English
English version: Eighty-four thousand people all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The Buddha withdrew his supernatural power, and the world returned to its original state. Thirty-two thousand gods and humans seeking the Sravaka Vehicle (the vehicle of the hearers) realized that all conditioned dharmas are impermanent, were freed from dust and defilement, and attained the pure Dharma Eye. Eight thousand Bhikshus (monks), not clinging to any dharmas, exhausted their outflows and their minds were liberated. The Vimalakirti Sutra, Chapter 2: Upaya (Skillful Means) At that time, in the great city of Vaishali (Viyali), there was an elder named Vimalakirti (Vimalakirti), who had already made offerings to countless Buddhas, deeply planted roots of goodness, and attained the Kshanti (patience, acceptance) of non-origination. His eloquence was unobstructed, he freely manifested supernatural powers, and he had mastered all the Dharanis (mantras, mnemonic devices). He had obtained fearlessness, subdued demonic hindrances and resentments, entered the profound Dharma gates, was skilled in wisdom and skillful means, and had accomplished great vows. He clearly understood the inclinations of sentient beings' minds, and could also distinguish the sharpness and dullness of their faculties. He had long been on the Buddha path, his mind was already pure and mature, and he was determined in the Great Vehicle (Mahayana). Whatever he did, he was able to contemplate and consider well. He abided in the Buddha's dignified deportment, his mind was as vast as the ocean, and he was praised by all the Buddhas! He was respected by disciples, Shakra (Indra), Brahma, and the lords of the world. Wishing to liberate people, he dwelt in Vaishali with skillful means. He possessed immeasurable wealth, gathering in the poor. He upheld the precepts purely, gathering in those who violated the precepts. He tamed his conduct with patience, gathering in those who were angry and wrathful. He gathered in the lazy with great diligence. He gathered in the distracted with one-pointed meditation. He gathered in the ignorant with decisive wisdom. Although he was a layman in white clothes, he observed the pure monastic rules of the Shramanas (ascetics). Although he lived at home, he was not attached to the Three Realms (desire realm, form realm, formless realm). He appeared to have a wife and children, but he always cultivated pure conduct (Brahmacharya). He appeared to have relatives, but he always delighted in detachment. Although he wore precious ornaments, he adorned himself with the auspicious marks and characteristics. Although he ate and drank, he took the joy of Dhyana (meditation) as his food. If he went to places of gambling and amusement, he would always liberate people there. He accepted various heterodox paths, but he did not destroy his correct faith. Although he was learned in worldly classics, he always delighted in the Buddha Dharma. Everyone respected him, and he was the foremost among those who made offerings. He upheld the correct Dharma, gathering in the old and the young. In all his means of livelihood, although he obtained worldly benefits, he was not delighted by them. He wandered through the streets and alleys, benefiting sentient beings. He entered into the affairs of government and law, protecting all beings. He entered into places of lecturing and debate, guiding them with the Great Vehicle. He entered into various schools, guiding and opening up the minds of children. --------------------------------------------------------------------------------
