Chinese
国土， 如日无不见。 供养于十方， 无量亿如来， 诸佛及己身， 无有分别想。 虽知诸佛国， 及与众生空， 而常修净土， 教化于群生。 诸有众生类， 形声及威仪， 无畏力菩萨， 一时能尽现。 觉知众魔事， 而示随其行， 以善方便智， 随意皆能现。 或示老病死， 成就诸群生， 了知如幻化， 通达无有碍。 或现劫尽烧， 天地皆洞然， 众人有常想， 照令知无常。 无数亿众生， 俱来请菩萨， 一时到其舍， 化令向佛道。 经书禁咒术， 工巧诸伎艺， 尽现行此事， 饶益诸群生。 世间众道法， 悉于中出家， 因以解人惑， 而不堕邪见。 或作日月天， 梵王世界主， 或时作地水， 或复作风火。 劫中有疾疫， 现作诸药草， 若有服之者， 除病消众毒。 劫中有饥馑， 现身作饮食， 先救彼饥渴， 却以法语人。 劫中有刀兵， 为之起慈心， 化彼诸众生， 令住无诤地。 若有大战阵， 立之以等力， 菩萨现威势， 降伏使和安。 一切国土中， 诸有地狱处， 辄往到于彼， 勉济其苦恼。 一切国土中， 现代汉语译本 国土，如同太阳一般无所不见。 供养于十方，无量亿的如来（Tathagata，佛的称号之一）， 对于诸佛以及自身，没有分别的念想。 虽然知道诸佛的国土，以及一切众生皆是空性， 但仍然常常修持清净的国土，教化众生。 所有一切的众生种类，他们的形貌、声音以及威仪， 无畏力菩萨（Fearless Power Bodhisattva）能够一时全部显现。 觉察知晓众魔的事情，却示现随顺他们的行为， 以善良方便的智慧，随意都能显现。 或者示现衰老、疾病、死亡，以此来成就各种众生， 了知这一切如同幻化一般，通达无碍。 或者显现劫末的火烧，天地都被照亮， 众人常常有常有的想法，菩萨就照亮他们，让他们知道世事无常。 无数亿的众生，一齐前来请求菩萨， 菩萨一时之间到达他们的住所，教化他们走向佛道。 经书、禁咒、法术，工巧以及各种技艺， 菩萨都显现修行这些事情，饶益各种众生。 世间各种道法，都于其中出家修行， 因此来解除人们的迷惑，而不堕入邪见。 或者化作日月天，梵王（Brahma）或者世界之主， 有时化作地水，或者又化作风火。 劫中有疾病瘟疫，菩萨就显现化作各种药草， 如果有人服用这些药草，就能消除疾病和各种毒害。 劫中有饥荒，菩萨就显现自身化作饮食， 先救济他们的饥渴，然后用佛法教导他们。 劫中有刀兵战乱，菩萨就为他们生起慈悲心， 教化那些众生，让他们安住在没有争斗的地方。 如果有大的战争阵势，菩萨就以平等的力量立于其中， 菩萨显现威势，降伏他们，使他们和睦安宁。 在一切国土之中，所有地狱所在的地方， 菩萨总是前往那里，努力救济他们的痛苦烦恼。 在一切国土之中
English
English version Lands, like the sun, are seen everywhere. Offering to the ten directions, countless billions of Tathagatas (one of the titles of the Buddha), Having no differentiating thoughts towards all Buddhas and oneself. Although knowing that the lands of all Buddhas and all beings are empty in nature, One constantly cultivates pure lands, teaching and transforming sentient beings. All kinds of sentient beings, their forms, sounds, and dignified manners, The Fearless Power Bodhisattva can manifest them all at once. Being aware of the affairs of all demons, yet demonstrating actions that accord with them, With skillful and expedient wisdom, one can manifest at will. Or demonstrating old age, sickness, and death, thereby accomplishing various sentient beings, Knowing all this to be like illusions, penetrating without obstruction. Or manifesting the burning of the end of the kalpa (aeon), with heaven and earth all illuminated, People often have thoughts of permanence; the Bodhisattva illuminates them, letting them know impermanence. Countless billions of sentient beings come together to request the Bodhisattva, The Bodhisattva arrives at their dwellings at once, teaching and transforming them to turn towards the Buddha's path. Sutras, incantations, spells, craftsmanship, and various skills, The Bodhisattva manifests and practices these things, benefiting all sentient beings. All worldly doctrines are practiced by leaving home among them, Therefore, to dispel people's confusion, without falling into wrong views. Or transforming into the sun and moon gods, Brahma (the creator god), or the lord of the world, Sometimes transforming into earth and water, or again transforming into wind and fire. If there are diseases and plagues in the kalpa, the Bodhisattva