注維摩詰經 6.41

6.41

令彼眾生謂之一劫。或有眾生不樂久住而可度者，菩薩即促一劫以為七日，令彼眾生謂之七日。又舍利弗！住不可思議解脫菩薩，以一切佛土嚴飾之事集在一國示於眾生。又菩薩以一佛土眾生置之右掌，飛到十方遍示一切，而不動本處。又舍利弗！十方眾生供養諸佛之具，菩薩於一毛孔皆令得見。又十方國土所有日月星宿，於菩薩一毛孔普使見之。又舍利弗！十方世界所有諸風，菩薩悉能吸著口中而身無損，外諸樹木亦不摧折。又十方世界劫盡燒時，以一切火內於腹中，火事如故而不為害。又於下方過恒河沙等諸佛世界取一佛土，舉著上方過恒河沙無數世界，如持鍼鋒舉一棗葉而無所嬈。又舍利弗！住不可思議解脫菩薩，能以神通現作佛身，或現辟支佛身、或現聲聞身、或現帝釋身、或現梵王身、或現世主身、或現轉輪王身。又十方世界所有眾聲，上中下音皆能變之令作佛聲，演出無常苦空無我之音。及十方諸佛所說種種之法，皆於其中普令得聞。舍利弗！我今略說菩薩不可思議解脫之力，若廣說者，窮劫不盡。是時大迦葉聞說菩薩不可思議解脫法門，歎未曾有，謂舍利弗：譬如有人於盲者前現眾色像，非彼所見。一切聲聞聞是不可思議解脫法門，不能解了，為若此也。智者聞是，其誰不發阿耨多羅三藐三菩提心？我等何為永絕其根，於此大乘已如敗種。一切聲聞聞是不可思議解脫法門，皆應號泣，聲震三千大千世界。

causing those sentient beings to regard it as an eon. If there are sentient beings who take no pleasure in remaining long and can be saved, the bodhisattva compresses an eon to make seven days, causing those sentient beings to regard it as seven days. Furthermore, Śāriputra, a bodhisattva who abides in inconceivable liberation can gather the adornments of all buddha-lands into a single country and display them to sentient beings. Furthermore, a bodhisattva can place the sentient beings of a buddha-land into his right palm, fly to the ten directions and show them everywhere to all, without moving from his original place. Furthermore, Śāriputra, a bodhisattva can cause all the requisites for offering to the buddhas by sentient beings of the ten directions to be seen within a single pore. Furthermore, he universally causes all the suns, moons, stars, and constellations of the lands in the ten directions to be seen within a single pore of the bodhisattva. Furthermore, Śāriputra, the bodhisattva can inhale all the winds of the worlds in the ten directions into his mouth without harming his body, nor are the trees outside broken. Furthermore, when the worlds in the ten directions are consumed by fire at the end of an eon, he can take all the fires into his belly, and the burning continues as before without causing him harm. Furthermore, from below, passing through buddha-worlds as numerous as the sands of the Ganges, he takes a buddha-land and raises it to the regions above, beyond countless worlds as numerous as the sands of the Ganges, as though picking up a jujube leaf on the point of a needle, without disturbing anything. Furthermore, Śāriputra, a bodhisattva who abides in inconceivable liberation can use supernatural powers to manifest as the body of a buddha, or manifest as the body of a pratyekabuddha, or manifest as the body of a śrāvaka, or manifest as the body of Śakra, or manifest as the body of Brahmā, or manifest as the body of a lord of the world, or manifest as the body of a wheel-turning king. Furthermore, of all the sounds in the worlds of the ten directions—whether superior, middling, or inferior—he can transform them all into the sound of a buddha, proclaiming the sounds of impermanence, suffering, emptiness, and non-self; and the various dharmas taught by all the buddhas of the ten directions are universally caused to be heard therein. Śāriputra, I have now briefly spoken of the bodhisattva's power of inconceivable liberation; if I were to explain it fully, an eon would be exhausted without reaching the end. At that time Mahākāśyapa, hearing the explanation of the bodhisattva's Dharma-gate of Inconceivable Liberation, marveled at its being unprecedented and said to Śāriputra: 'It is as if someone displayed forms and images of various colors before a blind person, which are not something he can see. When all the śrāvakas hear this Dharma-gate of Inconceivable Liberation, their inability to understand is just like this. When the wise hear this, who would not generate the mind of anuttarā-samyak-saṃbodhi? Why have we forever cut off our roots, becoming like spoiled seeds regarding this Mahāyāna? When all śrāvakas hear this Dharma-gate of Inconceivable Liberation, they ought to weep and wail so that their voices shake the three-thousand-great-thousandfold world.'