English
English version: 'Their minds are: constantly reflecting on their own faults, not discussing the shortcomings of others, and always using one mind to seek all merits. These are the eight dharmas.' When Vimalakirti (Vimalakirti, a lay bodhisattva) and Manjusri (Manjusri, the bodhisattva of wisdom) were expounding this Dharma in the assembly, hundreds of thousands of devas (gods) and humans all aroused the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, perfect enlightenment), and ten thousand bodhisattvas attained the anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the realization of the non-arising of all dharmas). Vimalakirti Sutra, Chapter 11: On the Conduct of a Bodhisattva At that time, the Buddha was expounding the Dharma in the Amra garden (Amra garden), and the ground there suddenly became vast and adorned, and the entire assembly turned golden. Ananda (Ananda, the Buddha's attendant) said to the Buddha: 'World Honored One! What is the cause and condition for this auspicious sign to appear? This place has suddenly become vast and adorned, and the entire assembly has turned golden.' The Buddha told Ananda: 'It is because Vimalakirti (Vimalakirti) and Manjusri (Manjusri), surrounded by the assembly with reverence, have resolved to come here, so this auspicious sign appears first.' Then, Vimalakirti (Vimalakirti) said to Manjusri (Manjusri): 'We can go together to see the Buddha, and together with the bodhisattvas, pay homage and make offerings.' Manjusri (Manjusri) said: 'Excellent! Let's go! Now is the right time.' Vimalakirti (Vimalakirti) then used his supernatural power to place the entire assembly, along with their lion seats (lion seat, a majestic seat), in his right palm, and went to where the Buddha was. Upon arriving, he placed them on the ground, prostrated himself at the Buddha's feet, circumambulated him seven times, joined his palms together with one mind, and stood to one side. All the bodhisattvas immediately vacated their seats, prostrated themselves at the Buddha's feet, also circumambulated him seven times, and stood to one side. All the great disciples, Sakra (Sakra, the lord of devas), Brahma (Brahma, the creator god), the Four Heavenly Kings (Four Heavenly Kings), and others, also vacated their seats, prostrated themselves at the Buddha's feet, and stood to one side. Then, the World Honored One, according to the Dharma, comforted the bodhisattvas and asked them to return to their seats, and they all received his instructions. After the assembly was seated, the Buddha said to Sariputra (Sariputra, the disciple foremost in wisdom): 'Have you seen the self-mastery and supernatural power displayed by the great bodhisattvas?' 'Yes, I have seen it!' 'What do you think?' 'World Honored One! What I have seen is inconceivable, beyond the imagination of the mind, and beyond the measurement of calculation.' At that time, Ananda (Ananda) said to the Buddha: 'World Honored One! The fragrance that is now being smelled has never been experienced before.' -------------------------------------------------------------------------------- ，是为何香？” 佛告阿难：“是彼菩萨毛孔之香。”
