Chinese
有见。’世尊！我时默然。彼诸梵闻其言，得未曾有！即为作礼而问曰：‘世孰有真天眼者？’维摩诘言：‘有佛、世尊，得真天眼，常在三昧，悉见诸佛国，不以二相。’于是严净梵王及其眷属五百梵天，皆发阿耨多罗三藐三菩提心，礼维摩诘足已，忽然不现！故我不任诣彼问疾。” 佛告优波离：“汝行诣维摩诘问疾。” 优波离白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念昔者，有二比丘犯律行，以为耻，不敢问佛，来问我言：‘唯，优波离！我等犯律，诚以为耻，不敢问佛，愿解疑悔，得免斯咎！’我即为其如法解说。时维摩诘来谓我言：‘唯，优波离！无重增此二比丘罪！当直除灭，勿扰其心。所以者何？彼罪性不在内、不在外、不在中间，如佛所说，心垢故众生垢，心净故众生净。心亦不在内、不在外、不在中间，如其心然，罪垢亦然，诸法亦然，不出于如。如优波离，以心相得解脱时，宁有垢不？’我言：‘不也！’维摩诘言：‘一切众生心相无垢，亦复如是。唯，优波离！妄想是垢，无妄想是净；颠倒是垢，无颠倒是净；取我是垢，不取我是净。优波离！一切法生灭不住，如幻如电，诸法不相待，乃至一念不住；诸法皆妄见，如梦、如炎、如水中月、如镜中像，以妄想生。其知 现代汉语译本： ‘我明白了。’世尊！我当时沉默不语。那些梵天听到这些话，感到前所未有！立刻向我行礼并问道：‘世间谁拥有真正的天眼呢？’维摩诘说：‘有佛（Buddha，觉悟者）、世尊（World-Honored One，佛的尊称），得到真正的天眼，常在禅定之中，完全看见各佛国，不以二元对立的观点来看待。’于是严净梵王（Brahma King Yan Jing）及其眷属五百梵天，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），向维摩诘的脚行礼后，忽然消失不见！所以我不能胜任去那里问候他的疾病。’ 佛（Buddha）告诉优波离（Upali）: ‘你去维摩诘（Vimalakirti）那里问候他的疾病。’ 优波离（Upali）对佛（Buddha）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，有两个比丘（bhiksu，出家修行的男子）违反了戒律，感到羞耻，不敢问佛（Buddha），来问我说：‘优波离（Upali）！我们违反了戒律，实在感到羞耻，不敢问佛（Buddha），希望你能解除我们的疑惑和后悔，使我们免除这些罪过！’我便为他们如法地解释。当时维摩诘（Vimalakirti）来对我说：‘优波离（Upali）！不要加重这两个比丘（bhiksu）的罪过！应当直接消除他们的罪过，不要扰乱他们的心。这是什么原因呢？罪过的性质不在内、不在外、不在中间，正如佛（Buddha）所说，心污浊所以众生污浊，心清净所以众生清净。心也不在内、不在外、不在中间，像心这样，罪过也这样，一切法也这样，都不超出如如（tathata，真如实性）。优波离（Upali），以心相得到解脱时，难道还有污垢吗？’我说：‘没有了！’维摩诘（Vimalakirti）说：‘一切众生的心相本来就没有污垢，也是这样。优波离（Upali）！妄想是污垢，没有妄想是清净；颠倒是污垢，没有颠倒是清净；执取我是污垢，不执取我是清净。优波离（Upali）！一切法生灭不住，如幻如电，诸法不互相等待，乃至一念也不停留；一切法都是虚妄的见解，如梦、如阳焰、如水中月、如镜中像，由妄想产生。知道这些
English
English version: ‘I understand.’ World-Honored One! At that time, I remained silent. Those Brahmas, hearing these words, felt something they had never experienced before! They immediately bowed to me and asked: ‘Who in the world possesses true divine vision?’ Vimalakirti said: ‘There are Buddhas (Buddha, the awakened one), World-Honored Ones (World-Honored One, an honorific title for the Buddha), who have attained true divine vision, are constantly in samadhi (samadhi, meditative absorption), and completely see all Buddha lands, without viewing them with dualistic perspectives.’ Thereupon, Brahma King Yan Jing (Brahma King Yan Jing) and his retinue of five hundred Brahmas all aroused the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), bowed at Vimalakirti's feet, and suddenly disappeared! Therefore, I am not capable of going there to inquire about his illness.’ The Buddha (Buddha) said to Upali (Upali): ‘You go to Vimalakirti (Vimalakirti) to inquire about his illness.’ Upali (Upali) said to the Buddha (Buddha): ‘World-Honored One! I am not capable of going there to inquire about his illness. Why is that? I remember that in the past, there were two bhikshus (bhiksu, a male monastic) who violated the precepts and felt ashamed. They did not dare to ask the Buddha (Buddha), but came to ask me, saying: ‘Upali (Upali)! We have violated the precepts and truly feel ashamed. We dare not ask the Buddha (Buddha). We hope you can resolve our doubts and regrets and free us from these faults!’ I then explained it to them according to the Dharma. At that time, Vimalakirti (Vimalakirti) came and said to me: ‘Upali (Upali)! Do not increase the sins of these two bhikshus (bhiksu)! You should directly eliminate their sins and not disturb their minds. Why is that? The nature of sin is not within, not without, and not in between. Just as the Buddha (Buddha) said, beings are defiled because the mind is defiled, and beings are pure because the mind is pure. The mind is also not within, not without, and not in between. Just as the mind is, so is sin, and so are all dharmas (dharmas, phenomena). They do not go beyond suchness (tathata, suchness or thusness). Upali (Upali), when one attains liberation through the mind, is there still defilement?’ I said: ‘No!’ Vimalakirti (Vimalakirti) said: ‘The mind-nature of all beings is originally without defilement, and it is also like that. Upali (Upali)! Delusion is defilement, and non-delusion is purity; inversion is defilement, and non-inversion is purity; grasping at self is defilement, and non-grasping at self is purity. Upali (Upali)! All dharmas arise and cease without abiding, like illusions and lightning. All dharmas do not depend on each other, not even for a single thought. All dharmas are false perceptions, like dreams, mirages, the moon in water, and images in a mirror, arising from delusion. Knowing these’ --------------------------------------------------------------------------------
Chinese
此者，是名奉律；其知此者，是名善解。’于是二比丘言：‘上智哉！是优波离所不能及，持律之上而不能说。’我即答言：‘自舍如来，未有声闻及菩萨，能制其乐说之辩，其智慧明达，为若此也！’时二比丘疑悔即除，发阿耨多罗三藐三菩提心，作是愿言：‘令一切众生皆得是辩。’故我不任诣彼问疾。” 佛告罗睺罗：“汝行诣维摩诘问疾。” 罗睺罗白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念昔时，毗耶离诸长者子来诣我所，稽首作礼，问我言：‘唯，罗睺罗！汝佛之子，舍转轮王位，出家为道。其出家者，有何等利？’我即如法为说出家功德之利。时维摩诘来谓我言：‘唯，罗睺罗！不应说出家功德之利。所以者何？无利无功德，是为出家；有为法者，可说有利有功德。夫出家者，为无为法，无为法中，无利无功德。罗睺罗！出家者，无彼无此，亦无中间；离六十二见，处于涅槃；智者所受，圣所行处；降伏众魔，度五道，净五眼，得五力，立五根；不恼于彼，离众杂恶；摧诸外道，超越假名；出淤泥，无系着；无我所，无所受；无扰乱，内怀喜；护彼意，随禅定，离众过。若能如是，是真出家。’于是维摩诘语诸长者子：‘汝等于正法中，宜共出家。所以者何？佛世难值！’诸长 现代汉语译本：‘这个人，这就叫做奉行戒律；了解这些的，就叫做善于理解戒律。’于是两位比丘说：‘真是高深的智慧啊！这是优波离（Upali，佛陀十大弟子之一，持戒第一）所不能及的，持戒律之上却不能说出。’我立即回答说：‘除了如来（Tathagata，佛的称号之一），没有声闻（Sravaka，听闻佛陀教诲而证悟的弟子）和菩萨（Bodhisattva，立志成佛的修行者）能够制止他的雄辩，他的智慧明澈通达，就像这样啊！’当时两位比丘的疑惑后悔立即消除，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），发愿说：‘愿一切众生都能得到这样的辩才。’所以我不适合去那里问候他的病情。” 佛告诉罗睺罗（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。” 罗睺罗对佛说：“世尊！我不堪胜任去那里问候他的病情。这是什么原因呢？