English
He said: 'World Honored One! I am not capable of going to him to inquire about his illness. Why is that? I recall that in the past, I myself held a great almsgiving assembly at my father's house, offering to all Śramaṇas (wandering ascetics), Brahmins (priests), as well as various heretics, the poor, orphans, the lonely, and beggars. After seven days, Vimalakirti (a lay bodhisattva) came into the assembly and said to me: 'Son of a wealthy man! A great almsgiving assembly should not be like the one you have set up. It should be an assembly for Dharma-giving. What is the use of this material almsgiving assembly?' I asked: 'Layman! What is called a Dharma-giving assembly?' He replied: 'A Dharma-giving assembly has no before or after; it is the simultaneous offering to all sentient beings. This is called a Dharma-giving assembly.' I asked: 'What does that mean?' He replied: 'It means to generate a mind of compassion with Bodhi (enlightenment); to generate great compassion to save sentient beings; to generate a mind of joy to uphold the Dharma; to practice a mind of equanimity to gather wisdom; to generate Dāna-pāramitā (perfection of giving) to overcome stinginess and greed; to generate Śīla-pāramitā (perfection of morality) to transform those who violate precepts; to generate Kṣānti-pāramitā (perfection of patience) with the Dharma of no-self; to generate Vīrya-pāramitā (perfection of diligence) by being apart from the characteristics of body and mind; to generate Dhyāna-pāramitā (perfection of meditation) with the characteristics of Bodhi; to generate Prajñā-pāramitā (perfection of wisdom) with all wisdom. To teach and transform sentient beings, and to generate emptiness; not abandoning conditioned dharmas, and generating no-form; manifesting birth, and generating non-action; protecting and upholding the Dharma, generating the power of skillful means; to liberate sentient beings, generating the four means of attraction (giving, kind speech, beneficial action, and identification); to respect and serve all, generating the method of eliminating arrogance; regarding body, life, and wealth, generating the three firm practices; in the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and devas), generating the practice of mindfulness; in the six harmonies (harmony in body, speech, mind, precepts, views, and sharing of benefits), generating a straightforward mind; correctly practicing good dharmas, generating a pure life; with a pure and joyful mind, generating closeness to the wise and virtuous; not hating evil people, generating a mind of taming; with the Dharma of renunciation, generating a profound mind; by practicing as spoken, generating extensive learning; with the Dharma of non-contention, generating a quiet place; approaching the wisdom of the Buddha, generating seated meditation; liberating the bonds of sentient beings, generating the ground of practice; with complete marks and characteristics, and a pure Buddha-land, generating meritorious deeds; knowing the thoughts of all sentient beings, speaking the Dharma accordingly, generating the deeds of wisdom; knowing all dharmas, neither grasping nor abandoning, entering the gate of one characteristic, generating' --------------------------------------------------------------------------------
Chinese
