維摩詰所說經見阿閦佛品第十二
Chapter 12: Seeing Akshobhya Buddha
爾時世尊問維摩詰：「汝欲見如來，為以何等觀如來乎？」
At that time, the World-Honored One asked Vimalakīrti, "You wish to see the Tathāgata—how do you contemplate the Tathāgata?"
維摩詰言：「如自觀身實相，觀佛亦然。我觀如來前際不來，後際不去，今則不住；不觀色，不觀色如，不觀色性，不觀受、想、行、識，不觀識如，不觀識性，非四大起，同於虛空；六入無積，眼、耳、鼻、舌、身、心已過；不在三界，三垢已離，順三脫門，具足三明，與無明等；不一相、不異相，不自相、不他相，非無相、非取相；不此岸，不彼岸，不中流而化眾生；觀於寂滅，亦不永滅；不此不彼，不以此，不以彼；不可以智知，不可以識識；無晦無明，無名無相，無強無弱，非淨非穢；不在方，不離方，非有為，非無為，無示無說；不施不慳，不戒不犯，不忍不恚，不進不怠，不定不亂，不智不愚，不誠不欺，不來不去，不出不入，一切言語道斷；非福田，非不福田，非應供養，非不應供養；非取非捨，非有相，非無相；同真際，等法性，不可稱，不可量，過諸稱量；非大非小，非見非聞，非覺非知，離眾結縛；等諸智，同眾生，於諸法無分別；一切無失，無濁無惱，無作無起，無生無滅；無畏無憂，無喜無厭無著；無已有，無當有，無今有；不可以一切言說分別顯示：世尊！如來身為若此，作如是觀，以斯觀者，名為正觀；若他觀者，名為邪觀。」
Vimalakīrti said: "Just as you observe the true nature of your own body, so should you observe the Buddha. When I observe the Thus-Come One, I see that he did not come from the past, will not go to the future, and does not abide in the present. I do not observe form, nor the suchness of form, nor the nature of form. I do not observe feeling, perception, mental formations, or consciousness, nor the suchness of consciousness, nor the nature of consciousness. He does not arise from the four elements but is like space. The six sense faculties have no accumulation—he has gone beyond eyes, ears, nose, tongue, body, and mind. He is not within the three realms; the three defilements are gone. He is aligned with the three liberations and fully possesses the three insights, yet he is equal to ignorance. He is neither one appearance nor different appearance, neither self-nature nor other-nature, neither non-appearance nor grasping at appearance. He is neither this shore nor the other shore, yet he transforms beings without being carried along by the current. He contemplates nirvana but does not abide in eternal extinction. He is neither this nor that, not attained by this means or that means. He cannot be known by wisdom, nor recognized by consciousness. He is neither dark nor bright, without name or form, without strength or weakness, neither pure nor impure. He is not in any location, yet is not separated from location. He is neither conditioned nor unconditioned. He has nothing to show and nothing to say. He is neither giving nor stingy, neither precept-keeping nor violating, neither patient nor angry, neither diligent nor lazy, neither meditative nor scattered, neither wise nor foolish, neither sincere nor deceitful. He does not come or go, does not emerge or enter—all pathways of speech are cut off. He is neither a field of merit nor not a field of merit; neither worthy of offerings nor unworthy of offerings. He neither grasps nor rejects, has neither appearance nor non-appearance. He is identical with ultimate reality and equal to the nature of all phenomena. He cannot be weighed or measured—he surpasses all weighing and measuring. He is neither large nor small, neither seen nor heard, neither felt nor known—free from all bonds and fetters. He is equal to all wisdom and same as all beings; toward all phenomena he has no discrimination. With him there is no loss, no defilement, no affliction, no doing, no arising, no birth, no death. He is without fear, without worry, without joy, without aversion, without attachment. He has no past existence, no future existence, no present existence. He cannot be expressed or distinguished by any words or speech. World-Honored One! Such is the body of the Thus-Come One. To observe him in this way is called right observation. To observe him in any other way is called wrong observation."
爾時舍利弗問維摩詰：「汝於何沒而來生此？」
At that time, Shariputra asked Vimalakīrti, "From which place did you pass away, and where were you reborn to come here?"