我回忆起过去，毗耶离（Vaisali，古印度城市）的各位长者子来到我的住所，顶礼膜拜，问我说：‘尊敬的罗睺罗！您是佛的儿子，舍弃了转轮王（Chakravartin，拥有统治世界的轮宝的理想君王）的地位，出家修行。这出家修行，有什么样的利益呢？’我便如法地为他们讲述了出家功德的利益。当时维摩诘来对我说：‘尊敬的罗睺罗！不应该说出家功德的利益。这是什么原因呢？没有利益没有功德，这才是出家；有为法（Samskrta-dharma，因缘和合而成的法）才能说有利有功德。出家是为了无为法（Asamskrta-dharma，不依赖因缘而存在的法），无为法中，没有利益没有功德。罗睺罗！出家的人，没有彼没有此，也没有中间；远离六十二见（六十二种错误的见解），安住于涅槃（Nirvana，解脱生死轮回的境界）；是智者所接受的，是圣人所行的地方；降伏一切魔，度脱五道（地狱、饿鬼、畜生、人、天），清净五眼（肉眼、天眼、慧眼、法眼、佛眼），得到五力（信力、精进力、念力、定力、慧力），建立五根（信根、精进根、念根、定根、慧根）；不恼害他人，远离各种杂恶；摧毁各种外道，超越虚假的名称；从淤泥中出来，没有系缚执着；没有我所，没有接受；没有扰乱，内心充满喜悦；守护他人的心意，随顺禅定，远离各种过失。如果能够这样，才是真正的出家。’于是维摩诘对各位长者子说：‘你们在正法中，应该一起出家。这是什么原因呢？佛出世很难遇到啊！’各位长
English
English version: 'This one, is called upholding the precepts; one who knows this, is called understanding well.' Then the two Bhikshus (Bhikshu, Buddhist monks) said: 'Supreme wisdom! This is beyond what Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) can reach, being above upholding the precepts yet unable to articulate it.' I immediately replied: 'Apart from the Tathagata (Tathagata, one of the titles of the Buddha), there is no Sravaka (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) or Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) who can restrain his eloquent debate, his wisdom is clear and penetrating, just like this!' At that time, the two Bhikshus' doubts and regrets were immediately dispelled, and they aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), making this vow: 'May all sentient beings attain such eloquence.' Therefore, I am not fit to go there to inquire about his illness.” The Buddha said to Rahula (Rahula, the Buddha's son): “Go to Vimalakirti (Vimalakirti, a famous lay Bodhisattva) and inquire about his illness.” Rahula said to the Buddha: “World Honored One! I am not capable of going there to inquire about his illness. What is the reason? I recall that in the past, the sons of the elders of Vaisali (Vaisali, an ancient Indian city) came to my residence, prostrated and paid respects, and asked me: 'Venerable Rahula! You are the son of the Buddha, having renounced the position of a Chakravartin (Chakravartin, an ideal king who possesses the wheel of power to rule the world), and left home to cultivate the Way. What benefits are there in leaving home?' I then explained to them the benefits of the merits of leaving home according to the Dharma. At that time, Vimalakirti came and said to me: 'Venerable Rahula! You should not speak of the benefits of the merits of leaving home. What is the reason? There is no benefit and no merit, this is what it means to leave home; only conditioned dharmas (Samskrta-dharma, phenomena that arise from causes and conditions) can be said to have benefits and merits. Leaving home is for the unconditioned