English
English version: 'Vimalakirti (Vaikuntha, another name for Vimalakirti), while engaging in worldly affairs, does not cease contemplating the Asamjna (a state of meditation); although undergoing rebirth, does not cease desiring Nirvana; upholding the Dharma, does not cease diligent practice; treating people with kindness, does not cease increasing lifespan; understanding the true nature of others as it is, does not cease maintaining humility and respect; strengthening the root of virtue, does not cease accumulating merit and wealth; for the sake of the six recollections (six mindfulnesses), does not cease remembering; practicing the six steadfast Dharmas (six paramitas), does not cease studying the Buddha's teachings; correcting one's actions and receiving teachings, does not cease purifying life; practicing goodness and joy, does not cease cultivating truth; cutting off the arising of evil thoughts, does not cease distancing oneself from foolish people; in order to become a Sramana (a renunciate), does not cease maintaining an upright nature; being skilled in reciting and receiving teachings, does not cease hearing the merits of the Dharma; receiving the Dharma in mountains and marshes, does not cease living a secluded life; remembering the wisdom of the Buddha, does not cease meditating; in order to save all suffering beings, does not cease associating with the wise; adorning with dignified appearances and Buddha-lands, does not cease sharing blessings; according with the dispositions of people and teaching them the Dharma, does not cease sharing wisdom; cutting off the suffering of beings and all unwholesome Dharmas, does not cease sharing all roots of merit; all wisdom, enlightenment, and all wholesome Dharmas are complete, never ceasing. Using the path and the true Dharma to embrace all beings, this is the true Dharma offering.' 'Bodhisattvas establish Dharma offerings in order to obtain the most supreme blessings and become the most honorable people in the world.' When the World Honored One spoke this Dharma, two hundred Brahmins (Brahmin) among the Brahmin assembly aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). At that time, I was very surprised to be able to meet such noble practitioners, and I took off the jeweled necklace worth hundreds of thousands from my neck and offered it to them. They refused to accept it. I said, 'Accept these jewels, if it can make you happy, it is acceptable.' I thought of how in the past, Vimalakirti accepted the jeweled necklace and divided it into two parts, still offering it as a sacrifice, one part to the poor people in the inferior countries, and the other part to Dipaṃkara Tathagata (Dipaṃkara, Fixed Light Buddha), the Perfectly Enlightened One. And he let everyone see his family and his country. Dipaṃkara (Dipaṃkara, translated as Fixed Acceptance), his country is called Flame Air, everyone saw the jeweled necklace hanging above his country, turning into the jeweled canopy of that Buddha. Having seen this transformation and heard his words: 'Such a kind person who gives alms can approach the Tathagata, and the offering reaches up without delusion, giving to the poor is also equal without discrimination, having great compassion without expecting reward, bestowing this Dharma offering is already complete.' The poor people in the country, seeing this transformation and hearing the words of the Buddha, all aroused the mind of Anuttara-samyak-sambodhi, so I dare not go to visit him. --------------------------------------------------------------------------------
Chinese