維摩詰言：「汝所得法有沒生乎？」
Vimalakīrti asked, "Does the Dharma you have attained undergo destruction or birth?"
舍利弗言：「無沒生也。」
Shariputra said, "There is no disappearance or arising."
「若諸法無沒生相，云何問言：『汝於何沒而來生此？』於意云何？譬如幻師，幻作男女，寧沒生耶？」
"If all phenomena have no nature of perishing or arising, then how can you ask: 'From where did you perish and come to be born here?' What do you think? For example, if a magician conjures up a man or a woman through illusion, do they truly perish or arise?"
舍利弗言：「無沒生也。」
「汝豈不聞佛說諸法如幻相乎？」
答曰：「如是！」
The bodhisattva replied, "Yes, that's correct."
「若一切法如幻相者，云何問言：『汝於何沒而來生此？』舍利弗！沒者為虛誑法，敗壞之相；生者為虛誑法，相續之相。菩薩雖沒，不盡善本；雖生，不長諸惡。」
是時佛告舍利弗：「有國名妙喜，佛號無動。是維摩詰於彼國沒，而來生此。」
舍利弗言：「未曾有也！世尊！是人乃能捨清淨土，而來樂此多怒害處。」
維摩詰語舍利弗：「於意云何？日光出時與冥合乎？」
答曰：「不也！日光出時，即無眾冥。」
維摩詰言：「夫日何故行閻浮提？」
答曰：「欲以明照，為之除冥。」
維摩詰言：「菩薩如是！雖生不淨佛土，為化眾生故，不與愚闇而共合也，但滅眾生煩惱闇耳！」
是時大眾渴仰，欲見妙喜世界無動如來，及其菩薩、聲聞之眾。佛知一切眾會所念，告維摩詰言：「善男子！為此眾會，現妙喜國無動如來，及諸菩薩、聲聞之眾，眾皆欲見。」
於是維摩詰心念：「吾當不起于座，接妙喜國鐵圍山川、溪谷江河、大海泉源、須彌諸山及日月星宿、天龍鬼神、梵天等宮，并諸菩薩、聲聞之眾，城邑聚落、男女大小乃至無動如來，及菩提樹、諸妙蓮華，能於十方作佛事者——三道寶階從閻浮提至忉利天，以此寶階諸天來下，悉為禮敬無動如來，聽受經法；閻浮提人亦登其階，上昇忉利，見彼諸天：妙喜世界成就如是無量功德——上至阿迦膩吒天，下至水際，以右手斷取，如陶家輪，入此世界，猶持華鬘，示一切眾。」作是念已，入於三昧現神通力，以其右手斷取妙喜世界，置於此土。
彼得神通菩薩及聲聞眾，并餘天、人俱發聲言：「唯然，世尊！誰取我去，願見救護。」無動佛言：「非我所為，是維摩詰神力所作。」其餘未得神通者，不覺不知己之所往。妙喜世界，雖入此土而不增減，於是世界亦不迫隘，如本無異。
爾時釋迦牟尼佛告諸大眾：「汝等且觀妙喜世界無動如來，其國嚴飾，菩薩行淨，弟子清白。」
皆曰：「唯然已見。」
佛言：「若菩薩欲得如是清淨佛土，當學無動如來所行之道。」
現此妙喜國時，娑婆世界十四那由他人，發阿耨多羅三藐三菩提心，皆願生於妙喜佛土。釋迦牟尼佛即記之曰：「當生彼國。」時妙喜世界於此國土所應饒益其事訖已，還復本處，舉眾皆見。
佛告舍利弗：「汝見此妙喜世界及無動佛不？」
「唯然已見，世尊！願使一切眾生得清淨土，如無動佛；獲神通力，如維摩詰。世尊！我等快得善利，得見是人，親近供養。其諸眾生，若今現在，若佛滅後，聞此經者，亦得善利；況復聞已信解、受持、讀誦、解說，如法修行？若有手得是經典者，便為已得法寶之藏；若有讀誦解釋其義，如說修行，即為諸佛之所護念；其有供養如是人者，當知即為供養於佛；其有書持此經卷者，當知其室即有如來；若聞是經能隨喜者，斯人即為取一切智；若能信解此經，乃至一四句偈，為他說者，當知此人即是受阿耨多羅三藐三菩提記。」