English
English version: I replied: ‘O virtuous one! To me, this three-thousand-great-thousandfold Buddha-world is as clear as a jewel crown in the palm of my hand.’ Then Vimalakirti (Vimalakirti, a famous lay Bodhisattva) came and said to me: ‘How is it, O virtuous one! Is the eye a receiver of bodily forms, or is it not a receiver of forms? If the eye is a receiver of bodily forms, then it is the same as the five supernormal powers of the non-Buddhists; if it is not a receiver of forms, then without receiving forms, there is no counting, and thus no seeing.’ At that time, I remained silent. Those Brahmas, hearing his words, felt it was unprecedented, and immediately bowed to him and asked: ‘Who else in the world possesses the divine eye?’ Vimalakirti said: ‘There is the World-Honored One, the Buddha (Buddha, the founder of Buddhism), who is always in Samadhi (Samadhi, a state of deep concentration), whose meditative will is not distracted, and who sees all Buddha-lands without boasting.’ Thereupon, five hundred Brahmas in the assembly, having fully aroused the mind of unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi-citta, the mind seeking perfect enlightenment), all suddenly disappeared, therefore I am not capable of going there to inquire after his illness.’ The Buddha (Buddha, the founder of Buddhism) said to the elder Upali (Upali, one of the ten great disciples of the Buddha): ‘Go to Vimalakirti and inquire after his illness.’ Upali said to the Buddha: ‘I am not capable of going there to inquire after his illness. Why is that? I remember that in the past, there were two Bhikkhus (Bhikkhu, Buddhist monks) who felt ashamed because they had not yet attained the first fruit (Sotapanna), and they wanted to see the Tathagata (Tathagata, one of the titles of the Buddha). They passed by and asked me: ‘O virtuous one! We are indeed ashamed because we have not yet attained the first fruit, and we want to see the Buddha. We hope that the virtuous one can explain the meaning of this.’ I then explained the Dharma to them in detail. At that time, Vimalakirti came and said to me: ‘O Upali! Do not use what you teach to cover up your actions. Also, O virtuous one! One who has not attained the first fruit does not dwell within, does not calculate without, and does not obtain from between the two. Why is that? This is originally the intention of the Tathagata, wanting to stop the labor of the weary, and the evil thoughts have been resolved. One whose mind has found reliance is also not within, not without, and not obtained from between the two. If the mind is like this, then not attaining the first fruit is also like this, all Dharmas are also like this, and transformation is also like this. For example, O Upali! The purity of the mind is understood by the purity of the mind. Can it be defiled again and then made pure again?’ I said: ‘No.’ Vimalakirti said: ‘Like the self-nature purity and not attaining the first fruit, the minds of all beings in all Dharmas arise from thought and produce defilement. Using a pure view to regard defilement, without inversion and purity is also like my defilement, the nature of impurity and purity, the nature of purity and arising distinctions’ --------------------------------------------------------------------------------
