English
English version: 'Those who are endowed with the merits of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, can never exhaust what is left over from their meals.' Thereupon, the rice in the bowl satisfied the entire assembly, and there was still plenty left over. Those Bodhisattvas, Śrāvakas, gods, and humans who ate this rice felt peaceful and happy, just like the Bodhisattvas in the Land of All-Joyful Adornments (Sarvalokasukhāvatī); moreover, every pore of their skin emitted a wonderful fragrance, just like the fragrance of the trees in the Land of All Fragrances (Gandhavatī). At that time, Vimalakīrti (维摩诘) asked the Bodhisattva of All Fragrances: 'How does the Tathāgata All-Fragrance-Accumulated (Gandhasaṃcayasugata) teach the Dharma?' That Bodhisattva said: 'The Tathāgata in our land does not teach with words, but uses various fragrances to enable gods and humans to enter the discipline of the Dharma. The Bodhisattvas each sit under a fragrant tree, and upon smelling this wonderful fragrance, they immediately attain the Samādhi of the Treasury of All Merits (sarvagunākaragarbhasamādhi). Those who attain this Samādhi are fully endowed with all the merits of a Bodhisattva.' Those Bodhisattvas asked Vimalakīrti: 'How does the World-Honored One Śākyamuni (释迦牟尼) teach the Dharma in this world?' Vimalakīrti said: 'The beings in this land are stubborn and difficult to transform, so the Buddha teaches with stern words to subdue them. He says, 'This is hell (naraka), this is an animal (tiryak), this is a hungry ghost (preta), these are places of suffering, places where foolish people are born; this is evil conduct of the body, this is the retribution for evil conduct of the body; this is evil conduct of speech, this is the retribution for evil conduct of speech; this is evil conduct of mind, this is the retribution for evil conduct of mind; this is killing (prāṇātipāta), this is the retribution for killing; this is taking what is not given (adattādāna), this is the retribution for taking what is not given; this is sexual misconduct (kāmamithyācāra), this is the retribution for sexual misconduct; this is false speech (mṛṣāvāda), this is the retribution for false speech; this is divisive speech (paiśunya), this is the retribution for divisive speech; this is harsh speech (pāruṣya), this is the retribution for harsh speech; this is idle chatter (saṃbhinna-pralāpa), this is the retribution for idle chatter; this is covetousness (abhidhyā), this is the retribution for covetousness; this is anger (vyāpāda), this is the retribution for anger; this is wrong view (mithyādṛṣṭi), this is the retribution for wrong view; this is stinginess (mātsarya), this is the retribution for stinginess; this is breaking the precepts (duḥśīlya), this is the retribution for breaking the precepts; this is wrath (krodha), this is the retribution for wrath; this is laziness (kausīdya), this is the retribution for laziness; this is a distracted mind (vikṣepa), this is the retribution for a distracted mind; this is ignorance (moha), this is the retribution for ignorance; this is establishing precepts, this is upholding precepts, this is violating precepts; this is what should be done, this is what should not be done; this is an obstacle, this is not an obstacle; this is incurring offense, this is being free from offense.' -------------------------------------------------------------------------------- ；是净，是垢；是有漏，是无漏；是邪道，是正道；是有为，是无为；是世间，是涅槃。