Chinese
于是会中四万四千人皆发阿耨多罗三藐三菩提心已，愿生彼国，白佛言：“网明菩萨得成佛时，我等愿生其国！” 问谈品第六(丹无此品名) 尔时长老大迦叶白佛言：“世尊！网明菩萨几时当得阿耨多罗三藐三菩提？” 佛言：“迦叶！汝自问网明。” 于是迦叶问网明菩萨言：“善男子！仁者几时当得阿耨多罗三藐三菩提？” 网明言：“大迦叶！若有问幻所化人：‘汝几时当得阿耨多罗三藐三菩提？’是幻人当云何答？” 大迦叶言：“善男子！幻所化人无决定相，当何所答？” 网明言：“大迦叶！一切诸法亦如幻所化人，无决定相，谁可问言：‘汝几时当成阿耨多罗三藐三菩提？’” 大迦叶言：“善男子！幻所化人离于自相，无异、无别、无所志愿。汝亦如是耶？若如是者，汝云何能利益无量众生？” 网明言：“阿耨多罗三藐三菩提即是一切众生性，一切众生性即是幻性，幻性即是一切法性。于是法中，我不见有利、不见无利。” 大迦叶言：“善男子！汝今不令众生住菩提耶？” 网明言：“诸佛菩提有住相耶？” 大迦叶言：“无也！” 网明言：“是故我今不令众生住于菩提，亦不令住声闻 现代汉语译本 佛陀说。 于是法会上四万四千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），并发愿往生那个佛国，对佛说：‘网明菩萨（Vimalakirti）成佛的时候，我们愿意往生到他的佛国！’ 问谈品第六（有些版本没有此品名） 这时，长老大迦叶（Mahakasyapa）对佛说：‘世尊！网明菩萨（Vimalakirti）什么时候才能证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）呢？’ 佛说：‘迦叶（Kasyapa）！你自己去问网明（Vimalakirti）。’ 于是，迦叶（Kasyapa）问网明菩萨（Vimalakirti）说：‘善男子！您什么时候才能证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）呢？’ 网明（Vimalakirti）说：‘大迦叶（Mahakasyapa）！如果有人问幻术所变出的人：‘你什么时候才能证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）？’这个幻化出来的人应该怎么回答呢？’ 大迦叶（Mahakasyapa）说：‘善男子！幻术所变出的人没有固定的形相，应该怎么回答呢？’ 网明（Vimalakirti）说：‘大迦叶（Mahakasyapa）！一切诸法也像幻术所变出的人一样，没有固定的形相，谁可以问他说：‘你什么时候才能成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）？’ 大迦叶（Mahakasyapa）说：‘善男子！幻术所变出的人脱离了自身的形相，没有差异、没有区别、也没有任何愿望。您也是这样吗？如果这样的话，您怎么能利益无量的众生呢？’ 网明（Vimalakirti）说：‘阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）就是一切众生的本性，一切众生的本性就是幻化的本性，幻化的本性就是一切法的本性。在这法性之中，我既看不到有利，也看不到无利。’ 大迦叶（Mahakasyapa）说：‘善男子！您现在不让众生安住于菩提吗？’ 网明（Vimalakirti）说：‘诸佛的菩提有安住的形相吗？’ 大迦叶（Mahakasyapa）说：‘没有。’ 网明（Vimalakirti）说：‘所以我现在不让众生安住于菩提，也不让他们安住于声闻。
English
English version The Buddha said. Then the forty-four thousand people in the assembly all aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and vowed to be born in that Buddha-land, saying to the Buddha: 'When Vimalakirti Bodhisattva (Vimalakirti) attains Buddhahood, we wish to be born in his land!' Chapter 6: Questions and Answers (Some versions do not have this chapter title) At that time, the elder Mahakasyapa (Mahakasyapa) said to the Buddha: 'World Honored One! When will Vimalakirti Bodhisattva (Vimalakirti) attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' The Buddha said: 'Kasyapa (Kasyapa)! Ask Vimalakirti (Vimalakirti) yourself.' Then Kasyapa (Kasyapa) asked Vimalakirti Bodhisattva (Vimalakirti), saying: 'Good man! When will you attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' Vimalakirti (Vimalakirti) said: 'Mahakasyapa (Mahakasyapa)! If someone asks a person created by illusion: 'When will you attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' How should that illusory person answer?' Mahakasyapa (Mahakasyapa) said: 'Good man! A person created by illusion has no fixed form, how should he answer?' Vimalakirti (Vimalakirti) said: 'Mahakasyapa (Mahakasyapa)! All