Chinese
于是舍利弗语阿难言：“我等毛孔亦出是香。” 阿难言：“此所从来？” 曰：“是长者维摩诘，从众香国，取佛余饭，于舍食者，一切毛孔皆香若此。” 阿难问维摩诘：“是香气住当久如？” 维摩诘言：“至此饭消。” 曰：“此饭久如当消？” 曰：“此饭势力至于七日，然后乃消。又阿难！若声闻人未入正位，食此饭者，得入正位，然后乃消；已入正位，食此饭者，得心解脱，然后乃消；若未发大乘意，食此饭者，至发意乃消；已发意食此饭者，得无生忍，然后乃消；已得无生忍，食此饭者，至一生补处，然后乃消。譬如有药，名曰上味，其有服者，身诸毒灭，然后乃消。此饭如是，灭除一切诸烦恼毒，然后乃消。” 阿难白佛言：“未曾有也，世尊！如此香饭能作佛事。” 佛言：“如是，如是！阿难！或有佛土以佛光明而作佛事，有以诸菩萨而作佛事，有以佛所化人而作佛事，有以菩提树而作佛事，有以佛衣服、卧具而作佛事，有以饭食而作佛事，有以园林台观而作佛事，有以三十二相、八十随形好而作佛事，有以佛身而作佛事，有以虚空而作佛事；众生应以此缘得入律行。有 现代汉语译本： ‘这是什么香？’ 佛告诉阿难（Ananda，佛陀的十大弟子之一）: ‘这是那些菩萨（Bodhisattva，为救度众生而发愿成佛的人）的毛孔散发出来的香味。’ 于是舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）对阿难说：‘我们的毛孔也散发出这种香味。’ 阿难问：‘这香味从何而来？’ 舍利弗说：‘是长者维摩诘（Vimalakirti，一位在家菩萨，以智慧和辩才著称）从众香国（Sarvagandha，一个充满香气的佛国）取来佛陀吃剩的饭，凡是在他家中吃过这饭的人，所有的毛孔都像这样散发香气。’ 阿难问维摩诘：‘这香气能持续多久？’ 维摩诘说：‘直到这饭消化完。’ 阿难问：‘这饭多久才能消化完？’ 维摩诘说：‘这饭的效力能持续七天，然后才会消化。还有，阿难！如果声闻人（Sravaka，听闻佛法而修行的人）还没有进入正位（Samadhi，正确的修行位置），吃了这饭，就能进入正位，然后才会消化；已经进入正位的人，吃了这饭，就能得到心解脱（Citta-vimutti，心的解脱），然后才会消化；如果还没有发起大乘意（Mahayana，普度众生的愿望），吃了这饭，直到发起大乘意才会消化；已经发起大乘意的人，吃了这饭，就能得到无生忍（Anutpattika-dharma-ksanti，对诸法不生不灭的证悟），然后才会消化；已经得到无生忍的人，吃了这饭，直到成为一生补处菩萨（Eka-jati-pratibaddha，下一生将成佛的菩萨）才会消化。譬如有一种药，名叫上味，凡是服用它的人，身上的各种毒素都会消除，然后药力才会消失。这饭也是这样，能消除一切烦恼毒，然后才会消化。’ 阿难对佛说：‘真是前所未有啊，世尊！这样的香饭竟然能做佛事（Buddha-karya，利益众生的事业）。’ 佛说：‘是的，是的！阿难！有些佛土用佛的光明来做佛事，有些用诸菩萨来做佛事，有些用佛所教化的人来做佛事，有些用菩提树（Bodhi tree，佛陀悟道之树）来做佛事，有些用佛的衣服、卧具来做佛事，有些用饭食来做佛事，有些用园林台观来做佛事，有些用三十二相（Lakshana，佛陀的三十二种殊胜的身体特征）、八十随形好（Anuvyanjana，佛陀的八十种较小的身体特征）来做佛事，有些用佛身来做佛事，有些用虚空来做佛事；众生应该通过这些因缘得以进入律行（Vinaya，戒律）。’
English
English version: ‘Why is there such a fragrance?’ The Buddha told Ananda (one of the ten principal disciples of the Buddha): ‘This is the fragrance from the pores of those Bodhisattvas (beings who have vowed to achieve Buddhahood for the sake of all sentient beings).’ Then Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to Ananda: ‘Our pores are also emitting this fragrance.’ Ananda asked: ‘Where does this come from?’ Sariputra replied: ‘It is because the elder Vimalakirti (a lay Buddhist known for his wisdom and eloquence) brought leftover rice from the Buddha from the Sarvagandha (a Buddha-land filled with fragrance) country. Whoever eats this rice in his house, all their pores emit such a fragrance.’ Ananda asked Vimalakirti: ‘How long will this fragrance last?’ Vimalakirti said: ‘Until this rice is digested.’ Ananda asked: ‘How long will it take for this rice to be digested?’ Vimalakirti said: ‘The power of this rice lasts for seven days, and then it will be digested. Furthermore, Ananda! If a Sravaka (a disciple who learns by hearing the teachings) who has not yet entered the Samadhi (right concentration), eats this rice, they will enter the Samadhi, and then it will be digested; if they have already entered the Samadhi, and eat this rice, they will attain Citta-vimutti (liberation of mind), and then it will be digested; if they have not yet aroused the Mahayana (the Great Vehicle, the path of universal salvation) intention, and eat this rice, it will be digested when they arouse the intention; if they have already aroused the intention, and eat this rice, they will attain Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), and then it will be digested; if they have already attained Anutpattika-dharma-ksanti, and eat this rice, it will be digested when they become an Eka-jati-pratibaddha (a Bodhisattva who will become a Buddha in the next life). It is like a medicine called Superior Flavor, whoever takes it, all the toxins in their body will be eliminated, and then it will be digested. This rice is the same, it eliminates all the poisons of afflictions, and then it will be digested.’ Ananda said to the Buddha: ‘This is unprecedented, World Honored One! Such fragrant rice can perform Buddha-karya (Buddha-work, activities that benefit sentient beings).’ The Buddha said: ‘So it is, so it is! Ananda! Some Buddha-lands use the Buddha's light to perform Buddha-karya, some use the Bodhisattvas to perform Buddha-karya, some use the Buddha's transformed beings to perform Buddha-karya, some use the Bodhi tree (the tree under which the Buddha attained enlightenment) to perform Buddha-karya, some use the Buddha's clothes and bedding to perform Buddha-karya, some use food and drink to perform Buddha-karya, some use gardens and pavilions to perform Buddha-karya, some use the thirty-two Lakshana (major marks of a Buddha) and eighty Anuvyanjana (minor marks of a Buddha) to perform Buddha-karya, some use the Buddha's body to perform Buddha-karya, some use emptiness to perform Buddha-karya; sentient beings should be able to enter the Vinaya (discipline) through these causes and conditions.’ --------------------------------------------------------------------------------
Chinese
以梦、幻、影、响、镜中像、水中月、热时炎，如是等喻而作佛事。有以音声、语言、文字而作佛事。或有清净佛土、寂寞无言、无说、无示、无识、无作、无为，而作佛事。如是，阿难！诸佛威仪进止，诸所施为，无非佛事。 “阿难！有此四魔，八万四千诸烦恼门，而诸众生为之疲劳，诸佛即以此法而作佛事，是名入一切诸佛法门。菩萨入此门者，若见一切净好佛土，不以为喜，不贪不高；若见一切不净佛土，不以为忧，不碍不没；但于诸佛生清净心，欢喜恭敬，未曾有也！诸佛如来功德平等！为化众生故，而现佛土不同。阿难！汝见诸佛国土，地有若干，而虚空无若干也；如是见诸佛色身有若干耳，其无碍慧无若干也。 “阿难！诸佛色身、威相、种性，戒、定、智慧、解脱、解脱知见，力、无所畏、不共之法、大慈、大悲，威仪所行，及其寿命，说法教化，成就众生，净佛国土，具诸佛法，悉皆同等，是故名为三藐三佛陀，名为多陀阿伽度，名为佛陀。阿难！若我广说此三句义，汝以劫寿，不能尽受；正使三千大千世界满中众生，皆如阿难多闻第一，得念总持，此诸人等，以劫之寿，亦不能受。如是，阿难！诸佛阿耨多罗三藐三菩提，无有限量，智慧辩才不可思议。” 阿难白佛言：“我 现代汉语译本 以梦、幻、影、响、镜中像、水中月、热时炎（海市蜃楼），像这些比喻来做佛事。有的用音声、语言、文字来做佛事。或者有清净的佛土，寂静无声，没有言说、没有指示、没有分别、没有造作、没有作为，以此来做佛事。像这样，阿难（Ananda）！诸佛的威仪举止，一切所作所为，没有不是佛事的。 ‘阿难（Ananda）！有这四种魔，八万四千种烦恼之门，众生因此而疲惫劳累，诸佛就用这些法来做佛事，这叫做进入一切诸佛的法门。菩萨进入这个法门，如果见到一切清净美好的佛土，不因此而欢喜，不贪恋也不自高自大；如果见到一切不清净的佛土，不因此而忧愁，不被障碍也不沉溺其中；只是对诸佛生起清净之心，欢喜恭敬，觉得非常难得！诸佛如来的功德是平等的！为了教化众生，才示现出不同的佛土。阿难（Ananda）！你看见诸佛的国土，土地有种种不同，但是虚空却没有种种不同；像这样，看见诸佛的色身有种种不同，但是他们无碍的智慧却没有种种不同。 ‘阿难（Ananda）！诸佛的色身、威德相好、种族姓氏，戒律、禅定、智慧、解脱、解脱知见，力量、无所畏惧、不共之法、大慈、大悲，威仪举止，以及寿命，说法教化，成就众生，清净佛土，具足诸佛之法，都完全相同，所以名为三藐三佛陀（Sammasambuddha，正等觉者），名为多陀阿伽度（Tathagata，如来），名为佛陀（Buddha，佛）。阿难（Ananda）！如果我广泛地解说这三句的含义，你用一劫的时间，也不能完全领受；即使三千大千世界充满众生，都像阿难（Ananda）你一样是多闻第一，得到忆念和总持的能力，这些人用一劫的时间，也不能完全领受。像这样，阿难（Ananda）！诸佛的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），没有穷尽，智慧辩才不可思议。’ 阿难（Ananda）对佛说：‘我'
