English
English version: This body is like rubble; it is without self-determination, turned by the force of the wind; this body is impure, filled with filth and foulness; this body is false, though adorned with bathing, clothing, and food, it will inevitably return to decay; this body is a calamity, afflicted by hundreds of diseases; this body is like a hill and a well, pressed by old age; this body is impermanent, destined to die; this body is like a poisonous snake, a vengeful thief, an empty gathering, composed of the realms of sense and the various entrances. ‘Virtuous ones! This is something to be worried about and厌恶, one should delight in the Buddha's body. Why? The Buddha's body is the Dharma body; it arises from immeasurable merit and wisdom, from morality (sila), concentration (samadhi), wisdom (prajna), liberation (vimoksha), and the knowledge and vision of liberation (vimoksha-jnana-darshana); it arises from loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa); it arises from giving (dana), upholding precepts (sila), patience (kshanti), gentleness, diligent effort (virya), meditative concentration (dhyana), liberation (vimoksha), samadhi, vast learning, wisdom (prajna), and the various perfections (paramita); it arises from skillful means (upaya), from the six superknowledges (sadabhijna), from the three kinds of knowledge (tisro vidya), from the thirty-seven factors of enlightenment (bodhipaksadharma), from cessation and contemplation (samatha-vipassana), from the ten powers (dasa-bala), the four fearlessnesses (catu-vaisaradyani), and the eighteen unshared qualities of a Buddha (astava-dasavenika-dharma); it arises from abandoning all unwholesome dharmas and accumulating all wholesome dharmas; it arises from truth, from non-negligence; the Tathagata's body arises from such immeasurable pure dharmas. Virtuous ones! If you wish to attain the Buddha's body and cure all beings' illnesses, you should arouse the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta).’ In this way, the elder Vimalakirti, for those who came to inquire about his illness, taught the Dharma according to their needs, causing countless thousands of people to arouse the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta). The Vimalakirti Nirdesa Sutra, Chapter 3: Disciples At that time, the elder Vimalakirti thought to himself: ‘I am lying sick in bed; the World-Honored One is greatly compassionate; would he not take pity on me?’ The Buddha, knowing his thoughts, immediately said to Sariputra: ‘Go to Vimalakirti and inquire about his illness.’ Sariputra said to the Buddha: ‘World-Honored One! I am not capable of going there to inquire about his illness. Why? I remember in the past, I was sitting in meditation under a tree in the forest, when Vimalakirti came and said to me: ‘Hey, Sariputra! It is not necessary to be sitting to be in meditation. True meditation’ --------------------------------------------------------------------------------
Chinese
