English
English version Sa said: 'Starting from myself, regarding duality as duality. Those who see my true form do not give rise to duality; if they do not dwell in duality, then there is no consciousness. Without anything to be conscious of, this is entering the gate of non-duality.' Dezang Pusa (Virtue Treasury Bodhisattva) said: 'Having the appearance of attainment is duality. If there is no attainment, then there is no acceptance or rejection. Without acceptance or rejection, this is entering the gate of non-duality.' Yueshang Pusa (Moon-rise Bodhisattva) said: 'Darkness and light are duality. Without darkness, without light, then there is no duality. Why? For example, when entering the extinction of sensation and perception samadhi (mie shou xiang ding), there is no darkness, no light, all phenomena are also like this; entering equally into it, this is entering the gate of non-duality.' Baoyinshou Pusa (Treasure Hand Bodhisattva) said: 'Delighting in Nirvana (Nirvana) and not delighting in the world is duality. If one does not delight in Nirvana and does not厌恶the world, then there is no duality. Why? If there is bondage, then there is liberation. If there was originally no bondage, who needs liberation? Without bondage and without liberation, then there is no delight or厌恶, this is entering the gate of non-duality.' Zhudingwang Pusa (Jewel Crown King Bodhisattva) said: 'The right path and the wrong path are duality. Those who dwell on the right path cannot distinguish what is wrong and what is right; leaving these two, this is entering the gate of non-duality.' Lesh Pusa (Delight in Reality Bodhisattva) said: 'Reality and unreality are duality. Those who truly see cannot even see reality, how much less unreality! Why? It is not seen by the physical eye, but by the wisdom eye, and this wisdom eye has neither seeing nor not seeing; this is entering the gate of non-duality.' Thus, after each of the Bodhisattvas had spoken, they asked Wenshushili (Manjushri): 'What is the Bodhisattva's entry into the gate of non-duality?' Wenshushili said: 'As I understand it, regarding all phenomena, there is no speech, no explanation, no indication, no recognition, and leaving all questions and answers, this is entering the gate of non-duality.' Then Wenshushili asked Vimalkirti (Vimalkirti): 'We have each spoken, you should say what is the Bodhisattva's entry into the gate of non-duality?' At that time, Vimalkirti remained silent. Wenshushili exclaimed: 'Excellent!' --------------------------------------------------------------------------------
Chinese
