Chinese
“梵天！是故当知，一切法无说、无示、无有护念，是法终不可灭、不可护念。若欲护此法者，为欲护念虚空。梵天！菩萨若言：‘欲有所受法’者，即非法言。所以者何？出过一切言论。是名菩萨乐无诤讼。梵天！若有菩萨于此众中作是念：‘今说是法’，当知是人即非听法。所以者何？不听法者乃为听法。” 梵天言：“何故说不听法者乃为听法？” 文殊师利言：“眼、耳、鼻、舌、身、意不漏，是听法也。所以者何？若于内六入不漏，色声香味触法中乃为听法。” 尔时会中三万二千天子、五百比丘、三百比丘尼、八百优婆塞、八百优婆夷，闻文殊师利所说，皆得无生法忍；得是忍已作是言：“如是，如是！文殊师利！如仁者所说，不听法者乃为听法。” 尔时思益梵天问得忍诸菩萨言：“汝等岂不听是经耶？” 诸菩萨言：“如我等听，以不听为听。” 又问：“汝等云何知是法耶？” 答言：“以不知为知。” 又问：“汝等得何等故名为得忍？” 答言：“以一切法不可得故，我等名为得忍。” 思益言：“云何随是法行？” 答言：“以不随 现代汉语译本： 佛陀对于这部经，有教法、有解说、有指示，可以去守护忆念吗？ 思益（Vimalakirti的别名，意为‘思索利益’）回答：‘不能。’ ‘梵天（Brahma，印度教的创造神，在此处指代听法的菩萨）！因此应当知道，一切法没有解说、没有指示、没有守护忆念，这样的法最终是不可毁灭、不可守护忆念的。如果想要守护此法，就像想要守护虚空一样。梵天！菩萨如果说：‘想要有所接受的法’，这就是非法的言论。为什么呢？因为已经超越了一切言论。这叫做菩萨乐于没有争讼。梵天！如果有菩萨在这个集会中这样想：‘现在所说的是法’，应当知道这个人就不是在听法。为什么呢？不听法的人才是在听法。’ 梵天问：‘为什么说不听法的人才是在听法？’ 文殊师利（Manjusri，智慧的象征）回答：‘眼、耳、鼻、舌、身、意不向外流失，这就是听法。为什么呢？如果在内在的六入（眼、耳、鼻、舌、身、意）不向外流失，在色、声、香、味、触、法中才是在听法。’ 这时，集会中有三万二千天子、五百比丘（bhikkhu，佛教僧侣）、三百比丘尼（bhikkhuni，佛教女尼）、八百优婆塞（upasaka，在家男居士）、八百优婆夷（upasika，在家女居士），听了文殊师利所说，都得到了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟）；得到这种忍之后，他们说：‘是的，是的！文殊师利！正如您所说，不听法的人才是在听法。’ 这时，思益梵天问得到忍的各位菩萨：‘你们难道没有听这部经吗？’ 各位菩萨回答：‘正如我们所听的，以不听为听。’ 又问：‘你们是如何知道这个法的呢？’ 回答说：‘以不知为知。’ 又问：‘你们得到什么才被称为得到忍呢？’ 回答说：‘因为一切法都不可得，所以我们被称为得到忍。’ 思益问：‘如何随顺这个法而行呢？’ 回答说：‘以不随顺为随顺。’
English
English version: ‘Buddha, regarding this sutra, is there Dharma, is there explanation, is there instruction, that can be protected and remembered?’ Vimalakirti (also known as Siyi, meaning 'thinking of benefit') replied, ‘No.’ ‘Brahma (Brahma, the Hindu god of creation, here referring to the bodhisattvas listening to the Dharma)! Therefore, you should know that all dharmas have no explanation, no instruction, no protection or remembrance. Such dharmas are ultimately indestructible and cannot be protected or remembered. If you want to protect this Dharma, it is like wanting to protect empty space. Brahma! If a bodhisattva says, 'I want to receive some Dharma,' that is an illegal statement. Why? Because it has transcended all speech. This is called a bodhisattva delighting in no disputes. Brahma! If there is a bodhisattva in this assembly who thinks, 'What is being said now is Dharma,' know that this person is not listening to the Dharma. Why? Those who do not listen to the Dharma are actually listening to the Dharma.’ Brahma asked, ‘Why is it said that those who do not listen to the Dharma are actually listening to the Dharma?’ Manjusri (Manjusri, the symbol of wisdom) replied, ‘The eyes, ears, nose, tongue, body, and mind not leaking outwards, that is listening to the Dharma. Why? If the inner six entrances (eyes, ears, nose, tongue, body, and mind) do not leak outwards, then in form, sound, smell, taste, touch, and dharma, one is actually listening to the Dharma.’ At this time, in the assembly, there were thirty-two thousand devas (deva, gods), five hundred bhikkhus (bhikkhu, Buddhist monks), three hundred bhikkhunis (bhikkhuni, Buddhist nuns), eight hundred upasakas (upasaka, lay male Buddhists), and eight hundred upasikas (upasika, lay female Buddhists). Hearing what Manjusri said, they all attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas); having attained this patience, they said, ‘Yes, yes! Manjusri! As you said, those who do not listen to the Dharma are actually listening to the Dharma.’ At this time, Vimalakirti Brahma asked the bodhisattvas who had attained patience, ‘Have you not heard this sutra?’ The bodhisattvas replied, ‘As we have heard, we take not listening as listening.’ He asked again, ‘How do you know this Dharma?’ They replied, ‘We know it by not knowing.’ He asked again, ‘What do you attain that you are called having attained patience?’ They replied, ‘Because all dharmas are unattainable, we are called having attained patience.’ Vimalakirti asked, ‘How do you follow this Dharma?’ They replied, ‘We follow by not following.’ -------------------------------------------------------------------------------- 行故随行。” 又问：“汝等于此法中明了通达耶？”
Chinese
答言：“一切诸法皆明了通达，无彼我故。” 尔时会中有天子名净相，谓思益梵天：“若有但闻此经，佛不与受记者，我当授其阿耨多罗三藐三菩提记。所以者何？此经不破因果、能生一切善法、能坏魔怨、离诸憎爱、能令众生心得清净、能令信者皆得欢喜除诸瞋恨。斯经一切善人之所修行，斯经一切诸佛之所护念，斯经一切世间天、人、阿修罗所共守护，斯经决定至不退转故，斯经不诳至道场故，斯经真实能令众生得诸佛法，斯经能转法轮，斯经能除疑悔，斯经能开圣道，斯经求解脱者所应善听，斯经欲得陀罗尼者所应善持，斯经求福之人所应善说，斯经乐法之人所应善念。斯经能与快乐至于涅槃，斯经若魔外道有所得人所不能断，斯经应受供养人能随其义，斯经能令利根者欣悦，斯经能令智慧者欢喜。斯经能与人慧，离诸见故；斯经能与人智，破愚痴故。斯经文辞次第善说，斯经究竟善随义说，斯经多所利益说第一义，斯经爱乐法人之所贪惜，斯经有智之人所不能离，斯经施者之大藏，斯经热恼者之清凉池，斯经能令慈者心等，斯经能令懈怠者精进，斯经能令妄念者得定，斯经能与愚者慧明。梵天！斯经一切诸佛之所贵重。” 现代汉语译本： ‘行为因此跟随行为。’ 又问：‘你们对于这个法，是否已经明了通达？’ 回答说：‘一切诸法都已经明了通达，因为没有彼此的分别。’ 这时，会中有一位名叫净相的天子，对思益梵天（梵天名）说：‘如果有人仅仅听闻这部经，佛陀没有为他们授记，我应当为他们授阿耨多罗三藐三菩提（无上正等正觉）的记别。为什么呢？因为这部经不破因果，能够生出一切善法，能够摧坏魔的侵扰，远离各种憎恨和爱恋，能够使众生的心得到清净，能够使信奉的人都得到欢喜，去除各种嗔恨。这部经是一切善人所修行的，这部经是一切诸佛所护念的，这部经是一切世间的天人、人和阿修罗（非天）共同守护的，这部经决定能够到达不退转的境界，这部经真实不虚，能够到达道场，这部经真实能够使众生得到诸佛的法，这部经能够转法轮，这部经能够消除疑惑和后悔，这部经能够开启圣道，这部经是求解脱的人所应当善于听闻的，这部经是想要得到陀罗尼（总持）的人所应当善于受持的，这部经是求福的人所应当善于宣说的，这部经是喜爱佛法的人所应当善于忆念的。这部经能够给予快乐，直至涅槃（寂灭），这部经即使是魔或外道有所得的人也不能断绝，这部经应受供养的人能够随顺它的意义，这部经能够使利根的人欣悦，这部经能够使有智慧的人欢喜。这部经能够给予人智慧，远离各种见解；这部经能够给予人智力，破除愚痴。这部经文辞次第善于解说，这部经究竟善于随顺意义解说，这部经多所利益，解说第一义谛，这部经是爱乐佛法的人所贪恋珍惜的，这部经是有智慧的人所不能离开的，这部经是布施者的大宝藏，这部经是热恼者的清凉池，这部经能够使慈悲的人心平等，这部经能够使懈怠的人精进，这部经能够使妄念的人得到禅定，这部经能够给予愚笨的人智慧光明。梵天！这部经是一切诸佛所贵重的。’
English
English version: ‘Action thus follows action.’ He further asked: ‘Are you clear and thoroughly understand this Dharma?’ They replied: ‘All Dharmas are clearly and thoroughly understood, because there is no self or other.’ At that time, a Deva (celestial being) named Pure Appearance in the assembly said to Brahma (divine being) Thinking Benefit: ‘If there are those who merely hear this Sutra (Buddhist scripture), and the Buddha does not give them a prediction of enlightenment, I shall give them a prediction of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Why? Because this Sutra does not destroy cause and effect, can generate all good Dharmas, can destroy the armies of Mara (demon), is free from all hatred and love, can purify the minds of