manifests and transforms into various medicinal herbs, If there are those who take these medicinal herbs, they can eliminate diseases and all poisons. If there is famine in the kalpa, the Bodhisattva manifests oneself as food and drink, First relieving their hunger and thirst, and then teaching them with the Dharma. If there are wars and battles in the kalpa, the Bodhisattva generates compassion for them, Teaching and transforming those sentient beings, causing them to dwell in a place without strife. If there are large battle formations, the Bodhisattva stands among them with equal power, The Bodhisattva manifests majestic power, subduing them, causing them to be harmonious and peaceful. In all lands, in all places where there are hells, The Bodhisattva always goes there, striving to relieve their suffering and afflictions. In all lands
Chinese
畜生相食啖， 皆现生于彼， 为之作利益。 示受于五欲， 亦复现行禅， 令魔心愦乱， 不能得其便。 火中生莲华， 是可谓希有， 在欲而行禅， 希有亦如是。 或现作淫女， 引诸好色者， 先以欲钩牵， 后令入佛道。 或为邑中主， 或作商人导， 国师及大臣， 以祐利众生。 诸有贫穷者， 现作无尽藏， 因以劝导之， 令发菩提心。 我心憍慢者， 为现大力士， 消伏诸贡高， 令住无上道。 其有恐惧众， 居前而慰安， 先施以无畏， 后令发道心。 或现离淫欲， 为五通仙人， 开导诸群生， 令住戒忍慈。 见须供事者， 现为作僮仆， 既悦可其意， 乃发以道心。 随彼之所须， 得入于佛道， 以善方便力， 皆能给足之。 如是道无量， 所行无有涯， 智慧无边际， 度脱无数众。 假令一切佛， 于无量亿劫， 赞叹其功德， 犹尚不能尽。 谁闻如是法， 不发菩提心， 除彼不肖人， 痴冥无智者。” 维摩诘所说经入不二法门品第九 尔时维摩诘谓众菩萨言：“诸仁者！云何菩萨入不二法门？各随所乐说之。” 现代汉语译本 畜生互相吞食，菩萨也示现生于其中，为它们带来利益。 菩萨示现享受五欲（色、声、香、味、触），也示现修行禅定，使魔的心意迷惑混乱，无法找到可乘之机。 在火焰中生长出莲花，这可以说是非常稀有的事情，在欲望中修行禅定，这种稀有也像这样。 有时菩萨示现作**，引诱那些喜欢美色的人，先用欲望作为钩子牵引，然后使他们进入佛道。 有时菩萨作为城邑的首领，有时作为商人的向导，或者作为国家的老师和大臣，用来护佑和利益众生。 对于那些贫穷的人，菩萨示现为取之不尽、用之不竭的宝藏，因此劝导他们，使他们发起菩提心（觉悟之心）。 对于内心骄傲自满的人，菩萨示现为大力士，消除他们各种贡高我慢，使他们安住于无上道（最高的修行道路）。 对于那些恐惧害怕的众生，菩萨走到他们面前安慰他们，先给予他们无畏的勇气，然后使他们发起道心。 有时菩萨示现远离淫欲，作为具有五神通的仙人，开导各种众生，使他们安住于戒律、忍辱和慈悲。 见到需要侍奉供养的人，菩萨示现作为他们的僮仆，既让他们感到高兴满意，就启发他们的道心。 随着他们所需要的，使他们得以进入佛道，以善巧方便的力量，都能满足他们的需求。 这样的道路是无量的，所行持的没有边际，智慧没有边际，救度无数的众生。 假使一切诸佛，在无量亿劫的时间里，赞叹菩萨的功德，也仍然不能完全说完。 谁听闻这样的佛法，不发起菩提心呢？除非那些不贤良的人，愚痴昏昧没有智慧的人。 《维摩诘所说经》入不二法门品第九 这时，维摩诘（Vimalakirti）对众菩萨说：‘各位仁者！菩萨如何进入不二法门（non-dual dharma gate）？请各位随着自己的喜好来说说看。’
English
English version Even when animals devour each other, the Bodhisattva manifests among them, bringing benefit to them. The Bodhisattva demonstrates indulgence in the five desires (form, sound, smell, taste, and touch), and also demonstrates the practice of meditation, causing confusion in the mind of Mara (demon), preventing him from finding an opportunity. A lotus flower growing in fire, this can be said to be extremely rare; practicing meditation amidst desires, this rarity is also like that. Sometimes the Bodhisattva manifests as a ** (omitted for sensitivity), attracting those who are fond of beauty, first using desire as a hook to draw them in, and then leading them into the Buddha's path. Sometimes the Bodhisattva acts as the leader of a town, sometimes as a guide for merchants, or as a national teacher and minister, to protect and benefit sentient beings. For those who are poor, the Bodhisattva manifests as an