以难化之人，心如猿猴，故以若干种法，制御其心，乃可调伏。譬如象马，𢤱悷不调，加诸楚毒，乃至彻骨，然后调伏。如是刚强难化众生，故以一切苦切之言，乃可入律。” 彼诸菩萨闻说是已，皆曰：“未曾有也！如世尊释迦牟尼佛，隐其无量自在之力，乃以贫所乐法，度脱众生；斯诸菩萨亦能劳谦，以无量大悲，生是佛土。” 维摩诘言：“此土菩萨于诸众生大悲坚固，诚如所言。然其一世饶益众生，多于彼国百千劫行。所以者何？此娑婆世界有十事善法，诸余净土之所无有。何等为十？以布施摄贫穷，以净戒摄毁禁，以忍辱摄瞋恚，以精进摄懈怠，以禅定摄乱意，以智慧摄愚痴，说除难法度八难者，以大乘法度乐小乘者，以诸善根济无德者，常以四摄成就众生，是为十。” 彼菩萨曰：“菩萨成就几法？于此世界行无疮疣，生于净土。” 维摩诘言：“菩萨成就八法，于此世界行无疮疣，生于净土。何等为八？饶益众生，而不望报；代一切众生受诸苦恼，所作功德尽以施之；等心众生，谦下无碍；于诸菩萨视之如佛；所未闻经，闻之不疑；不与声闻而相违背；不嫉彼供，不高己利，而于其中调伏 { "translations": [ '是清净，是污垢；是有烦恼，是无烦恼；是邪道，是正道；是有为法，是无为法；是世间，是涅槃（Nirvana，解脱）。因为难以教化的人，心像猿猴一样躁动，所以用各种各样的方法，来控制他们的心，才可以调伏。譬如大象和烈马，凶暴不驯服，施加鞭打，甚至深入骨髓，然后才能调伏。像这样刚强难以教化的众生，所以用一切严厉的言辞，才可以使他们进入正道。', '那些菩萨听了这些话，都说：“真是前所未有啊！像世尊释迦牟尼佛（Sakyamuni Buddha），隐藏他无量的自在神力，却用贫贱之人所喜好的法门，来度脱众生；这些菩萨也能谦虚勤劳，用无量的大悲心，降生到这个佛土。”', '维摩诘（Vimalakirti）说：“这个世界的菩萨对于众生的大悲心非常坚定，确实像你们所说的那样。然而他们在一世中所饶益的众生，超过了在其他佛国百千劫的修行。这是什么原因呢？因为这个娑婆世界（Saha World）有十种善法，是其他清净佛土所没有的。是哪十种呢？用布施来摄受贫穷的人，用清净的戒律来摄受毁犯禁戒的人，用忍辱来摄受嗔恚的人，用精进来摄受懈怠的人，用禅定来摄受散乱的心意，用智慧来摄受愚痴的人，宣说去除苦难的法门来度脱身处八难的人，用大乘佛法来度脱喜欢小乘佛法的人，用各种善根来救济没有功德的人，常常用四摄法来成就众生，这就是这十种善法。”', '那些菩萨说：“菩萨成就多少种法，才能在这个世界修行没有过失，并且往生到清净的佛土？”', '维摩诘（Vimalakirti）说：“菩萨成就八种法，才能在这个世界修行没有过失，并且往生到清净的佛土。是哪八种呢？饶益众生，而不期望回报；代替一切众生承受各种苦恼，所做的功德全部施舍给他们；平等对待众生，谦虚恭敬没有障碍；对于其他菩萨，视他们如同佛一样；对于没有听过的经典，听了之后不怀疑；不与声闻乘（Sravaka）的修行者相违背；不嫉妒别人的供养，不抬高自己的利益，并且在这些方面调伏自己的心。”' ], "english_translations": [ '\'It is purity, it is defilement; it is with outflows, it is without outflows; it is the wrong path, it is the right path; it is conditioned, it is unconditioned; it is the world, it is Nirvana (Nirvana, liberation).\'. Because those who are difficult to transform have minds like monkeys, various methods are used to control their minds, so that they can be tamed. For example, wild elephants and horses, being fierce and untamed, are whipped until the pain penetrates their bones, and then they are tamed. Likewise, for those stubborn and difficult-to-transform beings, only with all kinds of harsh words can they be brought into the discipline.', 'When those Bodhisattvas heard this, they all said, \'It is unprecedented! Like the World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), who conceals his immeasurable power of freedom and uses the Dharma that the poor delight in to liberate beings; these Bodhisattvas are also able to be diligent and humble, and with immeasurable great compassion, are born in this Buddha-land.