坐者，不于三界现身意，是为宴坐；不起灭定而现诸威仪，是为宴坐；不舍道法而现凡夫事，是为宴坐；心不住内亦不在外，是为宴坐；于诸见不动，而修行三十七品，是为宴坐；不断烦恼而入涅槃，是为宴坐。若能如是坐者，佛所印可。’时我，世尊！闻说是语，默然而止，不能加报！故我不任诣彼问疾。” 佛告大目犍连：“汝行诣维摩诘问疾。” 目连白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔入毗耶离大城，于里巷中为诸居士说法。时维摩诘来谓我言：‘唯，大目连！为白衣居士说法，不当如仁者所说。夫说法者，当如法说。法无众生，离众生垢故；法无有我，离我垢故；法无寿命，离生死故；法无有人，前后际断故；法常寂然，灭诸相故；法离于相，无所缘故；法无名字，言语断故；法无有说，离觉观故；法无形相，如虚空故；法无戏论，毕竟空故；法无我所，离我所故；法无分别，离诸识故；法无有比，无相待故；法不属因，不在缘故；法同法性，入诸法故；法随于如，无所随故；法住实际，诸边不动故；法无动摇，不依六尘故；法无去来，常不住故；法顺空，随无相，应无作；法离好丑，法无增损，法无生灭，法无所归；法过眼耳鼻舌身心；法无高下，法常住不动，法离一 切观行。唯，大目连！法相如是，岂可说乎？夫说法者，无说无示；其听法者，无闻无得。譬如幻士，为幻人说法。当建是意，而为说法。当了众生根有利钝，善于知见无所挂碍，以大悲心赞于大乘，念报佛恩不断三宝，然后说法。’维摩诘说是法时，八百居士发阿耨多罗三藐三菩提心。我无此辩，是故不任诣彼问疾。” 佛告大迦叶：“汝行诣维摩诘问疾。” 迦叶白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔，于贫里而行乞，时维摩诘来谓我言：‘唯，大迦叶！有慈悲心而不能普舍豪富，从贫乞。迦叶！住平等法，应次行乞食；为不食故，应行乞食；为坏和合相故，应取揣食；为不受故，应受彼食；以空聚想，入于聚落；所见色与盲等，所闻声与响等，所嗅香与风等，所食味不分别，受诸触如智证，知诸法如幻相；无自性，无他性；本自不然，今则无灭。迦叶！若能不舍八邪、入八解脱，以邪相入正法；以一食施一切，供养诸佛，及众贤圣，然后可食；如是食者，非有烦恼，非离烦恼；非入定意，非起定意；非住世间，非住涅槃。其有施者，无大福，无小福；不为益，不为损，是为正入佛道，不依声闻。迦叶！若如是食，为不空食人之施也。’时我，世尊！闻说是语，得未曾有，即于一 现代汉语译本：切勿以寻常之见解去观察修行。’维摩诘说，‘大目连（Maha Maudgalyayana，佛陀十大弟子之一）！法的真实相状就是如此，哪里可以用言语来完全表达呢？真正的说法者，是无说而说，无示而示；而真正的听法者，是无闻而闻，无得而得。这就好比幻术师，为他所幻化出来的人说法一样。应当树立这样的意念，然后才去说法。应当了解众生的根器有利有钝，善于运用智慧和见解而无所挂碍，以广大的慈悲心来赞扬大乘佛法，念念不忘报答佛的恩德，不让佛法僧三宝断绝，然后才可以说法。’维摩诘（Vimalakirti，一位著名的在家菩萨）在宣说这个法的时候，有八百位居士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）。我没有这样的辩才，所以不能胜任去那里问候他的疾病。’ 佛陀告诉摩诃迦叶（Mahakasyapa，佛陀十大弟子之一）说：‘你去维摩诘（Vimalakirti，一位著名的在家菩萨）那里问候他的疾病。’ 迦叶（Kasyapa，佛陀十大弟子之一）对佛陀说：‘世尊！我不能胜任去那里问候他的疾病。这是什么原因呢？我回忆起过去，在贫民窟里乞食的时候，维摩诘（Vimalakirti，一位著名的在家菩萨）对我说：‘喂，大迦叶（Mahakasyapa，佛陀十大弟子之一）！你虽然有慈悲心，却不能普遍地布施给那些豪门富户，反而只向贫穷的人乞讨。迦叶（Kasyapa，佛陀十大弟子之一）！安住于平等之法，应当依次地去乞食；为了不执着于食物的缘故，才去乞食；为了破除和合之相的缘故，才去接受食物；为了不贪著的缘故，才去接受别人的食物；以观想空性的心态，进入村落；所见到的色尘，要像盲人一样视而不见；所听到的声音，要像回响一样不执着；所嗅到的香气，要像风一样不留痕迹；所尝到的味道，不要加以分别；所感受到的触觉，要像智者证悟一样；了知一切诸法，都如幻象一般；没有自性，也没有他性；本来就不是自然而有的，现在也没有消灭。迦叶（Kasyapa，佛陀十大弟子之一）！如果能够不舍弃八邪（Eightfold Wrong Paths），而进入八解脱（Eight Deliverances），以邪相进入正法；以一食布施给一切众生，供养诸佛以及各位贤圣，然后才可以食用；像这样食用的人，既没有烦恼，也没有脱离烦恼；既没有进入禅定，也没有从禅定中出来；既没有安住于世间，也没有安住于涅槃。给予布施的人，既没有大的福报，也没有小的福报；既没有利益，也没有损害，这才是真正地进入佛道，而不是依附于声闻乘。迦叶（Kasyapa，佛陀十大弟子之一）！如果像这样食用，才不算白白地接受别人的布施。’当时，世尊！我听了这些话，感到前所未有，立刻在一
English
English version: ‘Do not observe practice with ordinary views.’ Vimalakirti said, ‘O Maha Maudgalyayana (one of the ten principal disciples of the Buddha)! The true aspect of the Dharma is such that how can it be fully expressed in words? A true Dharma speaker speaks without speaking, shows without showing; and a true Dharma listener hears without hearing, attains without attaining. It is like a magician preaching to the people he has conjured up. One should establish this intention before preaching the Dharma. One should understand that beings have sharp or dull faculties, be skilled in using wisdom and insight without any hindrance, praise the Mahayana (Great Vehicle) with great compassion, constantly remember to repay the Buddha's kindness, and not let the Three Jewels (Buddha, Dharma, Sangha) be cut off, then one can preach the Dharma.’ When Vimalakirti (a famous lay Bodhisattva) was expounding this Dharma, eight hundred lay people aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). I do not have such eloquence, so I am not qualified to go there to inquire about his illness.’ The Buddha said to Mahakasyapa (one of the ten principal disciples of the Buddha): ‘Go to Vimalakirti (a famous lay Bodhisattva) and inquire about his illness.’ Kasyapa (one of the ten principal disciples of the Buddha) said to the Buddha: ‘World Honored One! I am not qualified to go there to inquire about his illness. Why is that? I recall that in the past, when I was begging for food in a poor neighborhood, Vimalakirti (a famous lay Bodhisattva) said to me: ‘O Maha Kasyapa (one of the ten principal disciples of the Buddha)! Although you have compassion, you cannot universally give to the wealthy and powerful, but instead beg only from the poor. Kasyapa (one of the ten principal disciples of the Buddha)! Abiding in the Dharma of equality, you should beg for food in order; you should beg for food because you are not attached to food; you should accept food in order to break the appearance of combination; you should accept others' food because you are not greedy; enter the village with the thought of emptiness; the sights you see should be like those of a blind person, unseeing; the sounds you hear should be like echoes, unattached; the smells you smell should be like the wind, leaving no trace; the tastes you taste should not be distinguished; the touches you feel should be like the wisdom of enlightenment; know that all dharmas are like illusions; without self-nature, without other-nature; originally not naturally existing, now without extinction. Kasyapa (one of the ten principal disciples of the Buddha)! If one can not abandon the Eight Wrong Paths (Eightfold Wrong Paths) and enter the Eight Deliverances (Eight Deliverances), enter the right Dharma with the appearance of wrongness; give one meal to all beings, make offerings to all Buddhas and all sages, then one can eat; one who eats like this has neither afflictions nor is free from afflictions; neither enters samadhi nor emerges from samadhi; neither abides in the world nor abides in Nirvana. The giver has neither great merit nor small merit; neither benefit nor harm, this is truly entering the Buddha's path, not relying on the Sravaka Vehicle. Kasyapa (one of the ten principal disciples of the Buddha)! If one eats like this, one is not eating the alms of others in vain.’ At that time, World Honored One! When I heard these words, I felt unprecedented, and immediately in one --------------------------------------------------------------------------------
Chinese
切菩萨，深起敬心，复作是念：‘斯有家名，辩才智慧乃能如是！其谁闻此不发阿耨多罗三藐三菩提心？’我从是来，不复劝人以声闻、辟支佛行。是故不任诣彼问疾。” 佛告须菩提：“汝行诣维摩诘问疾。” 须菩提白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔，入其舍，从乞食，时维摩诘取我钵，盛满饭，谓我言：‘唯，须菩提！若能于食等者，诸法亦等，诸法等者，于食亦等；如是行乞，乃可取食。若须菩提不断淫怒痴，亦不与俱；不坏于身，而随一相；不灭痴爱，起于明脱；以五逆相而得解脱，亦不解不缚；不见四谛，非不见谛；非得果，非不得果；非凡夫，非离凡夫法；非圣人，非不圣人；虽成就一切法，而离诸法相，乃可取食。若须菩提不见佛，不闻法，彼外道六师：富兰那迦叶、末伽梨拘赊梨子、删阇夜毗罗胝子、阿耆多翅舍钦婆罗、迦罗鸠驮迦旃延、尼犍陀若提子等，是汝之师。因其出家，彼师所堕，汝亦随堕，乃可取食。若须菩提入诸邪见，不到彼岸；住于八难，不得无难；同于烦恼，离清净法；汝得无诤三昧，一切众生亦得是定；其施汝者，不名福田；供养汝者，堕三恶道；为与众魔共一手作诸劳侣，汝与众魔，及诸尘劳，等无有异；于一切众生而有怨心，谤诸佛、 切菩萨深深地升起敬佩之心，又这样想：‘这个人有家室，却有如此的辩才和智慧！谁听了这些话不会发起阿耨多罗三藐三菩提心（无上正等正觉之心）呢？’我从那以后，就不再劝人修习声闻、辟支佛的行为了。因此，我不适合去他那里问候病情。” 佛告诉须菩提：“你前去维摩诘（居士名）那里问候病情。” 须菩提对佛说：“世尊！我不堪胜任去他那里问候病情。这是什么原因呢？我记得过去，我到他家去乞食，当时维摩诘取过我的钵，盛满了饭，对我说：‘喂，须菩提！如果能对食物平等看待，那么对诸法也能平等看待，对诸法平等看待，那么对食物也能平等看待；像这样乞食，才可以取食。如果须菩提不断除淫欲、嗔恚、愚痴，也不与它们分离；不毁坏这个身体，却随顺于单一的表相；不灭除痴爱，却生起明智的解脱；以五逆（杀父、杀母、杀阿罗汉、出佛身血、破和合僧）的现象而得到解脱，也是不解脱也不束缚；不见四谛（苦、集、灭、道），也不是不见四谛；不是得到果位，也不是没有得到果位；不是凡夫，也不是脱离凡夫的法；不是圣人，也不是不圣人；虽然成就一切法，却远离诸法的表相，才可以取食。如果须菩提不见佛，不闻法，那么那些外道六师：富兰那迦叶（怀疑论者），末伽梨拘赊梨子（宿命论者），删阇夜毗罗胝子（不可知论者），阿耆多翅舍钦婆罗（虚无论者），迦罗鸠驮迦旃延（诡辩论者），尼犍陀若提子（耆那教创始人）等，就是你的老师。因为他们出家，他们的老师所堕入的邪见，你也跟随堕入，才可以取食。如果须菩提进入各种邪见，不能到达彼岸；安住在八难（地狱、饿鬼、畜生、长寿天、边地、盲聋喑哑、世智辩聪、佛前佛后）之中，不能得到没有灾难；等同于烦恼，远离清净的佛法；你得到无诤三昧（没有争论的禅定），一切众生也得到这种禅定；布施给你的人，不称为福田；供养你的人，堕入三恶道；（你）与众魔共同合作，做各种劳苦的伴侣，你与众魔，以及各种尘劳，完全没有差别；对于一切众生而有怨恨之心，诽谤诸佛、’