能舍弃内外一切所有，甚至不吝惜自己的生命；示现毁犯戒律，却安住于清净的戒律之中，乃至对于微小的罪过，也怀有极大的恐惧；示现瞋恚，却常常怀有慈悲和忍耐；示现懈怠，却勤奋地修习各种功德；示现心意散乱，却常常忆念禅定；示现愚痴，却通达世间和出世间的智慧；示现谄媚虚伪，却善用方便，随顺各种经典义理；示现傲慢，却对待众生，如同桥梁一般；示现各种烦恼，而内心却常常保持清净；示现进入魔道，却顺从佛的智慧，不随从其他的教导；示现进入声闻道，却为众生宣说从未听闻的佛法；示现进入辟支佛道，却成就大慈大悲，教化众生；示现贫穷，却拥有宝贵的手，功德无尽；示现身体残缺，却具备各种殊胜的相好，以此来庄严自身；示现进入**，却出生于佛的种姓之中，具备各种功德；示现身体羸弱丑陋，却获得那罗延（Narayana，金刚力士）一般的身体，一切众生都乐于见到；示现衰老和疾病，却永远断除病根，超越对死亡的恐惧；示现有生活所需，却恒常观察世事无常，实际上没有丝毫贪恋；示现有妻妾和采女，却常常远离五欲的污泥；示现口齿笨拙，却成就辩才无碍，总持一切法而不遗失；示现进入邪道，却用正道来救度一切众生；示现普遍进入各种道，却断除这些道的因缘；示现进入涅槃，却不断绝生死轮回。文殊师利（Manjushri，智慧的象征）！菩萨能够像这样行于非道，这就是通达佛道。’ 于是，维摩诘（Vimalakirti，一位在家菩萨的名字）问文殊（Manjushri，智慧的象征）：