dharmas are also like people created by illusion, having no fixed form. Who can ask them: 'When will you attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?'' Mahakasyapa (Mahakasyapa) said: 'Good man! A person created by illusion is detached from his own form, having no difference, no distinction, and no aspirations. Are you also like that? If so, how can you benefit countless beings?' Vimalakirti (Vimalakirti) said: 'Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is the nature of all beings, the nature of all beings is the nature of illusion, and the nature of illusion is the nature of all dharmas. Within this dharma-nature, I see neither benefit nor non-benefit.' Mahakasyapa (Mahakasyapa) said: 'Good man! Are you not now causing beings to abide in Bodhi?' Vimalakirti (Vimalakirti) said: 'Does the Bodhi of the Buddhas have an abiding form?' Mahakasyapa (Mahakasyapa) said: 'No.' Vimalakirti (Vimalakirti) said: 'Therefore, I do not now cause beings to abide in Bodhi, nor do I cause them to abide in the state of Sravakas.' -------------------------------------------------------------------------------- 、辟支佛道。” 大迦叶言：“善男子！汝今欲趣何所？” 网明言：“我所趣，如如趣。” 大迦叶言：“如无所趣，亦无有转。”
Chinese
网明言：“如如，无趣、无转，一切法住如相故，我亦无趣无转。” 大迦叶言：“若无趣无转，汝云何教化众生？” 网明言：“若人发愿，则是不能教化众生；若人于法有转，是亦不能教化众生。” 大迦叶言：“善男子！汝不转众生生死耶？” 网明言：“我尚不得生死，何况于生死中而转众生？” 大迦叶言：“汝不令众生得涅槃耶？” 网明言：“我尚不见涅槃，何况教化众生令住涅槃？” 大迦叶言：“善男子！若汝不得生死、不见涅槃，何故今为无量众生行于菩提，此岂不为灭度众生耶？” 网明言：“若菩萨得生死分别涅槃、因众生行于菩提，此则不应说为菩萨。” 大迦叶言：“善男子！汝今于何处行？” 网明言：“我非生死中行，非涅槃中行，亦不以众生相行。大迦叶！如汝所问：‘汝何处行’者，如佛所化人行处，吾于彼行。” 大迦叶言：“佛所化人无有行处。” 网明言：“当知一切众生所行亦如是相。” 大迦叶言：“佛所化人无贪、无 现代汉语译本：‘辟支佛道。’（Pratyekabuddha-yana，独自觉悟者的道路） 大迦叶（Mahākāśyapa，佛陀的弟子）言：‘善男子！你现在想要去哪里？’ 网明（Jālinīprabha，菩萨的名字）言：‘我所去的地方，如同真如（Tathata，事物的真实本性）所去的地方。’ 大迦叶言：‘真如无所去，也没有任何转变。’ 网明言：‘真如，没有去处，没有转变，一切法安住于如是之相（Tathata-lakshana，真如的相状）的缘故，我也无所去，没有转变。’ 大迦叶言：‘如果没有去处，没有转变，你如何教化众生？’ 网明言：‘如果有人执着于发愿，那就是不能教化众生；如果有人认为法有转变，这也是不能教化众生。’ 大迦叶言：‘善男子！你不转变众生的生死吗？’ 网明言：‘我尚且没有得到生死的实相，又怎么能在生死中转变众生呢？’ 大迦叶言：‘你不令众生得到涅槃（Nirvana，解脱）吗？’ 网明言：‘我尚且没有见到涅槃，又怎么能教化众生令他们安住于涅槃呢？’ 大迦叶言：‘善男子！如果你没有得到生死，没有见到涅槃，为什么现在为了无量众生修行菩提（Bodhi，觉悟），这难道不是为了灭度众生吗？’ 网明言：‘如果菩萨分别生死和涅槃，因为众生而修行菩提，这就不应该被称为菩萨。’ 大迦叶言：‘善男子！你现在在何处行走？’ 网明言：‘我不在生死中行走，不在涅槃中行走，也不以众生相行走。大迦叶！正如你所问：‘你在何处行走’，如同佛所化现的人行走的地方，我就在那里行走。’ 大迦叶言：‘佛所化现的人没有行走的地方。’ 网明言：‘应当知道一切众生所行走的地方也是如此之相。’ 大迦叶言：‘佛所化现的人没有贪婪，没有…’
English
English version: ‘The path of the Pratyekabuddha.’ (Pratyekabuddha-yana, the path of solitary Buddhas) Mahākāśyapa (Mahākāśyapa, a disciple of the Buddha) said, ‘Good man! Where do you intend to go now?’ Jālinīprabha (Jālinīprabha, name of a Bodhisattva) said, ‘Where I go is where Suchness (Tathata, the true nature of things) goes.’ Mahākāśyapa said, ‘Suchness has nowhere to go, nor any transformation.’ Jālinīprabha said, ‘Suchness has no destination, no transformation. Because all dharmas abide in the aspect of Suchness (Tathata-lakshana, the characteristic of Suchness), I also have no destination and no transformation.’ Mahākāśyapa said, ‘If there is no destination and no transformation, how do you teach and transform sentient beings?’ Jālinīprabha said, ‘If someone clings to making vows, they cannot teach and transform sentient beings; if someone thinks that the Dharma transforms, they also cannot teach and transform sentient beings.’ Mahākāśyapa said, ‘Good man! Do you not transform sentient beings from birth and death?’ Jālinīprabha said, ‘I have not even attained the reality of birth and death, how can I transform sentient beings within birth and death?’ Mahākāśyapa said, ‘Do you not lead sentient beings to Nirvana (Nirvana, liberation)?’ Jālinīprabha said, ‘I have not even seen Nirvana, how can I teach and transform sentient beings to abide in Nirvana?’ Mahākāśyapa said, ‘Good man! If you have not attained birth and death, and have not seen Nirvana, why do you now practice Bodhi (Bodhi, enlightenment) for countless sentient beings? Is this not for liberating sentient beings?’ Jālinīprabha said, ‘If a Bodhisattva distinguishes between birth and death and Nirvana, and practices Bodhi because of sentient beings, they should not be called a Bodhisattva.’ Mahākāśyapa said, ‘Good man! Where do you walk now?’ Jālinīprabha said, ‘I do not walk in birth and death, nor do I walk in Nirvana, nor do I walk with the appearance of sentient beings. Mahākāśyapa! As you asked: ‘Where do you walk?’, I walk where the person transformed by the Buddha walks.’ Mahākāśyapa said, ‘The person transformed by the Buddha has nowhere to walk.’ Jālinīprabha said, ‘You should know that the place where all sentient beings walk is also like that.’ Mahākāśyapa said, ‘The person transformed by the Buddha has no greed, no…’ --------------------------------------------------------------------------------
Chinese
恚、无痴，若一切众生所行如是相者，众生贪、恚、痴从何所起？” 网明言：“我今问汝，随意答我。大迦叶！汝今宁有贪恚痴不？” 答言：“不也。” 网明言：“是贪、恚、痴尽灭耶？” 答言：“不也。” 网明言：“若大迦叶今无贪、恚、痴，亦不尽灭者，汝置贪、恚、痴于何所耶？” 答言：“善男子！凡夫从颠倒、起妄想分别，生贪、恚、痴耳。贤圣法中善知颠倒实性故，无妄想分别，是以无贪、恚、痴。” “大迦叶！于汝意云何？若法从颠倒起，是法为实？为虚妄耶？” 答言：“是法虚妄，非是实也。” 网明言：“若法非实，可令实耶？” 答言：“不也！” 网明言：“若法非实，仁者欲于是中得贪、恚、痴耶？” 答言：“不也。” 网明言：“若然，何所是贪恚痴能恼众生者？” 答言：“善男子！若尔，一切法从本已来离贪、恚、痴相。” 网明言：“以是故，我说一切法相如佛所化。”说是法时，四万四千菩萨得柔顺法忍。 (丹有菩萨授记品第十二十五幅梵天上有萨婆若品第十一)◎尔时长老大迦叶白佛言：“世尊！若网明菩萨所见，众生不应复畏堕三恶道；若闻网明所 现代汉语译本： ‘如果一切众生的行为都像嗔恚（heì，愤怒）、无痴（wú chī，没有愚痴）这样，那么众生的贪（tān，贪婪）、嗔（chēn，愤怒）、痴（chī，愚痴）是从哪里产生的呢？’ 网明（Wǎng Míng，菩萨名）说：‘我现在问你，请随意回答我。大迦叶（Dà Jiāshè，佛陀的弟子名）！你现在有贪、嗔、痴吗？’ 回答说：‘没有。’ 网明说：‘是贪、嗔、痴已经完全灭尽了吗？’ 回答说：‘没有。’ 网明说：‘如果大迦叶你现在没有贪、嗔、痴，也没有完全灭尽，你把贪、嗔、痴放在哪里了呢？’ 回答说：‘善男子！凡夫因为颠倒（diāndǎo，错误的认知）、产生虚妄的分别，才生出贪、嗔、痴。贤圣的法中，善于了解颠倒的真实本性，所以没有虚妄的分别，因此没有贪、嗔、痴。’ ‘大迦叶！你认为怎么样？如果法是从颠倒产生的，这个法是真实的，还是虚妄的呢？’ 回答说：‘这个法是虚妄的，不是真实的。’ 网明说：‘如果法不是真实的，可以使它变成真实的吗？’ 回答说：‘不可以。’ 网明说：‘如果法不是真实的，仁者你想要从中得到贪、嗔、痴吗？’ 回答说：‘不想要。’ 网明说：‘如果这样，那么什么是贪、嗔、痴，能够恼乱众生呢？’ 回答说：‘善男子！如果是这样，一切法从本来就是远离贪、嗔、痴的相状的。’ 网明说：‘因此，我说一切法的相状如同佛所化现的一样。’说完这些法的时候，四万四千菩萨得到了柔顺法忍（róushùn fǎrěn，菩萨的境界）。 （《丹有菩萨授记品第十》二十五幅梵天上有萨婆若品第十一）当时长老大迦叶对佛说：‘世尊！如果网明菩萨所见是正确的，众生就不应该再害怕堕入三恶道；如果听到网明所说的……’