sentient beings, can make believers rejoice and remove all anger. This Sutra is practiced by all good people, this Sutra is protected and cherished by all Buddhas, this Sutra is jointly guarded by all the worlds of Devas, humans, and Asuras (demi-gods), this Sutra certainly leads to non-retrogression, this Sutra is truthful and leads to the Bodhimanda (place of enlightenment), this Sutra truly enables sentient beings to attain the Dharmas of all Buddhas, this Sutra can turn the Dharma wheel, this Sutra can eliminate doubts and regrets, this Sutra can open the holy path, this Sutra should be listened to carefully by those seeking liberation, this Sutra should be well-held by those who wish to obtain Dharani (mantra), this Sutra should be well-spoken by those seeking blessings, this Sutra should be well-remembered by those who love the Dharma. This Sutra can give happiness until Nirvana (liberation), this Sutra cannot be severed even by those who have attained something in Mara or other heretical paths, this Sutra can be followed in its meaning by those who are worthy of offerings, this Sutra can delight those with sharp faculties, this Sutra can make the wise rejoice. This Sutra can give people wisdom, free from all views; this Sutra can give people intelligence, breaking through ignorance. The words and phrases of this Sutra are well-spoken in order, this Sutra ultimately speaks well according to the meaning, this Sutra greatly benefits and speaks of the supreme meaning, this Sutra is cherished by those who love the Dharma, this Sutra cannot be separated from by those who have wisdom, this Sutra is a great treasure for givers, this Sutra is a cool pond for those who are troubled by heat, this Sutra can make the compassionate mind equal, this Sutra can make the lazy diligent, this Sutra can enable those with delusional thoughts to attain Samadhi (meditative state), this Sutra can give wisdom and light to the foolish. Brahma! This Sutra is valued by all Buddhas.’ --------------------------------------------------------------------------------
Chinese
净相天子说是法时，三千大千世界皆大振动。佛即赞言：“善哉，善哉！天子！如汝所说。” 尔时思益梵天白佛言：“世尊！是天子曾于过去诸佛所闻是经耶？” 佛言：“是天子已于六十四亿诸佛所，得闻是经。过四万二千劫当得作佛，号宝庄严，国名多宝。于其中间有诸佛出，皆得供养亦闻是经。梵天！是诸比丘、比丘尼、优婆塞、优婆夷，诸天、龙、鬼神在此会中得法忍者，皆当得生多宝国土。” 尔时净相天子白佛言：“世尊！我不求菩提、不愿菩提、不贪菩提、不乐菩提、不念菩提、不分别菩提，云何如来见授记耶？” 佛告天子：“如以草木茎节枝叶投于火中，而语之言：‘汝等莫然！汝等莫然！’若以是语而不然者，无有是处。天子！菩萨亦如是，虽不喜乐贪着菩提，当知是人已为一切诸佛所记。所以者何？若菩萨不喜、不乐、不贪、不着、不得菩提，则于诸佛必得受阿耨多罗三藐三菩提记。” 尔时会中有五百菩萨白佛言：“世尊！我等今不求菩提、不愿菩提、不喜乐菩提、不贪着菩提、不思念菩提、不分别菩提。”作是语已，以佛神力即见上方八万四千诸佛，授其阿耨多罗三藐三菩提记。 尔时五百菩萨白佛言：“未曾有也。世尊！如来所说甚善快哉！所 现代汉语译本 净相天子（Vimalakirti）在宣讲佛法时，三千大千世界都发生了巨大的震动。佛陀随即赞叹道：‘说得好啊，说得好啊！天子！正如你所说。’ 这时，思益梵天（Viseṣacintin Brahmā）问佛陀：‘世尊！这位天子是否曾在过去诸佛那里听闻过这部经？’ 佛陀说：‘这位天子已经在六十四亿诸佛那里听闻过这部经。经过四万二千劫后，他将成佛，佛号为宝庄严（Ratna-vyūha），国名为多宝（Bahuratna）。在这期间，会有许多佛出世，他都能够供养他们，并且听闻这部经。梵天！这些比丘（bhikṣu）、比丘尼（bhikṣuṇī）、优婆塞（upāsaka）、优婆夷（upāsikā），以及诸天、龙、鬼神，凡是在这次法会上得到法忍的，都将能够往生到多宝国土。’ 这时，净相天子（Vimalakirti）对佛陀说：‘世尊！