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佛告阿难：“勿起退意！所以者何？我说汝于声闻中为最多闻，非谓菩萨。且止，阿难！其有智者不应限度诸菩萨也；一切海渊尚可测量，菩萨禅定、智慧、总持、辩才一切功德不可量也。阿难！汝等舍置菩萨所行，是维摩诘一时所现神通之力。一切声闻、辟支佛于百千劫，尽力变化所不能作。” 尔时众香世界菩萨来者，合掌白佛言：“世尊！我等初见此土，生下劣想，今自悔责，舍离是心。所以者何？诸佛方便，不可思议！为度众生故，随其所应，现佛国异。唯然世尊！愿赐少法，还于彼土，当念如来。” 佛告诸菩萨：“有尽无尽解脱法门，汝等当学。何谓为尽？谓有为法；何谓无尽？谓无为法。如菩萨者，不尽有为，不住无为。 “何谓不尽有为？谓不离大慈，不舍大悲；深发一切智心，而不忽忘；教化众生，终不厌倦；于四摄法，常念顺行；护持正法，不惜躯命；种诸善根，无有疲厌。志常安住，方便回向；求法不懈，说法无吝；勤供诸佛。故入生死而无所畏；于诸荣辱，心无忧喜；不轻未学，敬学如佛；堕烦恼者，令发正念，于远离乐，不以为贵；不着己乐，庆于彼乐。在诸禅定，如地狱想；于生死中，如园观想；见来求者，为善师想；舍诸 现代汉语译本：从今以后，我不敢再说自己是听闻最多的了。 佛陀告诉阿难：“不要产生退缩的想法！为什么呢？我说你在声闻弟子中是听闻最多的，但不是说你比得上菩萨。先到这里吧，阿难！有智慧的人不应该限制和衡量菩萨的境界；一切海洋深渊尚且可以测量，菩萨的禅定、智慧、总持（dharani，记忆和保持正法的能力）、辩才以及一切功德是不可测量的。阿难！你们先放下对菩萨所行境界的探究，这仅仅是维摩诘（Vimalakirti）一时所展现的神通力量。一切声闻、辟支佛（Pratyekabuddha，缘觉）即使经历百千劫，竭尽全力变化也无法做到。” 这时，从众香世界来的菩萨们，合掌对佛说：“世尊！我们最初来到这个世界，产生了低劣的想法，现在我们感到后悔和自责，舍弃了这种想法。为什么呢？诸佛的方便法门，不可思议！为了度化众生，根据他们各自的根器，示现不同的佛国景象。唯愿世尊！赐予我们少许佛法，让我们回到自己的国土，能够忆念如来。” 佛陀告诉诸位菩萨：“有一种尽与无尽的解脱法门，你们应当学习。什么叫做尽？指的是有为法（conditioned phenomena，因缘和合而成的现象）；什么叫做无尽？指的是无为法（unconditioned phenomena，不依赖因缘的现象）。如同菩萨，不舍弃有为法，也不执着于无为法。 “什么叫做不舍弃有为法？指的是不离弃大慈（maha-karuna，给予众生快乐的愿望），不舍弃大悲（maha-karuna，解除众生痛苦的愿望）；深深发起一切智心（sarvajna-citta，通达一切事物的智慧），而不轻易忘记；教化众生，终不厌倦；对于四摄法（catuh-samgraha-vastuni，布施、爱语、利行、同事），常常想着去顺应和实行；护持正法，不惜牺牲自己的生命；种植各种善根，没有疲惫和厌倦。心志常常安住，方便回向（parinama，将功德回向给众生）；求法不懈怠，说法不吝啬；勤奋供养诸佛。因此进入生死轮回而无所畏惧；对于各种荣耀和侮辱，心中没有忧愁和喜悦；不轻视尚未学习的人，尊敬学习的人如同尊敬佛陀；对于堕入烦恼的人，令他们发起正念；对于远离世俗的快乐，不认为珍贵；不执着于自己的快乐，庆幸他人的快乐。处于各种禅定之中，如同身处地狱；在生死轮回之中，如同在花园中游览；见到前来求法的人，视为善知识；舍弃各种
English
English version: From now on, I dare not claim myself to be the most learned.' The Buddha told Ananda: 'Do not give rise to thoughts of retreat! Why? I said that among the Sravakas (hearers), you are the most learned, but not that you are comparable to Bodhisattvas. Enough, Ananda! Those who are wise should not limit or measure Bodhisattvas; even the depths of all oceans can be measured, but the Bodhisattvas' dhyana (meditative absorption), wisdom, dharani (retention), eloquence, and all merits are immeasurable. Ananda! You should set aside the practices of Bodhisattvas; this is merely the power of the supernatural abilities manifested by Vimalakirti (Vimalakirti) at one time. All Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), even after hundreds of thousands of kalpas (aeons) of striving and transformation, could not accomplish this.' At that time, the Bodhisattvas who came from the World of All Fragrances, with their palms together, said to the Buddha: 'World-Honored One! When we first saw this land, we gave rise to inferior thoughts; now we regret and reproach ourselves, and abandon this mind. Why? The expedient means of the Buddhas are inconceivable! In order to liberate sentient beings, according to their respective capacities, they manifest different