dharma (Asamskrta-dharma, phenomena that do not depend on causes and conditions); in the unconditioned dharma, there is no benefit and no merit. Rahula! One who has left home has neither 'that' nor 'this', nor anything in between; is apart from the sixty-two views (sixty-two kinds of wrong views), dwells in Nirvana (Nirvana, the state of liberation from the cycle of birth and death); is accepted by the wise, is the place where the sages walk; subdues all demons, crosses the five paths (hell, hungry ghosts, animals, humans, and gods), purifies the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), obtains the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), establishes the five roots (root of faith, root of diligence, root of mindfulness, root of concentration, root of wisdom); does not harm others, is apart from all kinds of evil; destroys all external paths, transcends false names; comes out of the mud, without attachments; has no 'mine', has nothing to receive; has no disturbance, cherishes joy within; protects the minds of others, follows meditation, is apart from all faults. If one can be like this, this is true leaving home.' Then Vimalakirti said to the sons of the elders: 'You should all leave home together in the true Dharma. What is the reason? It is difficult to encounter a Buddha in the world!' The sons of the elders --------------------------------------------------------------------------------
Chinese
者子言：‘居士！我闻佛言，父母不听，不得出家。’维摩诘言：‘然！汝等便发阿耨多罗三藐三菩提心，是即出家，是即具足。’尔时三十二长者子皆发阿耨多罗三藐三菩提心，故我不任诣彼问疾。” 佛告阿难：“汝行诣维摩诘问疾。” 阿难白佛言：“世尊！我不堪任诣彼问疾。所以者何？忆念昔时，世尊身小有疾，当用牛乳，我即持钵，诣大婆罗门家门下立。时维摩诘来谓我言：‘唯，阿难！何为晨朝，持钵住此？’我言：‘居士！世尊身小有疾，当用牛乳，故来至此。’维摩诘言：‘止，止！阿难！莫作是语！如来身者，金刚之体，诸恶已断，众善普会，当有何疾？当有何恼？默往，阿难！勿谤如来，莫使异人闻此粗言；无令大威德诸天，及他方净土诸来菩萨得闻斯语。阿难！转轮圣王，以少福故，尚得无病，岂况如来无量福会普胜者哉！行矣，阿难！勿使我等受斯耻也。外道、梵志，若闻此语，当作是念：“何名为师？自疾不能救，而能救诸疾？”仁可密速去，勿使人闻。当知，阿难！诸如来身，即是法身，非思欲身。佛为世尊，过于三界；佛身无漏，诸漏已尽；佛身无为，不堕诸数。如此之身，当有何疾？当有何恼？’时我，世尊！实怀惭愧，得无近佛而谬听耶！即闻空中声曰：‘阿难！ 现代汉语译本：者子说：‘居士（在家修行的男子）！我听说佛说，父母不同意，就不能出家。’维摩诘（一位著名的在家菩萨）说：‘是的！你们如果发了阿耨多罗三藐三菩提心（无上正等正觉之心），这就是出家，这就是具足（圆满）。’当时三十二位长者子都发了阿耨多罗三藐三菩提心，所以我不能胜任去那里问候他的疾病。’ 佛告诉阿难（佛陀的十大弟子之一）：‘你去维摩诘那里问候他的疾病。’ 阿难对佛说：‘世尊！我不能胜任去那里问候他的疾病。为什么呢？我记得以前，世尊身体稍微有些不适，需要用牛乳，我就拿着钵，到大婆罗门（古印度祭司阶层）家门下站着。当时维摩诘来对我说：‘喂，阿难！为什么早上拿着钵站在这里？’我说：‘居士！世尊身体稍微有些不适，需要用牛乳，所以来这里。’维摩诘说：‘停止，停止！阿难！不要说这样的话！如来（佛陀的称号）的身体，是金刚之体，各种恶业已经断除，各种善业普遍聚集，怎么会有疾病？怎么会有烦恼？默默地走开，阿难！不要诽谤如来，不要让其他人听到这些粗俗的话；不要让大威德的诸天，以及其他方净土来的菩萨听到这些话。阿难！转轮圣王（拥有统治世界的理想君主），因为少许的福报，尚且能够没有疾病，何况如来无量福报聚集普遍殊胜呢！走吧，阿难！不要让我们受到这种耻辱。外道（佛教以外的宗教）、梵志（婆罗门教的修行者），如果听到这些话，会这样想：“什么叫做老师？自己的疾病都不能救，却能救别人的疾病？”你可秘密快速离开，不要让人听到。要知道，阿难！诸如来的身体，就是法身（佛法的化身），不是思欲之身。佛为世尊，超越三界（欲界、色界、无色界）；佛身没有漏洞，各种烦恼已经断尽；佛身是无为的，不属于任何数量。这样的身体，怎么会有疾病？怎么会有烦恼？’当时我，世尊！实在感到惭愧，是不是因为靠近佛而听错了呢！’当时就听到空中的声音说：‘阿难！