我不追求菩提（bodhi）、不希望菩提、不贪恋菩提、不喜好菩提、不思念菩提、不分别菩提，为什么如来（Tathāgata）会给我授记呢？’ 佛陀告诉天子：‘如果把草木的茎节枝叶投入火中，却对它们说：‘你们不要燃烧！你们不要燃烧！’如果这样说而它们却不燃烧，那是不可能的。天子！菩萨也是这样，即使不喜好、不贪恋、不执着菩提，应当知道这个人已经被一切诸佛授记了。为什么呢？如果菩萨不喜好、不贪恋、不执着、不得菩提，那么他必定会从诸佛那里得到阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）的授记。’ 这时，法会中有五百位菩萨对佛陀说：‘世尊！我们现在不追求菩提、不希望菩提、不喜好菩提、不贪恋菩提、不思念菩提、不分别菩提。’说完这些话后，凭借佛陀的神力，他们立即看到上方八万四千诸佛，为他们授阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）的记。 这时，五百位菩萨对佛陀说：‘真是前所未有啊，世尊！如来所说真是太好了！’
English
English version When Vimalakirti (净相天子) was expounding the Dharma, the entire three thousand great thousand worlds shook greatly. The Buddha then praised, 'Excellent, excellent! Son of Heaven! Just as you have said.' At that time, Viseṣacintin Brahmā (思益梵天) said to the Buddha, 'World Honored One! Has this Son of Heaven heard this sutra from the Buddhas of the past?' The Buddha said, 'This Son of Heaven has already heard this sutra from sixty-four billion Buddhas. After forty-two thousand kalpas, he will become a Buddha named Ratna-vyūha (宝庄严), and his country will be called Bahuratna (多宝). During that time, many Buddhas will appear, and he will be able to make offerings to them and hear this sutra. Brahmā! These bhikṣus (比丘), bhikṣuṇīs (比丘尼), upāsakas (优婆塞), upāsikās (优婆夷), as well as the devas, nāgas, ghosts, and spirits, all those who attain Dharma-kṣānti (法忍) in this assembly will be able to be reborn in the land of Bahuratna.' At that time, Vimalakirti (净相天子) said to the Buddha, 'World Honored One! I do not seek bodhi (菩提), do not desire bodhi, do not crave bodhi, do not delight in bodhi, do not think of bodhi, do not discriminate bodhi, why does the Tathāgata (如来) give me a prediction?' The Buddha told the Son of Heaven, 'If you throw the stems, joints, branches, and leaves of grass and trees into the fire, and say to them, 'Do not burn! Do not burn!' If they do not burn after saying this, it is impossible. Son of Heaven! Bodhisattvas are also like this, even if they do not delight in, crave, or cling to bodhi, you should know that this person has already been predicted by all the Buddhas. Why? If a Bodhisattva does not delight in, crave, cling to, or attain bodhi, then he will surely receive the prediction of anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提) from the Buddhas.' At that time, five hundred Bodhisattvas in the assembly said to the Buddha, 'World Honored One! We now do not seek bodhi, do not desire bodhi, do not delight in bodhi, do not crave bodhi, do not think of bodhi, do not discriminate bodhi.' After saying these words, by the power of the Buddha, they immediately saw eighty-four thousand Buddhas above, giving them the prediction of anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提). At that time, the five hundred Bodhisattvas said to the Buddha, 'It has never happened before, World Honored One! What the Tathāgata has said is very good!' --------------------------------------------------------------------------------