Buddha-lands. We only wish, World-Honored One! That you would bestow upon us a small amount of Dharma, so that when we return to our lands, we may remember the Tathagata (Thus Come One).' The Buddha told the Bodhisattvas: 'There is a Dharma-gate of exhaustion and inexhaustion for liberation, which you should learn. What is meant by exhaustion? It refers to conditioned phenomena (samskrta-dharma); what is meant by inexhaustion? It refers to unconditioned phenomena (asamskrta-dharma). Like a Bodhisattva, he does not abandon conditioned phenomena, nor does he dwell in unconditioned phenomena.' 'What is meant by not abandoning conditioned phenomena? It refers to not abandoning great loving-kindness (maha-maitri), not abandoning great compassion (maha-karuna); deeply arousing the mind of all-wisdom (sarvajna-citta), and not forgetting it; teaching and transforming sentient beings, never becoming weary; with regard to the Four Means of Attraction (catuh-samgraha-vastuni: giving, kind speech, beneficial action, and cooperation), constantly thinking of conforming to and practicing them; protecting and upholding the True Dharma, not sparing one's own life; planting all kinds of good roots, without fatigue or weariness. The will is always abiding, expediently dedicating (parinama) merit to sentient beings; seeking the Dharma without懈怠, speaking the Dharma without吝啬; diligently making offerings to all Buddhas. Therefore, entering birth and death without fear; with regard to all glory and disgrace, the mind is without sorrow or joy; not looking down on those who have not yet learned, respecting those who are learning as if they were Buddhas; for those who have fallen into afflictions, causing them to arouse right mindfulness; with regard to the joy of detachment, not considering it precious; not attached to one's own joy, rejoicing in the joy of others. Being in all kinds of dhyana (meditative absorption), thinking of it as being in hell; in birth and death, thinking of it as being in a garden; seeing those who come seeking, thinking of them as good teachers; abandoning all --------------------------------------------------------------------------------
Chinese
所有，具一切智想；见毁戒人，起救护想；诸波罗蜜，为父母想；道品之法，为眷属想。发行善根，无有齐限；以诸净国严饰之事，成己佛土；行无限施，具足相好；除一切恶，净身口意。生死无数劫，意而有勇；闻佛无量德，志而不倦。以智慧剑，破烦恼贼；出阴界入，荷负众生，永使解脱。以大精进，摧伏魔军，常求无念实相智慧行；于世间法少欲知足，于出世间求之无厌，而不舍世间法，不坏威仪法而能随俗。起神通慧，引导众生，得念总持，所闻不忘。善别诸根，断众生疑；以乐说辩，演法无碍。净十善道，受天、人福；修四无量，开梵天道。劝请说法，随喜赞善，得佛音声；身口意善，得佛威仪。深修善法，所行转胜；以大乘教，成菩萨僧；心无放逸，不失众善。行如此法，是名菩萨不尽有为。 “何谓菩萨不住无为？谓修学空，不以空为证；修学无相、无作，不以无相、无作为证；修学无起，不以无起为证。观于无常，而不厌善本；观世间苦，而不恶生死；观于无我，而诲人不倦；观于寂灭，而不永灭；观于远离，而身心修善；观无所归，而归趣善法；观于无生，而以生法荷负一切；观于无漏，而不断诸漏；观无所行，而以行法教化众生；观于空无，而不舍大悲；观正法位，而不随小乘；观诸法虚 现代汉语译本 对于一切众生，都抱持着获得一切智慧的想法；见到毁犯戒律的人，生起救护他们的想法；对于诸波罗蜜（pāramitā，到彼岸），视其为父母一般；对于三十七道品（bodhipakkhiyadhamma，菩提分法），视其为眷属一般。