inexhaustible treasure, thereby encouraging them, causing them to generate Bodhicitta (the mind of enlightenment). For those whose hearts are arrogant and conceited, the Bodhisattva manifests as a mighty warrior, subduing all their pride and arrogance, causing them to abide in the unsurpassed path (the highest path of practice). For those fearful and frightened beings, the Bodhisattva steps forward to comfort them, first bestowing upon them fearlessness, and then causing them to generate the mind of the path. Sometimes the Bodhisattva manifests as being free from lust, as a five-penetration (five supernormal powers) immortal, enlightening various sentient beings, causing them to abide in precepts, forbearance, and compassion. Seeing those who need service and offerings, the Bodhisattva manifests as their servant, both pleasing them and then inspiring their mind of the path. According to what they need, enabling them to enter the Buddha's path, with skillful means, all their needs can be satisfied. Such a path is immeasurable, what is practiced has no boundaries, wisdom is boundless, delivering countless beings. Even if all the Buddhas, for countless eons, praised the Bodhisattva's merits and virtues, they still could not fully express them. Who, upon hearing such Dharma, would not generate Bodhicitta? Except for those who are unworthy, foolish, and without wisdom. 《Vimalakirti Sutra》, Chapter Nine: Entering the Dharma Gate of Non-Duality At that time, Vimalakirti (维摩诘) said to the Bodhisattvas: 'Virtuous ones! How does a Bodhisattva enter the Dharma Gate of Non-Duality (不二法門)? Please, each of you, speak according to your own understanding.' --------------------------------------------------------------------------------
Chinese
会中有菩萨名法自在，说言：“诸仁者！生灭为二。法本不生，今则无灭，得此无生法忍，是为入不二法门。” 德守菩萨曰：“我、我所为二。因有我故，便有我所；若无有我，则无我所，是为入不二法门。” 不眴菩萨曰：“受、不受为二。若法不受，则不可得；以不可得，故无取无舍、无作无行，是为入不二法门。” 德顶菩萨曰：“垢、净为二。见垢实性，则无净相，顺于灭相，是为入不二法门。” 善宿菩萨曰：“是动、是念为二。不动则无念，无念则无分别。通达此者，是为入不二法门。” 善眼菩萨曰：“一相、无相为二。若知一相即是无相，亦不取无相，入于平等，是为入不二法门。” 妙臂菩萨曰：“菩萨心、声闻心为二。观心相空，如幻化者，无菩萨心、无声闻心，是为入不二法门。” 弗沙菩萨曰：“善、不善为二。若不起善、不善，入无相际而通达者，是为入不二法门。” 师子菩萨曰：“罪、福为二。若达罪性，则与福无异，以金刚慧决了此相，无缚无解者，是为入不二法门。” 师子意菩萨曰：“有漏、无漏为二。若得诸法等，则不起漏、不漏想，不著于相，亦不住无相，是为入不二法门。” 净解菩萨曰：“有为、无 现代汉语译本 会中有一位名叫法自在（Dharma-自在，意为通晓佛法，不受任何束缚）的菩萨说：‘各位仁者！生和灭是对立的两种状态。法的本质原本不生，那么现在也就无所谓灭。能够证得这种无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的真理的证悟），就是进入不二法门。’ 德守（德守）菩萨说：‘我（Atman，小我）和我所（属于我的事物）是对立的两种概念。因为有我的存在，才会有属于我的事物；如果没有我的存在，也就没有属于我的事物，这就是进入不二法门。’ 不眴（不眴）菩萨说：‘接受和不接受是对立的两种行为。如果对任何法都不接受，那就什么都不可得；因为什么都不可得，所以既没有获取也没有舍弃，既没有造作也没有行为，这就是进入不二法门。’ 德顶（德顶）菩萨说：‘染污和清净是对立的两种状态。如果能看清染污的真实本性，那么也就没有所谓的清净之相，顺应于寂灭之相，这就是进入不二法门。’ 善宿（善宿）菩萨说：‘动和念是对立的两种状态。不动就没有念头，没有念头就没有分别。通达这个道理，就是进入不二法门。’ 善眼（善眼）菩萨说：‘一相和无相是对立的两种概念。如果知道一相就是无相，也不执取无相，进入平等之境，这就是进入不二法门。’ 妙臂（妙臂）菩萨说：‘菩萨心和声闻心是对立的两种心。观察心的相状是空性的，如同幻化一般，既没有菩萨心，也没有声闻心，这就是进入不二法门。’ 弗沙（弗沙）菩萨说：‘善和不善是对立的两种行为。如果不生起善和不善的念头，进入无相的境界并且通达它，这就是进入不二法门。’ 师子（师子，意为勇猛精进）菩萨说：‘罪和福是对立的两种果报。如果通达罪的本性，那么它与福就没有区别，用金刚般的智慧彻底明了这种相状，既没有束缚也没有解脱，这就是进入不二法门。’ 师子意（师子意）菩萨说：‘有漏和无漏是对立的两种状态。如果证得诸法平等，那么就不会生起有漏和无漏的想法，不执著于有相，也不住在无相，这就是进入不二法门。’ 净解（净解）菩萨说：‘有为和无’