哉！善哉！乃至无有文字、语言，是真入不二法门。” 说是入不二法门品时，于此众中，五千菩萨皆入不二法门，得无生法忍。 维摩诘所说经卷中 大正藏第 14 册 No. 0475 维摩诘所说经 维摩诘所说经卷下 姚秦三藏鸠摩罗什译 香积佛品第十 于是舍利弗心念：“日时欲至，此诸菩萨当于何食？” 时维摩诘知其意而语言：“佛说八解脱，仁者受行，岂杂欲食而闻法乎？若欲食者，且待须臾，当令汝得未曾有食。” 时维摩诘即入三昧，以神通力示诸大众，上方界分过四十二恒河沙佛土，有国名众香，佛号香积，今现在，其国香气，比于十方诸佛世界人、天之香，最为第一。彼土无有声闻、辟支佛名，唯有清净大菩萨众，佛为说法。其界一切，皆以香作楼阁，经行香地，苑园皆香，其食香气，周流十方无量世界。时彼佛与诸菩萨方共坐食，有诸天子皆号香严，悉发阿耨多罗三藐三菩提心，供养彼佛及诸菩萨，此诸大众莫不目见。 时维摩诘问众菩萨言：“诸仁者！谁能致彼佛饭？”以文殊师利威神力故，咸皆默然。维摩诘言：“仁此大众，无乃可耻？” 文殊师利曰：“如佛所言，勿轻未学。” 于是维摩诘不起于 善哉！善哉！乃至没有文字、语言，这才是真正进入不二法门（指超越二元对立的修行法门）。' 当宣讲进入不二法门品时，在此大众之中，五千位菩萨都进入了不二法门，获得了无生法忍（指对诸法不生不灭的深刻体悟和证悟）。' 《维摩诘所说经》卷中 大正藏第 14 册 No. 0475 《维摩诘所说经》 《维摩诘所说经》卷下 姚秦三藏鸠摩罗什译 香积佛品第十 这时，舍利弗（佛陀的十大弟子之一，以智慧著称）心中想：‘快到吃饭的时间了，这些菩萨们将在哪里用餐呢？’ 当时，维摩诘（一位在家菩萨，以智慧和辩才著称）知道他的想法，就说：‘佛陀宣讲八解脱（指八种禅定境界），仁者您修习奉行，难道还夹杂着对饮食的欲望来听闻佛法吗？如果想要吃饭，暂且等待片刻，我将让您得到前所未有的食物。’ 当时，维摩诘立即进入三昧（指禅定状态），以神通力向大众展示，在上方世界，越过四十二恒河沙（形容极多的数量）佛土，有一个国家名叫众香国，佛号香积佛（指以香气积聚功德的佛），现在正在那里。那个国家的香气，比十方诸佛世界的人和天所散发的香气，最为殊胜。那个国土没有声闻（指听闻佛法而修行的弟子）、辟支佛（指独自悟道的修行者）的名字，只有清净的大菩萨众，佛为他们说法。那个世界的一切，都用香做成楼阁，在散发香气的土地上行走，苑林花园都充满香气，那里的食物香气，周遍流布十方无量世界。当时，香积佛与诸位菩萨正在一起坐着用餐，有诸位天子，都号称香严（指以香气庄严自身的天人），都发起了阿耨多罗三藐三菩提心（指无上正等正觉之心，即成佛之心），供养香积佛和诸位菩萨，这里的大众没有谁不亲眼看见。 当时，维摩诘问众菩萨说：‘各位仁者！谁能取来香积佛的饭食？’因为文殊师利（象征智慧的菩萨）的威神力缘故，大家都沉默不语。维摩诘说：‘各位仁者，你们这些人，难道不感到惭愧吗？’ 文殊师利说：‘正如佛所说，不要轻视尚未学习的人。’ 于是，维摩诘没有从座位上站起，
English
'Excellent! Excellent! Even without words or language, this is the true entry into the non-dual dharma gate (referring to the practice of transcending dualistic oppositions).' 'When the chapter on entering the non-dual dharma gate was being expounded, among this assembly, five thousand Bodhisattvas entered the non-dual dharma gate and attained the Patience with the Non-arising of Dharmas (referring to the profound realization and enlightenment of the non-arising and non-ceasing nature of all phenomena).' Vimalakirti Nirdesa Sutra, Middle Volume Taisho Tripitaka, Volume 14, No. 0475, Vimalakirti Nirdesa Sutra Vimalakirti Nirdesa Sutra, Last Volume Translated by Kumarajiva of the Yao Qin Dynasty Chapter Ten: The Buddha of Fragrance Accumulation At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) thought to himself: 'The time for the meal is approaching. Where will these Bodhisattvas eat?' Then, Vimalakirti (a lay Bodhisattva, known for his wisdom and eloquence), knowing his thoughts, said: 'The Buddha speaks of the Eight Liberations (referring to eight stages of meditative absorption). You, virtuous one, practice and uphold them. How can you mix the desire for food with hearing the Dharma? If you wish to eat, wait a moment, and I will let you obtain food that you have never had before.' At that time, Vimalakirti immediately entered Samadhi (referring to a state of meditative concentration), and with his supernatural power, he showed the assembly that beyond forty-two Ganges sands (describing an extremely large number) of Buddha lands in the upper direction, there was a country named Land of All Fragrances, and the Buddha there was named Fragrance Accumulation Buddha (referring to a Buddha who accumulates merit through fragrance), who is now present there. The fragrance of that country is the most excellent compared to the fragrance of humans and gods in the worlds of the ten