English
That Bodhisattva deeply arose respect and further thought: ‘This person, though having a family, possesses such eloquence and wisdom! Who, upon hearing this, would not generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?’ Since then, I no longer encourage people to practice the path of Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). Therefore, I am not fit to visit him and inquire about his illness.’ The Buddha said to Subhuti: ‘You should go to Vimalakirti (a lay Buddhist) and inquire about his illness.’ Subhuti said to the Buddha: ‘World Honored One! I am not capable of visiting him and inquiring about his illness. Why is that? I remember in the past, I went to his house to beg for food. At that time, Vimalakirti took my bowl, filled it with rice, and said to me: ‘O Subhuti! If one can regard food equally, then all dharmas are also equal. If all dharmas are equal, then food is also equal. Only by begging in this way can one take food. If Subhuti does not cut off lust, anger, and ignorance, nor separate from them; does not destroy this body, yet follows a single appearance; does not extinguish ignorance and love, yet arises with enlightened liberation; attains liberation through the appearance of the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), which is neither liberation nor bondage; does not see the Four Noble Truths (suffering, accumulation, cessation, path), yet does not not see the Truths; is neither attaining fruition nor not attaining fruition; is neither a common person nor apart from the dharma of common people; is neither a sage nor not a sage; though accomplishing all dharmas, yet is apart from the appearances of all dharmas, only then can one take food. If Subhuti does not see the Buddha, does not hear the Dharma, then those six heretical teachers: Purana Kashyapa (a skeptic), Makkhali Gosala (a fatalist), Sanjaya Belatthiputta (an agnostic), Ajita Kesakambali (a materialist), Pakudha Kaccayana (an eternalist), Nigantha Nataputta (the founder of Jainism), etc., are your teachers. Because of their renunciation, the wrong views that their teachers have fallen into, you also follow and fall into, only then can one take food. If Subhuti enters into various wrong views, unable to reach the other shore; dwells in the eight difficulties (hell beings, hungry ghosts, animals, long-life heavens, border regions, being blind, deaf, or mute, worldly cleverness and intelligence, being born before or after a Buddha), unable to obtain no difficulties; is the same as afflictions, apart from pure Dharma; you obtain the Samadhi of No-Contention (a meditative state free from disputes), all sentient beings also obtain this samadhi; those who give to you are not called fields of merit; those who make offerings to you fall into the three evil realms; (you) work together with all demons, becoming companions in various toils, you and all demons, as well as all defilements, are completely without difference; harbor resentment towards all sentient beings, slander all Buddhas,' --------------------------------------------------------------------------------
Chinese
毁于法，不入众数，终不得灭度。汝若如是，乃可取食。’时我，世尊！闻此语茫然，不识是何言？不知以何答？便置钵欲出其舍。维摩诘言：‘唯，须菩提！取钵勿惧。于意云何？如来所作化人，若以是事诘，宁有惧不？’我言：‘不也！’维摩诘言：‘一切诸法，如幻化相，汝今不应有所惧也。所以者何？一切言说不离是相；至于智者，不著文字，故无所惧。何以故？文字性离，无有文字，是则解脱；解脱相者，则诸法也。’维摩诘说是法时，二百天子得法眼净，故我不任诣彼问疾。” 佛告富楼那弥多罗尼子：“汝行诣维摩诘问疾。” 富楼那白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔于大林中，在一树下为诸新学比丘说法。时维摩诘来谓我言：‘唯，富楼那！先当入定，观此人心，然后说法。无以秽食置于宝器，当知是比丘心之所念，无以琉璃同彼水精。汝不能知众生根源，无得发起以小乘法。彼自无疮，勿伤之也；欲行大道，莫示小径；无以大海，内于牛迹；无以日光，等彼萤火。富楼那！此比丘久发大乘心，中忘此意，如何以小乘法而教导之？我观小乘智慧微浅，犹如盲人，不能分别一切众生根之利钝。’时维摩诘即入三昧，令此比丘自识宿命，曾于五百佛所植众德本，回向 现代汉语译本： ‘如果（你的行为）违背了佛法，不能融入大众，最终就无法得到解脱。如果你能做到这样，才可以接受供养。’当时，世尊！我听了这些话感到茫然，不明白他是什么意思？也不知道该如何回答？就放下钵想离开他的住所。维摩诘说：‘喂，须菩提（Subhuti）！拿着钵不要害怕。你认为怎么样？如来（Tathagata）所变化的化人，如果被这些事情诘问，会有恐惧吗？’我说：‘不会的！’维摩诘说：‘一切诸法，都像幻化一样，你现在不应该有所畏惧。为什么呢？一切言语表达都离不开这些现象；但对于有智慧的人来说，他们不会执着于文字，所以没有什么好害怕的。为什么呢？文字的本性是虚幻不实的，没有文字才是真正的解脱；而解脱的境界，就是一切诸法的实相。’维摩诘说法的时候，有二百位天子得到了清净的法眼，所以我不能胜任去他那里问候疾病。 佛告诉富楼那弥多罗尼子（Purna Maitrayani-putra）：‘你去维摩诘那里问候疾病。’ 富楼那对佛说：‘世尊！我不能胜任去他那里问候疾病。为什么呢？我记得以前在大林中，在一棵树下为那些新学的比丘说法。当时维摩诘来对我说：‘喂，富楼那！你应该先入定，观察这些人的心，然后再说法。不要把不干净的食物放在宝贵的器皿里，要知道这些比丘心里在想什么，不要把琉璃和水晶混为一谈。你不能了解众生的根器，不要用小乘佛法来引导他们。他们自己没有伤口，就不要去伤害他们；想要走大道，就不要指示小路；不要把大海装在牛蹄印里；不要把太阳的光芒和萤火虫的光芒相提并论。富楼那！这些比丘很久以前就发了大乘菩提心，后来忘记了，怎么能用小乘佛法来教导他们呢？我认为小乘的智慧非常浅薄，就像盲人一样，不能分辨一切众生根器的利钝。’当时维摩诘就进入三昧，让这些比丘自己认识到宿命，知道他们曾经在五百位佛那里种下各种功德的根本，并且回向