慧业；断一切烦恼、一切障碍、一切不善法，起一切善业；以得一切智慧、一切善法，起于一切助佛道法。如是，善男子！是为法施之会。若菩萨住是法施会者，为大施主，亦为一切世间福田。’ “世尊！维摩诘说是法时，婆罗门众中二百人，皆发阿耨多罗三藐三菩提心。我时心得清净，叹未曾有！稽首礼维摩诘足，即解璎珞价直百千以上之，不肯取。我言：‘居士！愿必纳受，随意所与。’维摩诘乃受璎珞，分作二分，持一分施此会中一最下乞人，持一分奉彼难胜如来。一切众会皆见光明国土难胜如来，又见珠璎在彼佛上变成四柱宝台，四面严饰，不相障蔽。时维摩诘现神变已，作是言：‘若施主等心施一最下乞人，犹如如来福田之相，无所分别，等于大悲，不求果报，是则名曰具足法施。’城中一最下乞人，见是神力，闻其所说，皆发阿耨多罗三藐三菩提心，故我不任诣彼问疾。” 如是诸菩萨各各向佛说其本缘，称述维摩诘所言，皆曰：“不任诣彼问疾！” 维摩诘经卷上 大正藏第 14 册 No. 0475 维摩诘所说经 维摩诘所说经卷中 姚秦三藏鸠摩罗什译 文殊师利问疾品第五 尔时佛告文殊师利：“汝行诣维摩诘问疾。” 文殊师利 现代汉语译本： ‘智慧之业是断除一切烦恼、一切障碍、一切不善之法，生起一切善业；通过获得一切智慧、一切善法，从而发起一切有助于佛道的法门。像这样，善男子！这就是所谓的法施之会。如果菩萨安住于这种法施之会中，就是大施主，也是一切世间的福田。’ ‘世尊！维摩诘宣说此法时，婆罗门众中有两百人，都发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。我当时内心清净，赞叹从未有过这样的事！我稽首礼拜维摩诘的脚，立即解下价值百千以上的璎珞去供养他，但他不肯接受。我说：‘居士！希望您务必接受，随意分给别人。’维摩诘于是接受了璎珞，分成两份，拿一份施舍给这次法会中最下贱的乞丐，拿一份供奉给难胜如来（Durlabha-vijaya-tathagata）。所有在场的人都见到了光明国土的难胜如来，又看到珠璎在那尊佛的身上变成四柱宝台，四面装饰华丽，互不遮蔽。当时维摩诘显现神通变化之后，这样说道：‘如果施主以平等之心施舍给最下贱的乞丐，就如同面对如来福田之相，没有分别，等同于大悲心，不求回报，这就叫做具足法施。’城中最下贱的乞丐，见到这种神力，听到他所说的话，都发起了阿耨多罗三藐三菩提心，所以我不敢去他那里问候疾病。’ 像这样，诸位菩萨各自向佛述说自己的本缘，称述维摩诘所说的话，都说：‘不敢去他那里问候疾病！’ 《维摩诘经》卷上 大正藏第 14 册 No. 0475 《维摩诘所说经》 《维摩诘所说经》卷中 姚秦三藏鸠摩罗什译 文殊师利问疾品第五 当时佛告诉文殊师利（Manjusri）: ‘你去维摩诘（Vimalakirti）那里问候疾病。’ 文殊师利
English
English version: 'The work of wisdom is to cut off all afflictions, all obstacles, all unwholesome dharmas, and to generate all wholesome karmas; by obtaining all wisdom and all wholesome dharmas, one initiates all dharmas that aid the path to Buddhahood. Thus, good man! This is called the assembly of Dharma giving. If a Bodhisattva dwells in this assembly of Dharma giving, he is a great benefactor and a field of merit for all the world.' 'World-Honored One! When Vimalakirti (Vimalakirti) was expounding this Dharma, two hundred people from the Brahmin community all aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). At that time, my mind became pure, and I praised that there had never been such a thing! I bowed my head and paid homage to Vimalakirti's feet, and immediately took off a necklace worth more than a hundred thousand to offer to him, but he refused to accept it. I said, 'Layman! I hope you will definitely accept it and give it to others as you wish.' Vimalakirti then accepted the necklace, divided it into two parts, gave one part to the lowest beggar in this assembly, and offered one part to the Tathagata Durlabha-vijaya (Durlabha-vijaya-tathagata). All those present saw the Tathagata Durlabha-vijaya in the land of light, and also saw the pearl necklace on that Buddha's body transform into a four-pillared jeweled platform, adorned on all four sides, without obstructing each other. At that time, Vimalakirti, having manifested his supernatural powers, said, 'If a benefactor gives with an equal mind to the lowest beggar, it is like facing the field of merit of the Tathagata, without discrimination, equal to great compassion, and without seeking reward, this is called complete Dharma giving.' The lowest beggar in the city, seeing this divine power and hearing what he said, all aroused the mind of Anuttara-samyak-sambodhi, so I am not able to go there to inquire about his illness.' In this way, the Bodhisattvas each told the Buddha about their original causes and conditions, praising what Vimalakirti had said, and all said, 'I am not able to go there to inquire about his illness!' Vimalakirti Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0475 Vimalakirti Sutra Vimalakirti Sutra, Volume 2 Translated by Kumarajiva of the Yao Qin Dynasty Chapter 5: Manjusri Inquires About Illness At that time, the Buddha said to Manjusri (Manjusri), 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.' Manjusri --------------------------------------------------------------------------------
Chinese
白佛言：“世尊！彼上人者，难为酬对。深达实相，善说法要，辩才无滞，智慧无碍；一切菩萨法式悉知，诸佛秘藏无不得入；降伏众魔，游戏神通，其慧方便，皆已得度。虽然，当承佛圣旨，诣彼问疾。” 于是众中诸菩萨、大弟子、释、梵、四天王等，咸作是念：“今二大士，文殊师利、维摩诘共谈，必说妙法！”即时八千菩萨、五百声闻、百千天、人皆欲随从。 于是文殊师利与诸菩萨、大弟子众及诸天、人，恭敬围绕，入毗耶离大城。 尔时长者维摩诘心念：“今文殊师利与大众俱来！”即以神力空其室内，除去所有及诸侍者；唯置一床，以疾而卧。 文殊师利既入其舍，见其室空，无诸所有，独寝一床。时维摩诘言：“善来，文殊师利！不来相而来，不见相而见。” 文殊师利言：“如是！居士！若来已，更不来；若去已，更不去。所以者何？来者无所从来，去者无所至，所可见者，更不可见。且置是事，居士！是疾宁可忍不？疗治有损，不至增乎！世尊殷勤致问无量，居士是疾，何所因起？其生久如？当云何灭？” 维摩诘言：“从痴、有爱，则我病生。以一切众生病，是故我病；若一切众生病灭，则我病灭。所以者何？菩萨为众生故入生死，有生死则有病；若众 现代汉语译本 佛陀回答说：‘世尊！那位上人（指维摩诘）真是难以应对。他深刻通达实相，善于宣说佛法精要，辩才无碍，智慧通达；一切菩萨的修行方式他都了如指掌，诸佛的秘密法藏没有他不能领悟的；他能降伏各种魔障，自在地运用神通，他的智慧和方便法门，都已经达到圆满的境界。’