English
English version: The elder Vimalakirti (Vimalakirti, name of a lay bodhisattva) possessed inconceivable skillful means and entered into all realms without obstruction. He employed expedient methods to manifest himself as being ill. Because of his illness, the king, ministers, elders, lay practitioners, officials, princes, and numerous others came to inquire about his condition, numbering in the thousands. To those who came to visit, Vimalakirti would always expound the Dharma, explaining that this body composed of the four elements (earth, water, fire, and wind) is subject to the law of death, saying: 'Virtuous ones! This body is impermanent, without strength, without firmness, full of suffering, subject to aging, sickness, and various pains and fears. Virtuous ones! Such a body is not relied upon by the wise. This body is like a mass of foam, barely maintained by bathing; this body is like a bubble, unable to last long; this body is like a wild horse, exhausted by craving; this body is like a banana tree, without any solidity inside; this body is like an illusion, constantly receiving karmic retribution; this body is like a dream, its appearances are fleeting and uncertain; this body is like a shadow, appearing according to actions; this body is like an echo, disappearing due to changing conditions; this body is like mist, the mind without a state of stillness; this body is like lightning, easily scattered; this body has no owner, like the earth; this body is not a true body, like fire; this body is not true life, like wind; this body is not a true person, like water; this body is not a true existence, the four elements are its family; this body is emptiness, without self, without nature, without life, without person; this body is without self, the so-called 'self' is constantly changing; this body is like a bundle of firewood, held together by tendons; this body is not real, merely a skillful combination of wind; this body is desolate, filled with impure things and decaying accumulations; this body is false and quickly decays, destined to perish; this body is the source of calamity, increasing and causing various diseases; this body's aging is hateful, because aging brings great suffering; this body is a dead end, inevitably facing death. Virtuous ones! You should be disgusted with this, and should generate pure, non-lustful practice, learning the Dharma body of the Buddha. The Dharma body of the Buddha arises from blessings and protection; the body of the Buddha arises from wisdom, arising from the precepts (morality), samadhi (meditation), wisdom (prajna), liberation, right knowledge and vision, arising from loving-kindness, compassion, joy, and equanimity (the four immeasurables), arising from generosity, taming the mind, self-sacrifice, arising from patience, loving-kindness, gentleness, arising from diligent practice, energetic merit, arising from dhyana, liberation, right mindfulness and right reception, arising from...' --------------------------------------------------------------------------------
Chinese
智度无极闻德生，从善权方便智谋生，从一切诸度无极生，从三十七道品生，从神通生，从止观生，从十力生，从四无所畏生，从佛十八法生，从断一切恶法生，从一切善法合会生，从谛生，从诚生，不可计清净行为成如来身。如是，仁者！当自勖勉，欲除一切病者，当发行大道。”如是，维摩诘为诸问疾者如应说法，令无数千人发无上正真道意。 维摩诘所说经弟子品第三 于是，长者维摩诘自念：“寝疾于床，念佛在心。”佛亦悦可是长者，便告贤者舍利弗：“汝行诣维摩诘问疾。” 舍利弗白佛言：“我不堪任诣彼问疾。所以者何？忆念我昔常宴坐他树下，时维摩诘来谓我言：‘唯！舍利弗！不必是坐为宴坐也。贤者！坐当如法不于三界现身意，是为宴坐；不于内意有所住，亦不于外作二观，是为宴坐；立于禅以灭意现诸身，是为宴坐；于六十二见而不动，于三十七品而观行；于生死劳垢而不造，在禅行如泥洹。若贤者如是坐，如是立，是为明晓如来坐法。’时我，世尊！闻是法，默而止，不能加报，故我不任诣彼问疾。” 佛告贤者大目犍连：“汝行诣维摩诘问疾。” 目犍连白佛言：“我不堪任诣彼问疾。所以者何？忆念我昔为诸少年居士说法，时维摩诘来谓我言：‘贤者 现代汉语译本：智慧的圆满来自听闻佛法，善巧方便的智慧谋略由此而生，一切诸波罗蜜的圆满由此而生，三十七道品由此而生，神通由此而生，止观由此而生，十力由此而生，四无所畏由此而生，佛的十八不共法由此而生，断除一切恶法由此而生，一切善法的汇集由此而生，真谛由此而生，诚实由此而生，不可计量的清净行为成就如来之身。所以，各位仁者！应当自我勉励，想要去除一切疾病，就应当发起修习大乘佛道。’就这样，维摩诘为前来问病的人们，根据他们的情况说法，使得无数千人发起了无上正等正觉之心。 《维摩诘所说经·弟子品》第三 于是，长者维摩诘心想：‘我虽然卧病在床，但心中忆念着佛。’佛也知道这位长者的心意，于是告诉贤者舍利弗：‘你前去维摩诘那里问候他的病情。’ 舍利弗对佛说：‘我不能胜任前去问候他的病情。这是什么原因呢？我记得过去我常常在其他树下静坐，当时维摩诘前来对我说：‘喂！舍利弗！不一定是坐着才是静坐。贤者！静坐应当如法，不于三界显现身意，这才是静坐；不在内心有所执住，也不在外境上作二种观想，这才是静坐；安住于禅定而灭除意念，显现诸种身形，这才是静坐；对于六十二种邪见而不动摇，对于三十七道品而如实观行；对于生死轮回的劳苦污垢而不造作，在禅定中修行如同进入涅槃。如果贤者你这样坐，这样站立，这才算是真正明了如来的坐法。’当时，世尊！我听了这些话，沉默不语，不能加以辩驳，所以我不胜任前去问候他的病情。’ 佛告诉贤者大目犍连：‘你前去维摩诘那里问候他的病情。’ 目犍连对佛说：‘我不能胜任前去问候他的病情。这是什么原因呢？我记得过去我为一些年轻的在家居士说法，当时维摩诘前来对我说：‘贤者