English
English version: 'If (your conduct) is destroyed by the Dharma, does not enter the multitude, and ultimately cannot attain liberation. If you are like this, then you may take food.' At that time, World Honored One! When I heard these words, I was bewildered, not knowing what they meant? And not knowing how to answer? Then I put down my bowl and wanted to leave his house. Vimalakirti (Vimalakirti) said: 'Hey, Subhuti (Subhuti)! Take your bowl and do not be afraid. What do you think? If a manifested person created by the Tathagata (Tathagata) were questioned about these matters, would he be afraid?' I said: 'No!' Vimalakirti said: 'All dharmas are like illusory appearances, you should not be afraid now. Why? All speech and expression cannot be separated from these appearances; but as for the wise, they are not attached to words, so there is nothing to fear. Why? The nature of words is detachment, without words there is liberation; and the aspect of liberation is all dharmas.' When Vimalakirti spoke this Dharma, two hundred devas attained the purity of the Dharma Eye, therefore I am not capable of going there to inquire about his illness. The Buddha told Purna Maitrayani-putra (Purna Maitrayani-putra): 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.' Purna (Purna) said to the Buddha: 'World Honored One! I am not capable of going there to inquire about his illness. Why? I remember that in the past, in the great forest, under a tree, I was teaching the Dharma to the newly learning bhikshus. At that time, Vimalakirti (Vimalakirti) came and said to me: 'Hey, Purna (Purna)! You should first enter into samadhi, observe the minds of these people, and then teach the Dharma. Do not put unclean food in precious vessels, you should know what these bhikshus are thinking in their minds, do not confuse lapis lazuli with crystal. You cannot understand the roots of sentient beings, do not use the Small Vehicle Dharma to guide them. They have no wounds themselves, do not hurt them; if you want to walk the Great Path, do not show them small paths; do not put the ocean in a cow's footprint; do not equate the light of the sun with the light of a firefly. Purna (Purna)! These bhikshus have long ago aroused the Great Vehicle Bodhi mind, but later forgot it, how can you teach them with the Small Vehicle Dharma? I think the wisdom of the Small Vehicle is very shallow, like a blind person, unable to distinguish the sharpness and dullness of the roots of all sentient beings.' At that time, Vimalakirti (Vimalakirti) immediately entered samadhi, allowing these bhikshus to recognize their past lives, knowing that they had planted the roots of various merits in the presence of five hundred Buddhas, and dedicated them --------------------------------------------------------------------------------
Chinese
阿耨多罗三藐三菩提，即时豁然，还得本心。于是诸比丘稽首礼维摩诘足。时维摩诘因为说法，于阿耨多罗三藐三菩提不复退转。我念声闻不观人根，不应说法，是故不任诣彼问疾。” 佛告摩诃迦旃延：“汝行诣维摩诘问疾。” 迦旃延白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念昔者，佛为诸比丘略说法要，我即于后，敷演其义，谓无常义、苦义、空义、无我义、寂灭义。时维摩诘来谓我言：‘唯，迦旃延！无以生灭心行，说实相法。迦旃延！诸法毕竟不生不灭，是无常义；五受阴，洞达空无所起，是苦义；诸法究竟无所有，是空义；于我、无我而不二，是无我义；法本不然，今则无灭，是寂灭义。’说是法时，彼诸比丘心得解脱。故我不任诣彼问疾。” 佛告阿那律：“汝行诣维摩诘问疾。” 阿那律白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念我昔于一处经行，时有梵王，名曰严净，与万梵俱，放净光明，来诣我所，稽首作礼问我言：‘几何阿那律天眼所见？’我即答言：‘仁者！吾见此释迦牟尼佛土三千大千世界，如观掌中庵摩勒果。’时维摩诘来谓我言：‘唯，阿那律！天眼所见，为作相耶？无作相耶？假使作相，则与外道五通等；若无作相，即是无为，不应 现代汉语译本：当证得阿耨多罗三藐三菩提（无上正等正觉）时，立即豁然开悟，恢复了本来的心性。