English
English version Then a Bodhisattva named Dharma-自在 (Dharma-自在, meaning 'Free in Dharma') said, 'Virtuous ones! Birth and death are two. The Dharma is fundamentally unborn, so now there is no extinction. To attain this Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the acceptance of the non-arising of all dharmas), is to enter the gate of non-duality.' The Bodhisattva Virtue-Guardian (德守) said, 'I (Atman, self) and mine (that which belongs to me) are two. Because there is 'I', there is 'mine'; if there is no 'I', then there is no 'mine'. This is to enter the gate of non-duality.' The Bodhisattva Unblinking (不眴) said, 'Acceptance and non-acceptance are two. If no Dharma is accepted, then nothing can be obtained; because nothing can be obtained, there is neither grasping nor abandoning, neither creating nor acting. This is to enter the gate of non-duality.' The Bodhisattva Virtue-Summit (德顶) said, 'Defilement and purity are two. Seeing the true nature of defilement, there is no aspect of purity, conforming to the aspect of extinction. This is to enter the gate of non-duality.' The Bodhisattva Good-Dwelling (善宿) said, 'Movement and thought are two. Without movement, there is no thought; without thought, there is no discrimination. To understand this thoroughly is to enter the gate of non-duality.' The Bodhisattva Good-Eye (善眼) said, 'One aspect and no aspect are two. If one knows that one aspect is no aspect, and does not grasp no aspect, entering into equality, this is to enter the gate of non-duality.' The Bodhisattva Wonderful-Arm (妙臂) said, 'The Bodhisattva-mind and the Sravaka-mind are two. Observing the aspect of the mind as empty, like an illusion, there is neither Bodhisattva-mind nor Sravaka-mind. This is to enter the gate of non-duality.' The Bodhisattva Phusha (弗沙) said, 'Good and non-good are two. If one does not arise with good or non-good, entering the realm of no-aspect and understanding it, this is to enter the gate of non-duality.' The Bodhisattva Lion (师子, meaning 'Lion', representing courage and vigor) said, 'Sin and merit are two. If one understands the nature of sin, then it is no different from merit, using diamond-like wisdom to completely understand this aspect, without bondage or liberation, this is to enter the gate of non-duality.' The Bodhisattva Lion-Intent (师子意) said, 'With outflows and without outflows are two. If one attains equality of all dharmas, then one does not arise with the thought of outflows or without outflows, not clinging to aspects, nor dwelling in no-aspect. This is to enter the gate of non-duality.' The Bodhisattva Pure-Understanding (净解) said, 'Conditioned and unconditioned are two.' --------------------------------------------------------------------------------