English
English version: ‘If all beings behave in such a way as without anger (heì) and without ignorance (wú chī), from where do the greed (tān), anger (chēn), and ignorance (chī) of beings arise?’ Wǎng Míng (name of a Bodhisattva) said, ‘I will now ask you; answer me as you please. Great Kāśyapa (Dà Jiāshè, name of a Buddha's disciple)! Do you now have greed, anger, and ignorance?’ He answered, ‘No.’ Wǎng Míng said, ‘Are greed, anger, and ignorance completely extinguished?’ He answered, ‘No.’ Wǎng Míng said, ‘If you, Great Kāśyapa, now have no greed, anger, and ignorance, and they are not completely extinguished, where have you placed greed, anger, and ignorance?’ He answered, ‘Good man! Ordinary people arise from inverted (diāndǎo, incorrect perceptions) and generate false discriminations, thus giving rise to greed, anger, and ignorance. In the Dharma of the wise and holy, one is skilled in knowing the true nature of inversion, therefore there are no false discriminations, and thus there is no greed, anger, and ignorance.’ ‘Great Kāśyapa! What do you think? If a dharma arises from inversion, is that dharma real or false?’ He answered, ‘That dharma is false, not real.’ Wǎng Míng said, ‘If a dharma is not real, can it be made real?’ He answered, ‘No!’ Wǎng Míng said, ‘If a dharma is not real, do you, the benevolent one, desire to obtain greed, anger, and ignorance from it?’ He answered, ‘No.’ Wǎng Míng said, ‘If that is so, then what is greed, anger, and ignorance that can afflict beings?’ He answered, ‘Good man! If that is so, all dharmas are, from their very origin, apart from the characteristics of greed, anger, and ignorance.’ Wǎng Míng said, ‘Therefore, I say that the characteristics of all dharmas are like those manifested by the Buddha.’ When this Dharma was spoken, forty-four thousand Bodhisattvas attained the Tolerance of Softness and Compliance with the Dharma (róushùn fǎrěn, a Bodhisattva's state). (Chapter Ten, 'Dānyǒu Bodhisattva Receives Prediction'; Twenty-fifth scroll; Chapter Eleven, 'Sārvajña in the Brahmā Heaven') At that time, the Elder Great Kāśyapa said to the Buddha, ‘World-Honored One! If what Wǎng Míng Bodhisattva sees is correct, beings should no longer fear falling into the three evil realms; if one hears what Wǎng Míng...’ --------------------------------------------------------------------------------