English
English version: 'The perfection of wisdom arises from hearing the Dharma, skillful and expedient wisdom arises from it, the perfection of all the Paramitas arises from it, the Thirty-seven Limbs of Enlightenment arise from it, supernormal powers arise from it, cessation and contemplation arise from it, the Ten Powers arise from it, the Four Fearlessnesses arise from it, the Buddha's Eighteen Unique Qualities arise from it, the cutting off of all evil dharmas arises from it, the assembly of all good dharmas arises from it, truth arises from it, sincerity arises from it, immeasurable pure conduct accomplishes the body of the Tathagata. Therefore, virtuous ones! You should encourage yourselves. If you wish to remove all illnesses, you should set forth on the Great Path.' In this way, Vimalakirti, for those who came to inquire about his illness, taught the Dharma according to their needs, causing countless thousands of people to generate the mind of unsurpassed, right, and perfect enlightenment. The Vimalakirti Nirdesa Sutra, Chapter 3: Disciples Then, the elder Vimalakirti thought to himself: 'Although I am lying sick in bed, my mind is mindful of the Buddha.' The Buddha also knew the elder's mind, and so he said to the worthy Shariputra: 'Go to Vimalakirti and inquire about his illness.' Shariputra said to the Buddha: 'I am not capable of going to inquire about his illness. Why is that? I remember that in the past I was often sitting in meditation under a tree, when Vimalakirti came and said to me: 'Hey! Shariputra! It is not necessarily sitting that is meditation. Worthy one! Sitting should be in accordance with the Dharma, not manifesting body and mind in the Three Realms, this is meditation; not dwelling on any internal thoughts, nor making dualistic observations on external objects, this is meditation; abiding in dhyana and extinguishing thoughts, manifesting various bodies, this is meditation; being unmoved by the sixty-two views, observing and practicing the thirty-seven limbs of enlightenment; not creating the toilsome defilements of samsara, practicing in dhyana as if in nirvana. If, worthy one, you sit like this, stand like this, then you truly understand the Tathagata's way of sitting.' At that time, World Honored One! When I heard these words, I remained silent and could not reply, so I am not capable of going to inquire about his illness.' The Buddha said to the worthy Maha Maudgalyayana: 'Go to Vimalakirti and inquire about his illness.' Maha Maudgalyayana said to the Buddha: 'I am not capable of going to inquire about his illness. Why is that? I remember that in the past I was teaching the Dharma to some young laymen, when Vimalakirti came and said to me: 'Worthy one --------------------------------------------------------------------------------
Chinese
！莫为居家白衣说法如贤者所说。欲说法者，当为如法。如法者，离人垢，以不我为离染尘，不有命为离生死，不处人为本末，断如灭相，不以淫为无挂碍，至不老为诸作断，以随食为离诸损，而一切救如空，等为无适莫，以无吾为除吾作，以无识心为离识心，以无伦为无有比，以因缘相为入无等，以法情正学正诸情，以如事入应无所入。忆识信而皆为立，终始不动，不动则六无猗，不望于众人，当来无住，空为正止，无相为惟行，无愿为离渊，不自举不自容，为离起分而无家，眼耳鼻口身心已过无所住，亦不无心住，已得无知为离众行法。贤者！为如此，何说为说法？法说者为等句，闻者当等闻。说不如等句者，彼为非说，为非闻，为未。譬若幻士为幻人说法，当建是意以为说法。随人本德所应，当善见为现智，以大悲不痴妄为成大乘，于佛有反复，内性清净，不断三宝，乐以是说法说。’说是语时，世尊！八百居士发无上正真道意。我无此辩，是故不任诣彼问疾。” 佛告贤者大迦叶：“汝行诣维摩诘问疾。” 迦叶白佛言：“我不堪任诣彼问疾。所以者何？忆念我昔于贫聚而行乞，时维摩诘来谓我言：‘如贤者，有大哀，舍大姓，从贫乞。当知，已等法施普施于所行，已能不食哀故从乞。如不以言 现代汉语译本：‘不要像贤者那样为在家的俗人说法。想要说法，应当如法。如法就是，远离人的污垢，以‘无我’来远离染污，以‘无命’来远离生死，不以人为根本，断灭一切表象，不以淫欲为无挂碍，以达到不老为断绝一切造作，以随缘饮食为远离各种损害，并且一切救助都如虚空，平等对待没有偏颇，以‘无吾’来去除自我的造作，以‘无识心’来远离有分别的意识，以‘无伦’来达到无可比拟的境界，以因缘的显现来进入无等的状态，以符合佛法的真情实感来端正学习，端正各种情欲，以如实的方式进入，不应有所执着。忆念、认识、信念都要建立起来，自始至终不动摇，不动摇就能六根无所依傍，不期望于众人，未来没有停留，以空性为真正的止息，以无相为唯一的修行，以无愿为远离深渊，不自我抬高也不自我贬低，为了远离起始的分别而没有家，眼、耳、鼻、舌、身、意已经过去，没有停留之处，也不以无心为停留之处，已经获得无知，从而远离各种行为法则。贤者！像这样，说什么才是说法？法说就是平等之句，听者应当平等地听闻。说法不如平等之句，那就是非说法，非听闻，未通达。譬如幻术师为幻化出来的人说法，应当建立这样的意念来作为说法。随着人们原本的德行所应得的，应当善于观察，展现智慧，以大慈悲不痴迷妄想来成就大乘，对于佛法有反复的思量，内在的自性清净，不断绝三宝，乐于用这样的说法来宣说。’说完这些话的时候，世尊！八百位居士发起了无上正等正觉之心。我没有这样的辩才，所以不能胜任去那里问候疾病。’ 佛告诉贤者大迦叶：‘你去维摩诘那里问候疾病。’ 迦叶对佛说：‘我不能胜任去那里问候疾病。为什么呢？记得我以前在贫民窟里乞食，当时维摩诘来对我说：‘像贤者您这样，有大慈悲心，舍弃了富贵人家，向贫穷的人乞食。应当知道，已经平等地用法布施普遍施予所行之处，已经能够不为哀怜的缘故而乞食。如果不以言语...’