问疾。”如是，一切菩萨各称其所说不任诣彼。◎ ◎维摩诘所说经诸法言品第五 佛复告文殊师利(汉言濡首)：“汝诣维摩诘问疾。” 文殊师利白佛言：“世尊！彼维摩诘虽优婆塞，入深法要，其德至淳，以辩才立智不可称，一切菩萨法式悉闻，诸佛藏处无不得入，进御众魔降之以德，务行权慧非徒戏食。然，犹复求依佛住者，欲于其中开度十方。”于是，众菩萨大弟子，释梵四天王皆念：“今得文殊师利与维摩诘二人共谈，不亦具足大道说哉！”即时，八千菩萨、五百弟子、百千天人，同意欲行。于是，文殊师利与诸菩萨大弟子，及诸天人眷属围绕，俱入维耶离大城。 长者维摩诘心念：“今文殊师利与大众俱来，吾将立空室合座为一座，以疾而卧。”文殊师利既入其舍，见其室空，除去所有，更寝一床。维摩诘言：“劳乎，文殊师利！不面在昔，辱来相见。” 文殊师利言：“如何，居士！忍斯种作疾，宁有损不至增乎？世尊殷勤致问无量，兴起轻利游步强耶？居士！是病何所正立？其生久如，当何时灭？” 维摩诘言：“是生久矣。从痴、有爱，则我病生。用一切人病，是故我病；若一切人得不病者，则我病灭。所以者何？欲建立众人故，菩萨入生死为之病，使一 现代汉语译本： ‘问疾。’像这样，一切菩萨各自陈述自己所说的理由，不愿前往那里。 维摩诘所说经 诸法言品第五 佛陀再次告诉文殊师利（汉译为濡首）: ‘你去维摩诘那里问候他的病情。’ 文殊师利对佛说：‘世尊！那维摩诘虽然是优婆塞（在家男居士），却深入精妙的佛法要义，他的德行极其纯正，凭借卓越的辩才和智慧，令人难以估量。一切菩萨修行的规范他都通晓，诸佛的法藏之处没有不能进入的，能降伏众魔，以德行来调伏他们，致力于运用权巧方便和智慧，并非徒然地享受供养。然而，他仍然寻求依靠佛陀的教导，是想借此来开导和度化十方众生。’ 于是，众菩萨、大弟子、释提桓因（帝释天）和四大天王都心想：‘如今能让文殊师利和维摩诘二人共同谈论佛法，这不就是具足圆满的大道之说吗！’ 当时，八千菩萨、五百弟子、百千天人，都同意前往。于是，文殊师利与诸位菩萨、大弟子，以及诸天人眷属围绕着，一同进入维耶离（吠舍离）大城。 长者维摩诘心想：‘如今文殊师利与大众一同前来，我将把空室整理出来，合并座位成为一个座位，然后假装生病躺下。’ 文殊师利进入他的住所，看到房间空空荡荡，移除了所有的东西，只留下一张床。维摩诘说：‘辛苦了，文殊师利！我们很久没见面了，劳驾您前来探望。’ 文殊师利说：‘居士，您觉得怎么样？忍受这种疾病的折磨，难道没有减少反而增加了吗？世尊殷切地问候您，问您身体是否轻快，行动是否方便，游步是否有力？居士，您的病因是什么？它产生多久了？什么时候才能痊愈？’ 维摩诘说：‘这病由来已久了。从愚痴和贪爱而生，所以我的病就产生了。因为一切众生都生病，所以我才生病；如果一切众生都不生病了，那么我的病也就消灭了。为什么呢？因为要建立众生的缘故，菩萨进入生死轮回，就有了病，使一’
English
English version: ‘Inquiring about illness.’ Thus, each of the Bodhisattvas stated their reasons for not being able to go there. The Vimalakirti Sutra, Chapter 5: On the Dharma Realm The Buddha then said to Manjushri (translated as Ru Shou): ‘Go to Vimalakirti and inquire about his illness.’ Manjushri said to the Buddha: ‘World Honored One! Although that Vimalakirti is a Upasaka (layman), he has entered into the profound essentials of the Dharma. His virtue is extremely pure, and his wisdom established through eloquence is immeasurable. He has heard all the practices of the Bodhisattvas, and there is no treasury of the Buddhas that he cannot enter. He advances to subdue the demons, pacifying them with virtue, and strives to practice skillful means and wisdom, not merely enjoying offerings in vain. Yet, he still seeks to rely on the Buddha's teachings, desiring to enlighten and liberate beings in the ten directions through them.’ Thereupon, the assembly of Bodhisattvas, great disciples, Shakra (Indra), and the Four Heavenly Kings all thought: ‘Now that we have Manjushri and Vimalakirti discussing the Dharma together, wouldn't that be a complete exposition of the Great Path!’ Immediately, eight thousand Bodhisattvas, five hundred disciples, and hundreds of thousands of devas (gods) and humans agreed to go. Then, Manjushri, surrounded by the Bodhisattvas, great disciples, and retinues of devas and humans, entered the great city of Viyali (Vaishali). The elder Vimalakirti thought: ‘Now that Manjushri is coming with the great assembly, I will clear out the empty room, combine the seats into one, and then lie down as if ill.’ When Manjushri entered his house, he saw that the room was empty, all possessions removed, with only a single bed remaining. Vimalakirti said: ‘It is tiring, Manjushri! We have not met for a long time, thank you for taking the trouble to visit.’ Manjushri said: ‘How are you, Layman? Enduring this kind of illness, does it not diminish but rather increase? The World Honored One earnestly sends his regards and asks if your body is light and comfortable, if your movements are convenient, and if your walking is strong? Layman, what is the cause of this illness? How long has it been present, and when will it be extinguished?’ Vimalakirti said: ‘This illness has been present for a long time. It arises from ignorance and craving, therefore my illness arises. Because all beings are ill, therefore I am ill; if all beings were free from illness, then my illness would be extinguished. Why is that? Because for the sake of establishing all beings, the Bodhisattva enters into birth and death, and therefore has illness, making one’ --------------------------------------------------------------------------------