directions. In that land, there are no names of Sravakas (referring to disciples who practice by hearing the Dharma) or Pratyekabuddhas (referring to solitary enlightened ones), only pure great Bodhisattva assemblies, and the Buddha teaches them the Dharma. Everything in that realm is made of fragrant pavilions, and they walk on fragrant ground. The gardens and parks are all fragrant, and the fragrance of the food there flows throughout countless worlds in the ten directions. At that time, that Buddha and the Bodhisattvas were sitting together eating, and there were heavenly beings, all called Fragrant Majesty (referring to celestial beings who adorn themselves with fragrance), who all aroused the mind of Anuttara-Samyak-Sambodhi (referring to the mind of unsurpassed, complete, and perfect enlightenment, i.e., the mind of becoming a Buddha), and made offerings to that Buddha and the Bodhisattvas. Everyone in this assembly saw it with their own eyes. At that time, Vimalakirti asked the Bodhisattvas, 'Virtuous ones! Who can bring the food of that Buddha?' Because of the majestic spiritual power of Manjushri (the Bodhisattva symbolizing wisdom), they all remained silent. Vimalakirti said, 'Virtuous ones, are you not ashamed, this great assembly?' Manjushri said, 'As the Buddha said, do not underestimate those who have not yet learned.' Then, Vimalakirti did not rise from his seat, --------------------------------------------------------------------------------
Chinese
座，居众会前，化作菩萨，相好光明，威德殊胜，蔽于众会，而告之曰：“汝往上方界分，度如四十二恒河沙佛土，有国名众香，佛号香积，与诸菩萨方共坐食。汝往到彼，如我辞曰：‘维摩诘稽首世尊足下！致敬无量，问讯起居，少病少恼，气力安不？愿得世尊所食之余，当于娑婆世界施作佛事，令此乐小法者得弘大道，亦使如来名声普闻。’” 时化菩萨即于会前，升于上方，举众皆见其去，到众香界，礼彼佛足，又闻其言：“维摩诘稽首世尊足下！致敬无量，问讯起居，少病少恼，气力安不？愿得世尊所食之余，欲于娑婆世界施作佛事，使此乐小法者得弘大道，亦使如来名声普闻。” 彼诸大士见化菩萨，叹未曾有：“今此上人从何所来？娑婆世界为在何许？云何名为乐小法者？”即以问佛。佛告之曰：“下方度如四十二恒河沙佛土，有世界名娑婆，佛号释迦牟尼，今现在。于五浊恶世，为乐小法众生敷演道教；彼有菩萨名维摩诘，住不可思议解脱，为诸菩萨说法，故遣化来，称扬我名，并赞此土，令彼菩萨增益功德。” 彼菩萨言：“其人何如，乃作是化？德力无畏，神足若斯！”佛言：“甚大！一切十方皆遣化往，施作佛事，饶益众生。” 于是香积如来以众香钵盛满香饭，与化 现代汉语译本： 维摩诘从座位上起身，走到大众集会的前面，变化成一位菩萨，相貌庄严光明，威德非常殊胜，光芒遮蔽了整个会场。他对大众说：‘你前往上方世界，越过四十二恒河沙数般的佛土，那里有个国家名叫众香国，佛号香积佛（Xiangji Buddha），正与诸位菩萨一起坐着用餐。你到那里后，这样转达我的话：‘维摩诘（Vimalakirti）顶礼世尊足下！致以无量的敬意，问候起居，是否少病少恼，气力安好？希望得到世尊所食用的剩余食物，以便在娑婆世界（Saha World）施作佛事，使那些喜爱小乘佛法的人能够弘扬大道，也使如来的名声广为传播。’’ 当时，这位化现的菩萨立即在会场前升向空中，所有人都看见他离去，到达众香世界（World of Many Fragrances），礼拜了香积佛的足，并且说了这样的话：‘维摩诘（Vimalakirti）顶礼世尊足下！致以无量的敬意，问候起居，是否少病少恼，气力安好？希望得到世尊所食用的剩余食物，以便在娑婆世界（Saha World）施作佛事，使那些喜爱小乘佛法的人能够弘扬大道，也使如来的名声广为传播。’ 那里的各位大菩萨见到这位化现的菩萨，赞叹说前所未有：‘这位上人是从哪里来的？娑婆世界（Saha World）又在哪里？为什么称他们为喜爱小乘佛法的人呢？’他们就此请问香积佛。香积佛告诉他们说：‘在下方，越过四十二恒河沙数般的佛土，有个世界名叫娑婆世界（Saha World），佛号释迦牟尼（Sakyamuni），现在正在那里。在五浊恶世（the evil world of the five turbidities）中，为喜爱小乘佛法的众生宣讲佛法教义；那里有一位菩萨名叫维摩诘（Vimalakirti），安住于不可思议的解脱境界，为诸位菩萨说法，所以派遣化身前来，称扬我的名号，并且赞美这个国土，使那里的菩萨们增益功德。’ 那里的菩萨们说：‘那个人怎么样，竟然能作这样的化现？他的德行、力量、无畏，以及神通之力竟然如此！’香积佛说：‘非常伟大！一切十方世界都派遣化身前往，施作佛事，饶益众生。’ 于是，香积如来（Xiangji Tathagata）用众香钵盛满了香饭，交给化现的菩萨。