Chinese
蒙；入诸淫舍，示欲之过；入诸酒肆，能立其志；若在长者，长者中尊，为说胜法；若在居士，居士中尊，断其贪着；若在刹利，刹利中尊，教以忍辱；若在婆罗门，婆罗门中尊，除其我慢；若在大臣，大臣中尊，教以正法；若在王子，王子中尊，示以忠孝；若在内官，内官中尊，化政宫女；若在庶民，庶民中尊，令兴福力；若在梵天，梵天中尊，诲以胜慧；若在帝释，帝释中尊，示现无常；若在护世，护世中尊，护诸众生。长者维摩诘，以如是等无量方便饶益众生。 其以方便，现身有疾。以其疾故，国王大臣、长者居士、婆罗门等，及诸王子并余官属，无数千人，皆往问疾。其往者，维摩诘因以身疾，广为说法：“诸仁者！是身无常、无强、无力、无坚、速朽之法，不可信也！为苦、为恼，众病所集。诸仁者！如此身，明智者所不怙；是身如聚沫，不可撮摩；是身如泡，不得久立；是身如炎，从渴爱生；是身如芭蕉，中无有坚；是身如幻，从颠倒起；是身如梦，为虚妄见；是身如影，从业缘现；是身如响，属诸因缘；是身如浮云，须臾变灭；是身如电，念念不住；是身无主，为如地；是身无我，为如火；是身无寿，为如风；是身无人，为如水；是身不实，四大为家；是身为空，离我我所；是身无知，如草木 现代汉语译本：进入各种淫秽场所，揭示情欲的过患；进入各种酒馆，能够坚定他们的意志；如果身处长者之中，就在长者中受到尊重，为他们宣说殊胜的佛法；如果身处居士之中，就在居士中受到尊重，断除他们的贪婪执着；如果身处刹利（武士）之中，就在刹利中受到尊重，教导他们忍辱；如果身处婆罗门（祭司）之中，就在婆罗门中受到尊重，去除他们的我慢；如果身处大臣之中，就在大臣中受到尊重，教导他们正法；如果身处王子之中，就在王子中受到尊重，向他们展示忠诚和孝道；如果身处内官之中，就在内官中受到尊重，教化管理宫女；如果身处平民之中，就在平民中受到尊重，使他们兴起福德的力量；如果身处梵天（色界天）之中，就在梵天中受到尊重，教诲他们殊胜的智慧；如果身处帝释（忉利天主）之中，就在帝释中受到尊重，向他们展示无常的道理；如果身处护世（四大天王）之中，就在护世中受到尊重，守护所有众生。长者维摩诘，以像这样无量的方法饶益众生。 他以方便示现自己生病。因为他生病的缘故，国王、大臣、长者、居士、婆罗门等，以及各位王子和其余官属，无数千人，都前去问候他的病情。对于前去探望的人，维摩诘就借着自己身体的疾病，广泛地为他们说法：‘各位仁者！这个身体是无常的、不强壮的、没有力量的、不坚固的、迅速朽坏的，是不可信任的！它是痛苦的、是烦恼的，是各种疾病聚集的地方。各位仁者！这样的身体，是明智的人所不依赖的；这个身体像一堆泡沫，不可以抓取和触摸；这个身体像水泡，不能够长久地存在；这个身体像火焰，从渴爱而生；这个身体像芭蕉树，中间没有坚实的东西；这个身体像幻术，从颠倒妄想产生；这个身体像梦境，是虚假的见解；这个身体像影子，由业缘显现；这个身体像回响，取决于各种因缘；这个身体像浮云，须臾之间就会变灭；这个身体像闪电，念念不停留；这个身体没有主人，就像大地一样；这个身体没有我，就像火焰一样；这个身体没有寿命，就像风一样；这个身体没有人，就像水一样；这个身体是不真实的，四大（地、水、火、风）是它的家；这个身体是空虚的，远离了我和我所；这个身体没有知觉，就像草木一样。’
English
English version: Entering various brothels, he demonstrates the faults of desire; entering various taverns, he can establish their will; if among elders, he is honored among elders, speaking the supreme Dharma for them; if among laypeople, he is honored among laypeople, cutting off their greed and attachment; if among Kshatriyas (warriors), he is honored among Kshatriyas, teaching them forbearance; if among Brahmins (priests), he is honored among Brahmins, removing their arrogance; if among ministers, he is honored among ministers, teaching them the righteous Dharma; if among princes, he is honored among princes, showing them loyalty and filial piety; if among palace officials, he is honored among palace officials, transforming and managing palace women; if among common people, he is honored among common people, causing them to generate the power of blessings; if among Brahma (form realm heavens), he is honored among Brahma, instructing them with supreme wisdom; if among Indra (lord of Trayastrimsa heaven), he is honored among Indra, demonstrating impermanence; if among the world-protectors (Four Heavenly Kings), he is honored among the world-protectors, protecting all beings. The elder Vimalakirti, with such immeasurable means, benefits sentient beings. He expediently manifests himself as being ill. Because of his illness, kings, ministers, elders, laypeople, Brahmins, and