Chinese
切人皆得离病，则菩萨无复病。譬如长者，有一子得疾，以其病故，父母诸父为之生疾；其子病愈，父母亦愈。菩萨如是，于一切人爱之若子，彼人病我则病，彼不病则不病。又言，菩萨病何所立？菩萨病者，以大悲立。” 文殊师利言：“何以空无供养？” 维摩诘言：“诸佛土与此舍，皆空如空。” 又问：“何谓为空？” 答曰：“空于空。” 又问：“解一为空？” 答曰：“空无与之，为空空。” 又问：“空复谁为？” 答曰：“思想者也，彼亦为空。” 又问：“空者当于何求？” 答曰：“空者当于六十二见中求。” 又问：“六十二见当于何求？” 答曰：“当于如来解脱中求。” 又问：“如来解脱者当于何求？” 答曰：“当于众人意行中求。又仁所问：‘何无供养？’一切众魔皆是吾养，彼诸转者亦吾养也。所以者何？魔行者受生死，生死者则菩萨养；彼转者受诸见，菩萨于诸见不倾动。” 文殊师利言：“居士！所疾，为何等类？” 答曰：“仁者！我病不现不可见。” 又问：“云何是病？与身合？意合乎？” 答曰：“我病身合者，身为地；意合者，意为幻法。” 现代汉语译本 如果一切众生都能远离疾病，那么菩萨就不会再生病了。比如一位长者，只有一个儿子得了病，因为这个儿子的病，父母和亲戚们也跟着生病；儿子病好了，父母的病也好了。菩萨也是这样，对于一切众生都像爱自己的孩子一样，他们生病我就生病，他们不生病我就不生病。再说，菩萨的病因何而起呢？菩萨的病，是因为大慈悲心而起的。' 文殊师利（Manjusri，智慧的象征）问：'为什么说空无供养呢？' 维摩诘（Vimalakirti，一位在家菩萨）答：'诸佛的国土和这个房间，都是空寂的，如同虚空一样。' 又问：'什么是空呢？' 答：'空就是空本身。' 又问：'如何理解一为空呢？' 答：'空无任何可以给予的东西，这就是空空。' 又问：'那么，是谁在执着于空呢？' 答：'是那些有思想的人，但他们的思想也是空性的。' 又问：'空应该在哪里寻求呢？' 答：'空应该在六十二种邪见中寻求。' 又问：'六十二种邪见又应该在哪里寻求呢？' 答：'应该在如来（Tathagata，佛的称号）的解脱中寻求。' 又问：'如来的解脱又应该在哪里寻求呢？' 答：'应该在众生的意念和行为中寻求。而且你问：‘为什么说空无供养？’一切众魔都是我所供养的对象，那些轮回转生的人也是我所供养的对象。为什么这样说呢？因为魔的行为使他们承受生死轮回，而生死轮回正是菩萨所要救度的对象；那些轮回转生的人执着于各种见解，而菩萨对于这些见解却能不为所动。' 文殊师利问：'居士（Vimalakirti，对在家修行者的尊称）！您的疾病，属于哪一类呢？' 答：'仁者！我的病不是显现出来的，是不可见的。' 又问：'这病是与身体相合呢？还是与意念相合呢？' 答：'我的病如果与身体相合，那么身体就是地大；如果与意念相合，那么意念就是虚幻的法。'
English
English version If all beings could be free from illness, then Bodhisattvas would no longer be ill. For example, if an elder has a son who falls ill, because of the son's illness, the parents and relatives also become ill; when the son recovers, the parents also recover. Bodhisattvas are like this; they love all beings as if they were their own children. When they are ill, I am ill; when they are not ill, I am not ill. Furthermore, where does a Bodhisattva's illness arise? A Bodhisattva's illness arises from great compassion.' Manjusri (Manjusri, symbol of wisdom) said, 'Why is it said that emptiness has no offerings?' Vimalakirti (Vimalakirti, a lay Bodhisattva) replied, 'The Buddha lands and this room are all empty, like space.' He further asked, 'What is emptiness?' He replied, 'Emptiness is empty in itself.' He further asked, 'How is one to understand emptiness?' He replied, 'Emptiness has nothing to give; this is empty emptiness.' He further asked, 'Then, who is attached to emptiness?' He replied, 'Those who have thoughts, but their thoughts are also empty.' He further asked, 'Where should emptiness be sought?' He replied, 'Emptiness should be sought in the sixty-two views.' He further asked, 'Where should the sixty-two views be sought?' He replied, 'They should be sought in the Tathagata's (Tathagata, title of the Buddha) liberation.' He further asked, 'Where should the Tathagata's liberation be sought?' He replied, 'It should be sought in the thoughts and actions of beings. Moreover, you ask: ‘Why is it said that emptiness has no offerings?’ All demons are what I offer to, and those who transmigrate are also what I offer to. Why is this so? Because the actions of demons cause them to endure the cycle of birth and death, and the cycle of birth and death is precisely what Bodhisattvas seek to liberate; those who transmigrate are attached to various views, but Bodhisattvas are unmoved by these views.' Manjusri said, 'Layman (Vimalakirti, an honorific title for a lay practitioner)! To what category does your illness belong?' He replied, 'Virtuous one! My illness is not manifest; it is invisible.' He further asked, 'Does this illness combine with the body or with the mind?' He replied, 'If my illness combines with the body, then the body is the earth element; if it combines with the mind, then the mind is an illusory dharma.' --------------------------------------------------------------------------------