于是众比丘向维摩诘的脚稽首致敬。当时维摩诘因此为他们说法，使他们在阿耨多罗三藐三菩提上不再退转。我认为声闻乘的修行者不观察众生的根器，不应该说法，因此我不能胜任去那里问候他的疾病。 佛告诉摩诃迦旃延（佛陀十大弟子之一，以善于论议著称）：“你去维摩诘那里问候他的疾病。” 迦旃延对佛说：“世尊！我不能胜任去那里问候他的疾病。这是什么原因呢？我记得过去，佛为众比丘简略地讲说法要，我随后就详细地阐述其中的含义，即无常的含义、苦的含义、空的含义、无我的含义、寂灭的含义。当时维摩诘来对我说：‘喂，迦旃延！不要用生灭的心行，来说实相之法。迦旃延！诸法毕竟是不生不灭的，这就是无常的含义；五受阴（色、受、想、行、识五蕴），彻底通达其空性而无所生起，这就是苦的含义；诸法究竟来说都是一无所有的，这就是空的含义；对于我与无我而不执着于二者，这就是无我的含义；法本来不是这样，现在也就没有灭，这就是寂灭的含义。’当他说这些法的时候，那些比丘的心得到了解脱。所以我不能胜任去那里问候他的疾病。” 佛告诉阿那律（佛陀十大弟子之一，以天眼第一著称）：“你去维摩诘那里问候他的疾病。” 阿那律对佛说：“世尊！我不能胜任去那里问候他的疾病。这是什么原因呢？我记得过去我在一个地方经行，当时有一位梵天之王，名叫严净，与一万梵天一起，放出清净的光明，来到我的住所，稽首作礼问我：‘阿那律的天眼能看到多远？’我立即回答说：‘仁者！我能看到这释迦牟尼佛土的三千大千世界，就像观看掌中的庵摩勒果（一种果实）一样。’当时维摩诘来对我说：‘喂，阿那律！天眼所见，是有所造作的相呢？还是没有造作的相呢？假如是有所造作的相，那就与外道（佛教以外的宗教）的五神通（天眼通、天耳通、他心通、宿命通、神足通）相等了；如果是没有造作的相，那就是无为法，不应该
English
English version: Upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), he immediately awakened and regained his original mind. Thereupon, the Bhikshus bowed and paid homage to Vimalakirti's feet. At that time, Vimalakirti expounded the Dharma for them, causing them to never regress from Anuttara-samyak-sambodhi. I believe that Sravakas (Disciples who learn by hearing) do not observe the faculties of beings and should not expound the Dharma; therefore, I am not qualified to visit him and inquire about his illness.' The Buddha said to Maha-Katyayana (One of the ten great disciples of the Buddha, known for his skill in debate), 'Go and visit Vimalakirti and inquire about his illness.' Katyayana said to the Buddha, 'World Honored One! I am not qualified to visit him and inquire about his illness. Why is that? I remember that in the past, the Buddha briefly expounded the essentials of the Dharma for the Bhikshus, and I subsequently elaborated on their meaning, namely the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of non-self, and the meaning of quiescence. At that time, Vimalakirti came and said to me, 'Hey, Katyayana! Do not use the mind of arising and ceasing to speak of the Dharma of true reality. Katyayana! All dharmas ultimately neither arise nor cease; this is the meaning of impermanence. The five skandhas (form, feeling, perception, mental formations, and consciousness), thoroughly understanding their emptiness and without any arising, this is the meaning of suffering. All dharmas ultimately have nothing at all; this is the meaning of emptiness. Regarding self and non-self without clinging to either, this is the meaning of non-self. The Dharma was not originally so, and now there is no cessation; this is the meaning of quiescence.' When he spoke these dharmas, the minds of those Bhikshus were liberated. Therefore, I am not qualified to visit him and inquire about his illness.' The Buddha said to Anuruddha (One of the ten great disciples of the Buddha, known as foremost in divine eye), 'Go and visit Vimalakirti and inquire about his illness.' Anuruddha said to the Buddha, 'World Honored One! I am not qualified to visit him and inquire about his illness. Why is that? I remember that in the past, I was walking in one place, when a Brahma King, named Immaculate Glory, together with ten thousand Brahmas, emitted pure light and came to my place, bowed and paid homage, and asked me, 'How far can Anuruddha's divine eye see?' I immediately replied, 'O Noble One! I can see this Shakyamuni Buddha's land of the three thousand great thousand worlds, as if observing an Amalaka fruit (a type of fruit) in the palm of my hand.' At that time, Vimalakirti came and said to me, 'Hey, Anuruddha! Is what the divine eye sees a constructed appearance or an unconstructed appearance? If it is a constructed appearance, then it is equal to the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and psychic powers) of the non-Buddhist paths (religions other than Buddhism); if it is an unconstructed appearance, then it is unconditioned, and should not --------------------------------------------------------------------------------