English
English version Using metaphors such as dreams, illusions, shadows, echoes, reflections in a mirror, the moon in water, and mirages to perform Buddha-deeds. Some use sounds, languages, and words to perform Buddha-deeds. Others have pure Buddha-lands, silent and without words, without speaking, without showing, without perceiving, without acting, without doing, and use this to perform Buddha-deeds. Thus, Ananda! The dignified deportment of all Buddhas, their movements, and all their actions are nothing but Buddha-deeds. 'Ananda! There are these four demons and eighty-four thousand gates of afflictions, by which beings are wearied. The Buddhas use these very dharmas to perform Buddha-deeds. This is called entering the Dharma-gate of all Buddhas. When Bodhisattvas enter this gate, if they see pure and beautiful Buddha-lands, they are not delighted, not greedy, and not arrogant. If they see impure Buddha-lands, they are not worried, not obstructed, and not submerged. They simply generate a pure mind towards all Buddhas, rejoicing with reverence, feeling that it is unprecedented! The merits and virtues of all Tathagatas are equal! It is for the sake of transforming sentient beings that they manifest different Buddha-lands. Ananda! You see that the lands of the Buddhas have various differences, but space has no differences. Likewise, you see that the physical bodies of the Buddhas have various differences, but their unobstructed wisdom has no differences. 'Ananda! The physical bodies, majestic appearances, lineages, precepts, samadhi, wisdom, liberation, knowledge and vision of liberation, powers, fearlessnesses, unique dharmas, great kindness, great compassion, dignified deportment, lifespans, Dharma-speaking and teaching, accomplishment of sentient beings, purification of Buddha-lands, and possession of all Buddha-dharmas of all Buddhas are all equal. Therefore, they are called Sammasambuddha (Perfectly Enlightened One), called Tathagata (Thus Come One), and called Buddha (Enlightened One). Ananda! If I were to extensively explain the meaning of these three phrases, you would not be able to fully receive it even in a kalpa. Even if the three thousand great thousand worlds were filled with sentient beings, all as foremost in learning and possessing the power of memory and retention as you, Ananda, these people would not be able to fully receive it even in a kalpa. Thus, Ananda! The Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) of all Buddhas is inexhaustible, and their wisdom and eloquence are inconceivable.' Ananda said to the Buddha: 'I' -------------------------------------------------------------------------------- 从今已往，不敢自谓以为多闻。”