Chinese
，一无所住。又，一切法可知见者，如水月形，一切诸法，从意生形。其知此者，是为奉律；其知此者，是为善解。’于是，两比丘言：‘上智哉！是优波离不及也，持佛上律而不能说。’我答言：‘自舍如来，未有弟子及菩萨，辩才析疑如此聪明者也。’两比丘疑解，便发无上正真道意，复言曰：‘令一切人得辩才之利皆如是。’故我不任诣彼问疾。” 佛告贤者罗云：“汝行诣维摩诘问疾。” 罗云白佛言：“我不堪任诣彼问疾。所以者何？忆念昔时诸长者子来礼我足，问我言：‘罗云！汝佛之子，舍转轮王，出家为道。其出家者有何荣冀？’我即为如事说沙门之荣冀。时维摩诘来谓我言：‘罗云！说沙门之荣冀，不当如贤者所说。所以者何？匪荣匪冀，故为沙门、为道者。罗云！离此彼中迹于泥洹，受诸明智，招诸圣贤，降伏众魔，入五道，净五眼，受五力，立五根，度彼岸化异学，为正导拯淤泥，为无我无彼受，无起随顺，绝诸忿乱，降己志护彼意，灭种姓开大学。为是故，作沙门。当教是诸童子，此自然法，佛兴难值。’诸童子言：‘居士！我闻佛不教人违亲为道。’维摩诘言：‘然。当观清净发菩萨意，已应行者，可得去家坚固之志。’即时，三十二长者子，皆发无上正真道意，故我不任诣 现代汉语译本：他一无所执着。而且，一切法如果可以用知觉和见解来认识，就像水中的月亮一样虚幻，一切诸法，都是从意念生出的形象。能够理解这一点的人，就是奉行戒律；能够理解这一点的人，就是善于理解佛法。’于是，两位比丘说：‘真是高深的智慧啊！即使是优波离（Upali，持戒第一的弟子）也比不上，他虽然持守佛陀最高的戒律，却不能这样解说。’我回答说：‘除了如来（Tathagata，佛陀的称号），还没有任何弟子或菩萨，能有如此聪明的辩才来分析和消除疑惑。’两位比丘解除了疑惑，便发起了无上正等正觉的意愿，又说：‘希望一切人都能得到像这样的辩才之利。’所以我不适合去那里问候他的病情。” 佛告诉贤者罗云（Rahula，佛陀的儿子）：“你去维摩诘（Vimalakirti，一位著名的在家菩萨）那里问候他的病情。” 罗云对佛说：“我不胜任去那里问候他的病情。这是什么原因呢？我记得以前一些长者（wealthy elders）的儿子来礼拜我的脚，问我说：‘罗云！你是佛陀的儿子，舍弃了转轮王（Chakravarti，理想的统治者）的地位，出家修道。出家的人有什么荣耀和期望呢？’我就如实地为他们讲述了沙门（Shramana，修行者）的荣耀和期望。当时维摩诘来对我说：‘罗云！讲述沙门的荣耀和期望，不应该像贤者你所说的那样。为什么呢？不追求荣耀，不怀有期望，才是沙门、修道者的本分。罗云！离开对‘此’和‘彼’的执着，在涅槃（Nirvana，解脱）中留下足迹，接受各种明智，招引各种圣贤，降伏各种魔障，进入五道（five realms of existence），清净五眼（five types of vision），接受五力（five powers），建立五根（five roots of good），度过彼岸，教化异端学说，成为正道的引导者，从淤泥中拯救众生，不执着于‘我’和‘非我’的感受，不生起随顺烦恼的心，断绝各种忿怒和混乱，降低自己的意志来守护他人的意愿，灭除种姓的观念，开创广大的学问。为了这些，才做沙门。应当教导这些童子，这自然之法，佛陀出世难以遇到。’那些童子说：‘居士（Vimalkirti）！我们听说佛陀不教人违背父母而出家修道。’维摩诘说：‘是的。应当观察那些具有清净的发菩提心（Bodhicitta，觉悟之心），已经应该修行的，才可以允许他们离开家庭，坚定修道的志向。’当时，三十二位长者的儿子，都发起了无上正等正觉的意愿，所以我不胜任去
English
English version: He was attached to nothing. Moreover, all dharmas that can be known and seen are like the moon's reflection in water, and all dharmas arise from the forms created by the mind. He who understands this is said to uphold the precepts; he who understands this is said to have a good understanding.' Thereupon, the two bhikshus (monks) said, 'How profound is his wisdom! Even Upali (foremost in upholding the precepts) is not his equal, for though he upholds the Buddha's supreme precepts, he cannot explain them thus.' I replied, 'Apart from the Tathagata (Buddha), there has never been a disciple or Bodhisattva (enlightenment being) with such brilliant eloquence to analyze and dispel doubts.' The two bhikshus, their doubts resolved, then conceived the aspiration for unsurpassed, complete, and perfect enlightenment, and further said, 'May all beings attain the benefit of such eloquence.' Therefore, I am not fit to go there to inquire after his health.” The Buddha said to the worthy Rahula (Buddha's son), “Go you to Vimalakirti (a famous lay Bodhisattva) and inquire after his health.” Rahula said to the Buddha, “I am not capable of going there to inquire after his health. Why is that? I recall that in the past, some sons of elders (wealthy elders) came to bow at my feet and asked me, 'Rahula! You are the Buddha's son, having renounced the status of a Chakravarti (ideal ruler) to become a renunciate. What glory and hope do those who renounce the world have?' I then