发起善根，没有止境；用各种清净佛国的庄严事物，来成就自己的佛土；行持无量的布施，具足美好的相好；去除一切恶行，清净身口意三业。在无数次的生死轮回中，意志坚定而有勇气；听闻佛陀无量的功德，心志不懈怠。用智慧之剑，破除烦恼的贼寇；脱离五阴（pañca khandha，组成人身的五种要素）、十二入（dvādasāyatana，感觉的来源）的束缚，肩负起救度众生的重任，让他们永远解脱。以大精进力，摧伏魔军，常求无念的实相智慧之行；对于世间法少欲知足，对于出世间法追求永不满足，但不舍弃世间法，不破坏威仪之法而能随顺世俗。生起神通智慧，引导众生，获得忆念不忘的总持（dhāraṇī，陀罗尼），所听闻的都能记住。善于分辨众生的根器，断除众生的疑惑；以雄辩的口才，演说佛法没有障碍。清净十善道，享受天人和乐；修习四无量心（catasso appamaññā，慈、悲、喜、舍），开启通往梵天之路。劝请佛陀说法，随喜赞叹他人的善行，获得佛陀的声音；身口意三业都行善，获得佛陀的威仪。深入修习善法，所作所为越来越殊胜；以大乘佛法，成就菩萨僧团；内心不放逸，不失去各种善行。行持如此之法，这叫做菩萨不舍弃有为法。 ‘什么叫做菩萨不住于无为法呢？’ 意思是说，修学空性，但不以证悟空性为最终目的；修学无相、无作，但不以证得无相、无作为最终目的；修学无起，但不以证得无起为最终目的。观察世事无常，但不厌倦行善的根本；观察世间充满痛苦，但不厌恶生死轮回；观察一切事物没有自我，但教诲他人永不疲倦；观察寂灭的境界，但不永远进入寂灭；观察远离尘世，但身心都修习善法；观察无所归依，但归向美好的佛法；观察万法无生，但以生法来承担一切众生；观察没有烦恼的漏失，但不中断各种烦恼的生起；观察无所作为，但以各种行为来教化众生；观察空性与虚无，但不舍弃大慈悲心；观察正法的地位，但不随顺小乘佛法；观察诸法虚幻不实。
English
English version Towards all beings, maintain the thought of attaining all wisdom; upon seeing those who violate precepts, generate the thought of protecting them; regard the pāramitā (perfections) as one would one's parents; regard the bodhipakkhiyadhamma (thirty-seven factors of enlightenment) as one would one's family. Generate roots of goodness without limit; adorn one's own Buddha-land with the adornments of pure Buddha-lands; practice limitless giving, possessing perfect marks and qualities; eliminate all evil, purify body, speech, and mind. Through countless lifetimes of birth and death, be courageous in intention; upon hearing of the Buddha's immeasurable virtues, be unwavering in aspiration. With the sword of wisdom, destroy the thieves of affliction; emerge from the realms of the aggregates (pañca khandha), sense bases (dvādasāyatana), and take upon oneself the burden of sentient beings, enabling them to be forever liberated. With great diligence, subdue the armies of Māra, constantly seeking the practice of non-conceptual, true-nature wisdom; be content with little in worldly matters, yet insatiably seek the transcendent, without abandoning worldly practices, and while maintaining proper conduct, be able to adapt to customs. Generate supernormal powers and wisdom, guiding sentient beings, attaining the dhāraṇī (retentive memory), never forgetting what is heard. Be skilled in discerning the faculties of beings, severing their doubts; with eloquent speech, expound the Dharma without obstruction. Purify the ten wholesome paths, receiving the blessings of gods and humans; cultivate the four immeasurables (catasso appamaññā), opening the path to the Brahma heavens. Encourage the Buddha to teach the Dharma, rejoice in and praise the goodness of others, attaining the voice of the Buddha; with body, speech, and mind all virtuous, attain the dignified bearing of the Buddha. Deeply cultivate virtuous practices, making one's actions increasingly excellent; with the Mahāyāna teachings, establish the Bodhisattva Sangha; with a mind free from negligence, never lose any good qualities. Practicing in this way is called a Bodhisattva not exhausting conditioned existence. ‘What is meant by a Bodhisattva not abiding in the unconditioned?’ It means cultivating emptiness, but not taking emptiness as the ultimate attainment; cultivating signlessness and non-action, but not taking signlessness and non-action as the ultimate attainment; cultivating non-arising, but not taking non-arising as the ultimate attainment. Observing impermanence, but not being averse to the roots of goodness; observing the suffering of the world, but not disliking birth and death; observing no-self, but tirelessly teaching others; observing quiescence, but not entering into eternal extinction; observing detachment, but cultivating goodness in body and mind; observing no refuge, but taking refuge in virtuous Dharma; observing no-birth, but taking on the burden of all beings with the Dharma of birth; observing no outflows, but not ceasing all outflows; observing no action, but teaching sentient beings with action; observing emptiness and nothingness, but not abandoning great compassion; observing the position of the true Dharma, but not following the Small Vehicle; observing all dharmas as illusory. --------------------------------------------------------------------------------
Chinese
妄，无牢无人、无主无相，本愿未满，而不虚福德、禅定、智慧。修如此法，是名菩萨不住无为。 “又具福德故，不住无为；具智慧故，不尽有为。大慈悲故，不住无为；满本愿故，不尽有为。集法药故，不住无为；随授药故，不尽有为。知众生病故，不住无为；灭众生病故，不尽有为。诸正士菩萨以修此法，不尽有为、不住无为，是名尽无尽解脱法门，汝等当学！” 尔时彼诸菩萨闻说是法，皆大欢喜，以众妙华、若干种色、若干种香，散遍三千大千世界，供养于佛，及此经法，并诸菩萨已，稽首佛足，叹未曾有！言：“释迦牟尼佛乃能于此善行方便。”言已，忽然不现，还到彼国。 维摩诘所说经见阿閦佛品第十二 尔时世尊问维摩诘：“汝欲见如来，为以何等观如来乎？” 维摩诘言：“如自观身实相，观佛亦然。我观如来前际不来，后际不去，今则不住。不观色，不观色如，不观色性。不观受、想、行、识，不观识如，不观识性，非四大起，同于虚空。六入无积，眼、耳、鼻、舌、身、心已过；不在三界，三垢已离。顺三脱门，具足三明，与无明等。不一相、不异相，不自相、不他相，非无相、非取相。不此岸，不彼岸，不中流，而化众生。观于寂灭，亦不永灭。不此不彼 现代汉语译本：虚妄之法，没有坚固性，没有主人，没有表相，本来的誓愿尚未圆满，但不会白白浪费福德、禅定和智慧。修习这样的法门，就叫做菩萨不住于无为之境。 ‘又因为具备福德，所以不住于无为；因为具备智慧，所以不会穷尽有为。因为具有大慈悲心，所以不住于无为；为了圆满根本的誓愿，所以不会穷尽有为。积聚了法药，所以不住于无为；随着众生的需要给予药物，所以不会穷尽有为。知道众生的病苦，所以不住于无为；为了灭除众生的病苦，所以不会穷尽有为。诸位正士菩萨通过修习这种法门，不会穷尽有为，也不会安住于无为，这叫做尽无尽解脱法门，你们应当学习！’ 当时，那些菩萨听闻了这种法门，都非常欢喜，用各种美妙的鲜花、各种颜色、各种香气，散布遍满三千大千世界，供养佛陀，以及这部经法，还有各位菩萨，然后顶礼佛足，赞叹说从未有过这样的事！说：‘释迦牟尼佛竟然能够如此巧妙地运用方便法门。’说完，忽然消失不见，回到了他们的国度。 《维摩诘所说经·见阿閦佛品》第十二 当时，世尊问维摩诘（Vimalakirti，一位在家菩萨的名字）：‘你想要见如来（Tathagata，佛的称号），用什么方法来观察如来呢？’ 维摩诘说：‘如同自己观察自身实相一样，观察佛也是如此。我观察如来，前际不来，后际不去，现在不住。不观察色（rupa，物质），不观察色的如（tathata，真如），不观察色的自性。不观察受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识），不观察识的如，不观察识的自性，不是由四大（地、水、火、风）生起，如同虚空一样。六入（眼、耳、鼻、舌、身、意）没有积聚，眼、耳、鼻、舌、身、心已经超越；不在三界（欲界、色界、无色界）之中，已经脱离了三垢（贪、嗔、痴）。顺应三脱门（空门、无相门、无作门），具足三明（宿命明、天眼明、漏尽明），与无明（avidya，无知）平等。不一相，不异相，不自相，不他相，非无相，非取相。不在此岸，不在彼岸，不在中流，却化度众生。观察寂灭，也不是永远的断灭。不在此，不在彼。