so on, as well as various princes and other officials, countless thousands of people, all go to inquire about his illness. To those who come to visit, Vimalakirti, taking advantage of his bodily illness, extensively expounds the Dharma: 'Virtuous ones! This body is impermanent, not strong, without strength, not solid, and subject to rapid decay; it is not to be trusted! It is suffering, it is affliction, it is a collection of various diseases. Virtuous ones! Such a body is not relied upon by the wise; this body is like a mass of foam, it cannot be grasped or touched; this body is like a bubble, it cannot last long; this body is like a flame, arising from craving; this body is like a banana tree, there is no solidity within; this body is like an illusion, arising from inverted thoughts; this body is like a dream, it is a false view; this body is like a shadow, appearing from karmic conditions; this body is like an echo, dependent on various causes and conditions; this body is like a floating cloud, it changes and vanishes in an instant; this body is like lightning, it does not stay for a moment; this body has no owner, it is like the earth; this body has no self, it is like fire; this body has no lifespan, it is like wind; this body has no person, it is like water; this body is unreal, the four elements (earth, water, fire, wind) are its home; this body is empty, it is apart from self and what belongs to self; this body is without knowledge, it is like grass and trees.' --------------------------------------------------------------------------------
Chinese
瓦砾；是身无作，风力所转；是身不净，秽恶充满；是身为虚伪，虽假以澡浴衣食，必归磨灭；是身为灾，百一病恼；是身如丘井，为老所逼；是身无定，为要当死；是身如毒蛇、如怨贼、如空聚，阴界诸入所共合成。 “诸仁者！此可患厌，当乐佛身。所以者何？佛身者即法身也；从无量功德智慧生，从戒、定、慧、解脱、解脱知见生，从慈、悲、喜、舍生，从布施、持戒、忍辱、柔和、勤行精进、禅定、解脱、三昧、多闻、智慧诸波罗蜜生，从方便生，从六通生，从三明生，从三十七道品生，从止观生，从十力、四无所畏、十八不共法生，从断一切不善法、集一切善法生，从真实生，从不放逸生；从如是无量清净法生如来身。诸仁者！欲得佛身、断一切众生病者，当发阿耨多罗三藐三菩提心。” 如是长者维摩诘，为诸问疾者，如应说法，令无数千人皆发阿耨多罗三藐三菩提心。 维摩诘所说经弟子品第三 尔时长者维摩诘，自念：“寝疾于床，世尊大慈，宁不垂愍？” 佛知其意，即告舍利弗：“汝行诣维摩诘问疾。” 舍利弗白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔，曾于林中宴坐树下，时维摩诘来谓我言：‘唯，舍利弗！不必是坐，为宴坐也。夫宴 现代汉语译本： 这个身体就像瓦砾一样，没有自主性，被风力所转动；这个身体是不清净的，充满了污秽和恶臭；这个身体是虚假的，即使用洗浴和衣食来装饰，最终也必然走向磨灭；这个身体是灾难，有各种各样的疾病困扰；这个身体就像丘陵和水井一样，被衰老所逼迫；这个身体没有定性，终究要面临死亡；这个身体就像毒蛇、怨贼、空虚的聚落，是由阴界和诸入共同组成的。 ‘各位仁者！这个身体令人厌恶，应当欣乐佛身。为什么呢？佛身就是法身；是从无量的功德和智慧产生的，是从戒、定、慧（sila, samadhi, prajna） 、解脱（vimoksha）、解脱知见（vimoksha-jnana-darshana）产生的，是从慈（maitri）、悲（karuna）、喜（mudita）、舍（upeksa）产生的，是从布施（dana）、持戒（sila）、忍辱（kshanti）、柔和、勤行精进（virya）、禅定（dhyana）、解脱（vimoksha）、三昧（samadhi）、多闻、智慧（prajna）等诸波罗蜜（paramita）产生的，是从方便（upaya）产生的，是从六通（sadabhijna）产生的，是从三明（tisro vidya）产生的，是从三十七道品（bodhipaksadharma）产生的，是从止观（samatha-vipassana）产生的，是从十力（dasa-bala）、四无所畏（catu-vaisaradyani）、十八不共法（astava-dasavenika-dharma）产生的，是从断除一切不善法、积聚一切善法产生的，是从真实产生的，是从不放逸产生的；如来之身就是从这样无量的清净法产生的。各位仁者！想要获得佛身、断除一切众生的疾病，就应当发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta）。’ 就这样，长者维摩诘，为前来问候疾病的人们，根据他们的情况说法，使得无数千人发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta）。 维摩诘所说经弟子品第三 当时，长者维摩诘，心想：‘我卧病在床，世尊大慈大悲，难道不会怜悯我吗？’ 佛知道他的心意，就告诉舍利弗（Sariputra）说：‘你去维摩诘那里问候他的疾病。’ 舍利弗（Sariputra）对佛说：‘世尊！我不胜任去那里问候疾病。为什么呢？我记得过去，曾经在林中树下静坐，当时维摩诘来对我说：‘喂，舍利弗（Sariputra）！不必一定是坐着，才算是静坐。真正的静坐’