explained to them the glory and hope of a Shramana (ascetic). At that time, Vimalakirti came and said to me, 'Rahula! Explaining the glory and hope of a Shramana should not be as the worthy one has said. Why is that? Without glory and without hope, that is why one becomes a Shramana, a follower of the Way. Rahula! Leaving behind traces of 'this' and 'that' in Nirvana (liberation), receiving all kinds of wisdom, inviting all sages and worthies, subduing all demons, entering the five realms (of existence), purifying the five eyes (types of vision), receiving the five powers, establishing the five roots (of good), crossing to the other shore, transforming heretical teachings, becoming a guide on the right path, rescuing beings from the mire, without attachment to 'self' and 'non-self' sensations, without arising in accordance with afflictions, severing all anger and confusion, lowering one's own will to protect the intentions of others, extinguishing the concept of lineage, opening up vast learning. For these reasons, one becomes a Shramana. One should teach these youths that this natural law, the appearance of a Buddha, is difficult to encounter.' Those youths said, 'Layman (Vimalakirti)! We have heard that the Buddha does not teach people to renounce their parents to follow the Way.' Vimalakirti said, 'Indeed. One should observe those who have a pure Bodhicitta (mind of enlightenment), who are already fit to practice, and then they may be allowed to leave their homes with a firm resolve to cultivate the Way.' At that time, thirty-two sons of elders all conceived the aspiration for unsurpassed, complete, and perfect enlightenment, so I am not fit to go -------------------------------------------------------------------------------- 彼问疾。” 佛告贤者阿难：“汝行诣维摩诘问疾。”
Chinese
阿难白佛言：“我不堪任诣彼问疾。所以者何？忆念昔时世尊身小中风，当用牛湩。我时晨朝入维耶离，至大姓梵志门下住。时维摩诘来谓我言：‘贤者阿难！何为晨朝持钵住此？’我言：‘居士！佛身小中风，当用牛湩，故我到此。’维摩诘言：‘止止。唯，阿难！莫作是语。如来身者，金刚之数，众恶已断，诸善普会，当有何病？默往，阿难！勿谤如来，慎莫复语，无使大尊神妙之天得闻此也，他方佛国诸会菩萨且得闻焉。且夫，阿难！转轮圣王，用本德故，尚得自在，岂况一切施德于人，而为如来、至真、等正觉无量福会普胜者哉！行矣，阿难！勿为羞耻。莫使外道异学闻此粗言：“何闻我师自疾不能救，安能救诸疾人所欲？”疾行，莫复宣言。当知，阿难！如来法身非思欲身。佛为世尊，过诸世间；佛身无漏，诸漏已尽；佛身无数，众行已除。其病有以？’时我，世尊！大自惭惧，得无近佛而过听。即闻空中声曰：‘是阿难！如居士之所言，但为佛兴于五浊之世故，以是像开解一切贪贫之行。便行，阿难！取湩莫惭。’故我不任诣彼问疾。”如是上首五百弟子，皆说本所作一切，向佛称述维摩诘之美言。 维摩诘所说经菩萨品第四 现代汉语译本：他问候病情。 佛陀告诉贤者阿难（Ananda，佛陀的十大弟子之一）: '你去维摩诘（Vimalakirti，一位著名的在家菩萨）那里问候病情。' 阿难禀告佛陀说：'我不胜任去那里问候病情。这是什么原因呢？我记得过去世尊（世尊，对佛陀的尊称）身体稍微不适，需要牛奶。当时我清晨进入维耶离（Vaisali，古印度城市），到达一位大姓梵志（Brahmin，古印度婆罗门种姓）的门下。当时维摩诘来问我说：‘贤者阿难！为何清晨拿着钵站在这里？’我说：‘居士（Upasaka，在家修行者的称谓）！佛陀身体稍微不适，需要牛奶，所以我到这里来。’维摩诘说：‘停止，停止。喂，阿难！不要说这样的话。如来（Tathagata，佛陀的称号之一）的身体，是金刚之身，一切恶业已经断除，一切善行普遍聚集，怎么会有病呢？默默地去吧，阿难！不要诽谤如来，谨慎不要再说这样的话，不要让大尊神妙的天人听到这些话，也不要让他方佛国的菩萨们听到。而且，阿难！转轮圣王（Chakravartin，理想的统治者），因为过去的功德，尚且能够自在，何况是将一切功德施予他人，成为如来、至真、等正觉（Sammasambuddha，完全觉悟的佛陀）无量福德聚集普遍殊胜的人呢！走吧，阿难！不要感到羞耻。不要让外道异学听到这些粗俗的话：‘为什么听说我的老师自己生病都不能救治，又怎么能救治所有生病的人的愿望呢？’快走吧，不要再宣扬这些话。应当知道，阿难！如来的法身（Dharmakaya，佛陀的法性之身）不是由思欲产生的身体。佛陀是世尊，超越一切世间；佛身没有烦恼，一切烦恼已经断尽；佛身是无数功德的体现，一切行为已经清净。怎么会有病呢？’当时我，世尊！感到非常惭愧和恐惧，恐怕因为靠近佛陀而听错了。当时就听到空中有声音说：‘是的，阿难！正如居士所说，只是为了佛陀出现在五浊恶世（five defilements，指劫浊、见浊、烦恼浊、众生浊、命浊）的缘故，用这种示现来开解一切贪婪贫困的行为。快去吧，阿难！取牛奶不要感到惭愧。’所以我不胜任去那里问候病情。' 像这样，五百位上首弟子，都说了自己过去所做的一切，向佛陀称述维摩诘的美好言辞。 《维摩诘所说经·菩萨品》第四