虽然如此，我应当遵从佛的圣旨，去他那里问候病情。 这时，大众中的各位菩萨、大弟子、释提桓因（Śakra-devānām-Indra，佛教的护法神）、梵天（Brahmā，印度教的创造之神，在佛教中也被认为是护法神）和四大天王等，都这样想：‘现在这两位大士，文殊师利（Mañjuśrī，象征智慧的菩萨）和维摩诘（Vimalakīrti，一位在家菩萨）共同谈论，必定会宣说微妙的佛法！’当时，八千位菩萨、五百位声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）、成百上千的天人和凡人，都想跟随前往。 于是，文殊师利菩萨与各位菩萨、大弟子以及诸天人和凡人，恭敬地围绕着，进入毗耶离（Vaiśālī，古印度城市）大城。 这时，长者维摩诘心想：‘现在文殊师利菩萨与大众一同前来！’就用神通力清空了他的房间，移走所有的物品和侍者；只留下一张床，自己因病躺在上面。 文殊师利菩萨进入他的住所，看到房间空空荡荡，没有任何东西，只有维摩诘独自躺在一张床上。这时，维摩诘说：‘欢迎，文殊师利菩萨！您不是为了来而来的，您不是为了见相而见的。’ 文殊师利菩萨说：‘是的！居士！如果已经来了，就不再有来；如果已经去了，就不再有去。为什么这样说呢？因为来的人无所从来，去的人无所至，所能见到的，最终也是不可见的。暂且放下这些，居士！您的病痛还能忍受吗？治疗对您有帮助，还是反而加重了呢？世尊殷切地问候您，居士，您的病是由什么原因引起的？病已经持续多久了？应当如何才能痊愈呢？’ 维摩诘说：‘从愚痴和贪爱产生，我的病就产生了。因为一切众生都在生病，所以我才生病；如果一切众生的病都消除了，那么我的病也就消除了。为什么这样说呢？菩萨为了众生的缘故进入生死轮回，有生死轮回就有病痛；如果没
English
English version The Buddha replied, 'World Honored One! That superior man (referring to Vimalakīrti) is difficult to deal with. He deeply understands the true nature of reality, is skilled at expounding the essential principles of the Dharma, has unobstructed eloquence, and unimpeded wisdom. He knows all the practices of the Bodhisattvas, and has access to all the secret treasures of the Buddhas. He subdues all demons, and freely manifests his spiritual powers. His wisdom and skillful means have all reached perfection.' Nevertheless, I shall follow the Buddha's holy command and go to inquire about his illness. At that time, all the Bodhisattvas, great disciples, Śakra-devānām-Indra (释提桓因, a protector deity in Buddhism), Brahmā (梵天, the creator god in Hinduism, also considered a protector deity in Buddhism), and the Four Heavenly Kings in the assembly all thought, 'Now that these two great beings, Mañjuśrī (文殊师利, the Bodhisattva of wisdom) and Vimalakīrti (维摩诘, a lay Bodhisattva), are conversing together, they will surely expound the wonderful Dharma!' Immediately, eight thousand Bodhisattvas, five hundred Śrāvakas (声闻, disciples who attain enlightenment by hearing the Buddha's teachings), and hundreds of thousands of gods and humans all wished to follow them. Thereupon, Mañjuśrī Bodhisattva, together with the Bodhisattvas, great disciples, and the gods and humans, respectfully surrounded him and entered the great city of Vaiśālī (毗耶离, an ancient Indian city). At that time, the elder Vimalakīrti thought, 'Now Mañjuśrī Bodhisattva is coming with the assembly!' He then used his spiritual power to empty his room, removing all possessions and attendants, leaving only one bed, on which he lay ill. When Mañjuśrī Bodhisattva entered his dwelling, he saw that the room was empty, without any possessions, and that Vimalakīrti was lying alone on a bed. At that time, Vimalakīrti said, 'Welcome, Mañjuśrī! You come without coming, and you see without seeing a form.' Mañjuśrī Bodhisattva said, 'So it is, householder! If one has already come, there is no further coming; if one has already gone, there is no further going. Why is this? Because the one who comes has nowhere to come from, and the one who goes has nowhere to go to. What can be seen is ultimately unseeable. Let us put this aside, householder! Is your illness bearable? Does the treatment help, or does it make it worse? The World Honored One sends his earnest regards and asks about you without measure. Householder, what is the cause of your illness? How long has it lasted? And how can it be cured?' Vimalakīrti said, 'From ignorance and craving, my illness arises. Because all sentient beings are ill, therefore I am ill. If all sentient beings' illnesses are extinguished, then my illness will be extinguished. Why is this? Because Bodhisattvas enter birth and death for the sake of sentient beings. If there is birth and death, there is illness; if there is no --------------------------------------------------------------------------------