English
English version: ‘To practice the Dharma while being detached from the notion of Dharma’ means to transcend attachment to the Dharma itself when cultivating it. ‘Not seeing the Buddha, not hearing the Dharma’ means not being attached to the Buddha's image and the words of the Dharma. How are such people different from those non-Buddhist teachers like Purana Kassapa (one of the Six Heretical Teachers), Makkhali Gosala (one of the Six Heretical Teachers), Ajita Kesakambali (one of the Six Heretical Teachers), Pakudha Kaccayana (one of the Six Heretical Teachers), Sanjaya Belatthiputta (one of the Six Heretical Teachers), and Nigantha Nataputta (founder of Jainism)? ‘Furthermore, O worthy one! Those teachers say that reliance is the path. Those who follow them cling to various views, fall into extremes, cannot reach the Buddha's realm, return to the Eight Difficulties (eight obstacles that prevent one from hearing the Dharma), remain in endless toil, and are stained by the dirt of disbelief, unable to escape the cycle of birth and death. Moreover, they regard all beings as ‘others.’ If you, O worthy one, also regard beings as ‘others’ like them, then it is not true liberation. Your offerings to them actually assist the demons and create more troubles together. If one holds illusory ‘shadow thoughts’ towards all people, it is like slandering all Buddhas, destroying the scriptures, and one cannot attain liberation without relying on the correct scriptures. Is this how you intend to beg for alms?’ ‘At that time, O World-Honored One! I was bewildered by these words, not knowing what he meant or what to say. So, I put down my bowl and left his house.’ At that time, O World-Honored One! After hearing these words, I felt very confused, not knowing what he was talking about or how to respond. So, I put down my bowl and left his residence. ‘Vimalakirti said, ‘O Subhuti! Take back your bowl and do not be afraid. How could the Tathagata (another name for Buddha) speak with notions? Why be afraid?’ Vimalakirti said, ‘Subhuti, take back your bowl and do not be afraid. Worthy one, would the Tathagata use illusory ‘thoughts’ to expound the Dharma? What is there to be afraid of?’ ‘I said, ‘No.’ Vimalakirti said, ‘Thoughts are illusory yet natural. Worthy one, have you not said that all dharmas and all people are natural? As for the wise, they do not cling to superficial words, so there is nothing to fear. Completely abandon attachment to words, and find liberation in words. The true meaning of liberation is the true nature of all dharmas.’ I said, ‘No, he wouldn't.’ Vimalakirti said, ‘Thoughts are illusory but also naturally existing. Worthy one, haven't you said that all dharmas and all people exist naturally? For the wise, they do not cling to the surface of words, so there is nothing to fear. You should completely let go of attachment to words, and obtain liberation from words, and the true meaning of liberation is the true nature of all dharmas.’ ‘At that time, O World-Honored One! When he spoke these words, two hundred devas (heavenly beings) attained the purity of the Dharma Eye, so I do not consider myself capable of visiting him to inquire about his illness.’ At that time, O World-Honored One! When Vimalakirti spoke these words, two hundred devas attained the pure Dharma Eye, so I feel that I am not capable of visiting him to inquire about his illness.’ The Buddha said to Binnu-mandani-putra (name of a person): ‘Go and inquire about Vimalakirti's illness.’ The Buddha told Binnu-mandani-putra: ‘Go and visit Vimalakirti's illness.’ Binnu said to the Buddha: ‘I am not capable of visiting him to inquire about his illness. Why? I remember that once, under a large tree in another place, I was explaining the Dharma of the fear of death to a Ajivika (an ancient ascetic sect in India) bhikkhu (Buddhist monk), when Vimalakirti came and said to me: ‘Where do you want to place this person? Why are you teaching this bhikkhu the Dharma? Isn't this contrary to his original Mani (jewel) heart? This is an inferior practice. Furthermore, you should not speak about its meaning without seeing the person's roots. You should choose a place without wounds, do not’ -------------------------------------------------------------------------------- 内坏于灶，在大生死，可使入迹，莫专导以自守之。又此，贤者！诸比丘在大道已有决，如何忘其道意，而发起以弟子行乎？’是时，维摩诘即如其像三昧正受，念是比丘宿命，已于五百佛立德本，在无上正真道已分布，因其道意而为解说。即时，诸比丘稽首礼维摩诘足。已为说如是法，皆得不退转。自从是来，我念：‘弟子未观察人者，不可为说法。所以者何？不能常定意根，原知本德，如佛世尊。’故我不任诣彼问疾。” 佛告长老迦旃延：“汝行诣维摩诘问疾。” 迦旃延白佛言：“我不堪任诣彼问疾。所以者何？忆念昔者佛为两比丘粗现轨迹，已便入室，吾于后为其说经中要言：无常之义、苦义、空义、非身之义。时维摩诘来谓我言：‘惟！迦旃延！无以待行有起之义为说法也。若，贤者！都不生不增生，不起不灭，是为无常义；五阴空无所起，以知是是苦义；于我不我而不二，是非身义；不然不灭，为都灭终始灭，是为空义。’彼说是时，其比丘本漏意解，故我不任诣彼问疾。” 佛告长老阿那律：“汝行诣维摩诘问疾。” 阿那律白佛言：“我不堪任诣彼问疾。所以者何？忆念我昔于他处经行，见有梵天名净复净，与千梵俱来诣我，稽首作礼问我言：‘几何阿那律天眼所见？’ { "translations": [ "现代汉语译本：", "‘内心如同破败的灶台，身处巨大的生死轮回之中，或许可以引导他们进入修行的道路，但不要让他们只专注于自我的守护。而且，贤者！这些比丘在大道上已经有了决断，怎么能忘记他们原本的道心，反而发起弟子之行呢？’当时，维摩诘立刻进入如其像三昧（如其像三昧：一种禅定状态），忆念这些比丘的宿命，他们已经在五百尊佛前建立了功德之本，在无上正真之道上已经有所分布，因此顺应他们的道心为他们解说。当时，这些比丘叩拜维摩诘的脚。维摩诘为他们说了这样的法，他们都得到了不退转（不退转：修行达到一定程度，不会退回之前的状态）。自从那件事之后，我便认为：‘对于那些没有观察人能力的弟子，不可以为他们说法。’为什么呢？因为他们不能常常安定意根，了解人的原本德行，如同佛世尊一样。’所以我不胜任去那里问候他的疾病。”， "", "佛告诉长老迦旃延（迦旃延：佛陀的十大弟子之一）：“你去维摩诘那里问候他的疾病。”", "", "迦旃延对佛说：“我不胜任去那里问候他的疾病。为什么呢？我记得以前佛陀为两位比丘稍微显现了修行的轨迹，之后便进入室内，我在后面为他们讲解经中的重要含义：无常的含义、苦的含义、空的含义、非身的含义。当时维摩诘来对我说：‘喂！迦旃延！不要以等待行为生起的含义来作为说法。如果，贤者！都不生不增生，不起不灭，这就是无常的含义；五阴（五阴：构成人身的五种要素，即色、受、想、行、识）空无所起，因此知道这就是苦的含义；对于我与非我而不二，这就是非身的含义；不然不灭，为都灭终始灭，这就是空的含义。’他这样说的时候，那两位比丘原本的烦恼都解脱了，所以我不胜任去那里问候他的疾病。”", "", "佛告诉长老阿那律（阿那律：佛陀的十大弟子之一）：“你去维摩诘那里问候他的疾病。”", "", "阿那律对佛说：“我不胜任去那里问候他的疾病。为什么呢？我记得以前我在其他地方经行（经行：一种禅修方式），见到一位梵天（梵天：色界天的天神）名叫净复净，与一千位梵天一同来到我这里，叩拜作礼问我说：‘阿那律的天眼（天眼：一种超自然的能力）能看到多远？’" ], "english_translations": [ "English version:", "‘The inner being is like a broken stove, caught in the great cycle of birth and death. One might guide them onto the path, but do not let them focus solely on self-preservation. Moreover, worthy ones! These Bhikshus (Bhikshus: Buddhist monks) have already made a decision on the Great Path. How can they forget their original intention and instead initiate the practice of discipleship?’ At that time, Vimalakirti immediately entered the Samadhi (Samadhi: a state of meditative consciousness) of Suchness, recalling the past lives of these Bhikshus, that they had established roots of merit before five hundred Buddhas, and had already distributed themselves on the Unsurpassed True Path. Therefore, he explained to them in accordance with their original intention. Immediately, the Bhikshus bowed and paid homage at Vimalakirti's feet. Having heard such Dharma (Dharma: the teachings of the Buddha), they all attained non-retrogression (non-retrogression: a state where one will not fall back from their progress on the path). Since then, I have thought: ‘One should not preach the Dharma to disciples who are unable to observe people.’ Why? Because they cannot constantly stabilize their mind and understand the original virtues of people, as the Buddha, the World Honored One, does.’ Therefore, I am not capable of visiting him to inquire about his illness.”", "", "The Buddha said to the Elder Katyayana (Katyayana: one of the ten great disciples of the Buddha): “Go to Vimalakirti and inquire about his illness.”", "", "Katyayana said to the Buddha: “I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, the Buddha briefly revealed the path of practice to two Bhikshus and then entered the room. Afterwards, I explained to them the essential meanings in the Sutras (Sutras: Buddhist scriptures): the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of non-self. At that time, Vimalakirti came and said to me: ‘Hey! Katyayana! Do not use the meaning of waiting for actions to arise as the Dharma. If, worthy one! There is no birth, no increase of birth, no arising, no ceasing, this is the meaning of impermanence; the five Skandhas (Skandhas: the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) are empty and without origin, therefore know that this is the meaning of suffering; in neither 'I' nor 'not-I' is there duality, this is the meaning of non-self; neither existing nor ceasing, being complete cessation, ultimate cessation, and beginning cessation, this is the meaning of emptiness.’ When he said this, the original defilements of those Bhikshus were liberated. Therefore, I am not capable of visiting him to inquire about his illness.”", "", "The Buddha said to the Elder Anuruddha (Anuruddha: one of the ten great disciples of the Buddha): “Go to Vimalakirti and inquire about his illness.”", "", "Anuruddha said to the Buddha: “I am not capable of visiting him to inquire about his illness. Why? I remember that in the past, while I was walking elsewhere, I saw a Brahma (Brahma: a deity in the Form Realm) named Pure and Purified, who came to me with a thousand Brahmas, bowed and paid homage, and asked me: ‘How far can Anuruddha see with his divine eye (divine eye: a supernatural ability)?’" ] } --------------------------------------------------------------------------------
Chinese
我答言：‘仁者！吾于是三千大千佛国，如于掌中观宝冠耳。’时维摩诘来谓我言：‘云何，贤者！眼为受身相耶？无受相耶？假使有受身相，则与外五通等；若无受相，无受相者，无计数则不有见。’我时默然。彼诸梵闻其言，至未曾有，即为作礼而问言：‘世孰复有天眼？’维摩诘言：‘有佛世尊常在三昧，禅志不戏，悉见诸佛国，不自称说。’于是，众中五百梵，具足发无上正真道意已，皆忽然不现，故我不任诣彼问疾。” 佛告长老优波离：“汝行诣维摩诘问疾。” 优波离白佛言：“我不堪任诣彼问疾。所以者何？忆念昔者，有两比丘未践迹，以为耻，将诣如来，过问我言：‘吾，贤者！未践迹诚以为耻，欲往见佛，愿贤者解其意。’吾则为之现说法语。时维摩诘来谓我言：‘唯，优波离！莫释以所诲而诡其行也。又，贤者！未践迹者，不内住不外计，亦不从两间得。所以者何？此本为如来意，欲为劳人执劳，恶意已解。意得依者，亦不内不外不从两间得。如其意然，未迹亦然，诸法亦然，转者亦然。如，优波离！意之净，以意净意为解，宁可复污复使净耶？’我言：‘不也。’维摩诘言：‘如性净与未迹，一切诸法一切人意从思有垢，以净观垢，无倒与净亦我垢等，秽浊与净性，净性与起分 现代汉语译本：我回答说：‘仁者！我对于这三千大千佛世界，就像在手掌中观看宝冠一样清楚。’当时，维摩诘（Vimalakirti，一位著名的在家菩萨）来对我说：‘怎么样，贤者！眼根是具有感受色身相状的吗？还是没有感受色身相状的呢？假如眼根具有感受色身相状，那就和外道的五神通一样了；如果眼根没有感受色身相状，没有感受色身相状，那就无法计数，也就不可能有见。’当时我沉默不语。那些梵天听到这些话，觉得前所未有，就向维摩诘行礼并问道：‘世间还有谁具有天眼呢？’维摩诘说：‘有佛世尊（Buddha，佛教的创始人）常常处于三昧（Samadhi，一种高度集中的冥想状态）之中，禅定意志不散乱，完全能够看见诸佛国土，但不自己宣扬。’于是，大众中五百位梵天，都具足发起了无上正真道意（Anuttara-samyak-sambodhi-citta，追求圆满觉悟的心），然后都忽然消失不见了，所以我不能胜任去那里问候他的疾病。”， 佛告诉长老优波离（Upali，佛陀的十大弟子之一）：‘你去维摩诘那里问候他的疾病。’ 优波离对佛说：‘我不能胜任去那里问候他的疾病。为什么呢？我记得以前，有两位比丘（Bhikkhu，佛教僧侣）因为还没有证得初果（Sotapanna，须陀洹），感到羞耻，想要去见如来（Tathagata，佛陀的称号之一），路过问我：‘贤者！我们因为还没有证得初果，确实感到羞耻，想要去见佛，希望贤者能解释其中的含义。’我就为他们详细地解说了佛法。当时，维摩诘来对我说：‘优波离！不要用你所教导的来掩盖你的行为。还有，贤者！没有证得初果的人，不在内住，不在外计，也不从内外之间得到。为什么呢？这本来就是如来的意思，想要让劳累的人停止劳累，恶念已经解除。意念得到依靠的人，也不在内，不在外，也不从内外之间得到。如果意念是这样，没有证得初果也是这样，一切诸法也是这样，转变也是这样。比如，优波离！意念的清净，是以意念清净来理解的，难道还可以再弄脏再使它清净吗？’我说：‘不能。’维摩诘说：‘像自性清净和没有证得初果一样，一切诸法一切人的意念，从思虑而产生垢染，用清净的观点来看待垢染，没有颠倒和清净也和我的垢染一样，污秽和清净的自性，清净的自性和生起分别’