\'', 'Vimalakirti (Vimalakirti) said, \'The great compassion of the Bodhisattvas in this land towards all beings is firm, just as you have said. However, the benefit they bring to beings in one lifetime exceeds the practice of hundreds of thousands of kalpas in other Buddha-lands. Why is this? Because this Saha World (Saha World) has ten good Dharmas that other pure lands do not have. What are the ten? Using generosity to embrace the poor, using pure precepts to embrace those who violate the precepts, using patience to embrace anger, using diligence to embrace laziness, using meditation to embrace the distracted mind, using wisdom to embrace ignorance, expounding the Dharma to remove difficulties to liberate those in the eight difficulties, using the Mahayana Dharma to liberate those who delight in the Hinayana Dharma, using all good roots to aid those without virtue, and constantly using the four means of attraction to accomplish beings. These are the ten.\'', 'Those Bodhisattvas said, \'How many Dharmas must a Bodhisattva accomplish to practice in this world without fault and be born in a pure land?\'', 'Vimalakirti (Vimalakirti) said, \'A Bodhisattva who accomplishes eight Dharmas can practice in this world without fault and be born in a pure land. What are the eight? Benefiting beings without expecting reward; bearing all suffering for all beings, and giving all the merit they have accumulated to them; treating all beings equally, being humble and without obstruction; regarding all Bodhisattvas as Buddhas; not doubting the sutras they have not heard before after hearing them; not contradicting the Sravakas (Sravaka); not being jealous of others\' offerings, not exalting one\'s own benefits, and taming one\'s mind in these aspects.\'' ] } --------------------------------------------------------------------------------
Chinese
其心；常省己过，不讼彼短，恒以一心求诸功德，是为八法。” 维摩诘、文殊师利于大众中说是法时，百千天、人皆发阿耨多罗三藐三菩提心，十千菩萨得无生法忍。 维摩诘所说经菩萨行品第十一 是时佛说法于庵罗树园，其地忽然广博严事，一切众会皆作金色。阿难白佛言：“世尊！以何因缘，有此瑞应？是处忽然广博严事，一切众会皆作金色。” 佛告阿难：“是维摩诘、文殊师利，与诸大众恭敬围绕，发意欲来，故先为此瑞应。” 于是维摩诘语文殊师利：“可共见佛，与诸菩萨礼事供养。” 文殊师利言：“善哉！行矣！今正是时。” 维摩诘即以神力，持诸大众并师子座，置于右掌，往诣佛所。到已着地，稽首佛足，右绕七匝，一心合掌，在一面立；其诸菩萨即皆避座，稽首佛足，亦绕七匝，于一面立；诸大弟子、释、梵、四天王等，亦皆避座，稽首佛足，在一面立。 于是世尊如法慰问诸菩萨已，各令复坐，即皆受教。众坐已定，佛语舍利弗：“汝见菩萨大士，自在神力之所为乎？” “唯然，已见！” “于汝意云何？”“世尊！我睹其为不可思议，非意所图，非度所测。” 尔时阿难白佛言：“世尊！今所闻香，自昔未有 现代汉语译本：他们的心念是：经常反省自己的过失，不议论别人的缺点，恒常用一心去追求各种功德，这就是八法。 维摩诘（Vimalakirti，一位在家菩萨）和文殊师利（Manjusri，智慧的菩萨）在大众中宣说此法时，成百上千的天人和人，都发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），一万菩萨证得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的证悟）。 《维摩诘所说经·菩萨行品》第十一 这时，佛在庵罗树园（Amra garden）说法，那里的地面忽然变得广阔而庄严，一切与会大众都变成了金色。阿难（Ananda，佛陀的侍者）禀告佛说：‘世尊！因为什么因缘，有这样的瑞相出现？这个地方忽然变得广阔而庄严，一切与会大众都变成了金色。’ 佛告诉阿难：‘是维摩诘（Vimalakirti）和文殊师利（Manjusri），与各位大众恭敬围绕，发心想要前来，所以先出现这样的瑞相。’ 于是，维摩诘（Vimalakirti）对文殊师利（Manjusri）说：‘我们可以一起去见佛，与各位菩萨一起礼拜供养。’ 文殊师利（Manjusri）说：‘很好！出发吧！现在正是时候。’ 维摩诘（Vimalakirti）就用神通力，把各位大众连同师子座（lion seat，庄严的座位）一起，放在右掌中，前往佛陀所在之处。到达后，将他们放在地上，顶礼佛足，向右绕行七圈，一心合掌，站在一边；各位菩萨立刻都避开座位，顶礼佛足，也绕行七圈，站在一边；各位大弟子、释（Sakra，帝释天）、梵（Brahma，大梵天）、四天王（Four Heavenly Kings）等，也都避开座位，顶礼佛足，站在一边。 这时，世尊按照佛法慰问各位菩萨后，各自让他们回到座位，他们都接受了教诲。大众坐定后，佛对舍利弗（Sariputra，智慧第一的弟子）说：‘你看见菩萨大士所展现的自在神通力了吗？’ ‘是的，我看见了！’ ‘你认为怎么样？’‘世尊！我所见到的，是不可思议的，不是心思所能想象，不是度量所能测度的。’ 这时，阿难（Ananda）禀告佛说：‘世尊！现在所闻到的香气，是过去从来没有的。