English
English version: ‘Do not preach the Dharma to laypeople as the wise do. If you wish to preach the Dharma, you should do so according to the Dharma. To be according to the Dharma is to be free from the defilements of people, to be free from contamination by taking ‘no-self’ as a guide, to be free from birth and death by taking ‘no-life’ as a guide, not to take people as the basis, to cut off all appearances as if they were extinguished, not to take lust as unhindered, to take reaching non-aging as the cessation of all actions, to take following food as being free from all harm, and to regard all salvation as empty, to treat all equally without preference, to remove self-creation by taking ‘no-ego’, to be free from discriminating consciousness by taking ‘no-mind’, to be incomparable by taking ‘no-comparison’, to enter the state of unequaledness by taking the appearance of dependent origination, to rectify learning and emotions with Dharma-like feelings, and to enter things as they are without clinging. Memory, knowledge, and faith should all be established, unwavering from beginning to end. If unwavering, the six senses will have nothing to rely on, not expecting anything from the masses, with no dwelling in the future, taking emptiness as the true cessation, taking no-form as the only practice, taking no-desire as being free from the abyss, neither exalting oneself nor belittling oneself, being without a home in order to be free from the divisions of origin, the eyes, ears, nose, tongue, body, and mind have passed without dwelling anywhere, nor dwelling in no-mind, having attained no-knowledge in order to be free from all practices of the Dharma. Wise one! In this way, what is called preaching the Dharma? Preaching the Dharma is equal words, and listeners should listen equally. If preaching is not like equal words, then it is not preaching, not listening, and not understanding. It is like a magician preaching to illusory people, one should establish this intention as preaching the Dharma. According to the inherent virtue that people deserve, one should be good at observing and manifesting wisdom, accomplishing the Great Vehicle with great compassion and without delusion, repeatedly contemplating the Buddha Dharma, with inner nature pure, not cutting off the Three Jewels, and joyfully using such Dharma to preach.’ When these words were spoken, World Honored One! Eight hundred laypeople aroused the mind of unsurpassed, right, and perfect enlightenment. I do not have such eloquence, therefore I am not capable of going there to inquire about his illness.’ The Buddha said to the wise Mahākāśyapa (Great Kashyapa): ‘Go to Vimalakīrti (Pure Fame) and inquire about his illness.’ Kāśyapa (Great Kashyapa) said to the Buddha: ‘I am not capable of going there to inquire about his illness. Why? I remember that I used to go begging in a poor village, and Vimalakīrti (Pure Fame) came and said to me: ‘Like the wise one, you have great compassion, abandoning the great clan and begging from the poor. You should know that you have already equally given the Dharma, universally giving to all places you go, and you are already able to beg not for the sake of pity. If not with words...’ --------------------------------------------------------------------------------