Chinese
大正藏第 85 册 No. 2768 维摩义记 No. 2768 [cf. No. 475] 维摩义记 律不通便生□□□□□□□□□庆悦。那律天眼第一□□□□□□□□□相天眼。我等欲闻。是以观喜也。悉见诸佛国者。向见三千。今睹我佛国□□□□不能缘有。在有不能观空。明如来亡有无二相方真见万法也。所□□□波离者谓持律者。堪为问疾。是以命也。是人致几在于不善除罪之方所以呵也。不敢问佛者。如来在世𧹞情惭惧不敢问佛。来问忧波。如法说者。我心中所解者说罪所由未来果报除灭之方。如此杖狼为其说也。当直除灭勿扰其心者。为说罪相除是曲除增其迷。或直说其空得除其罪。故言当直除灭勿扰其心也。所以者何者。所以直观其空便得除罪者何。下明罪空故得除也。不在内者。罪不在己身。不在外者。前众生不中间者刀杖等。不在三处故知无罪。下列四阴空故证空也。心垢者。心是实法众生得垢之名。故知垢法不定。明心亦然。心亦不内者。明识阴空。在诸根为内。不在前尘为外。不在空有为中间。如其心然罪垢亦然者。明心不在三处故空。罪不离心心体既空。焉得有罪。罪体即空。故言罪垢亦然。诸法亦然者。类同诸法空。宁有垢不者。反质忧波。尽 现代汉语译本 大正藏第 85 册 No. 2768 维摩义记 No. 2768 [cf. No. 475] 维摩义记 律不通便生□□□□□□□□□庆悦。那律（Aniruddha，阿那律，佛陀十大弟子之一，以天眼第一著称）天眼第一□□□□□□□□□相天眼。我等欲闻。是以观喜也。悉见诸佛国者。向见三千。今睹我佛国□□□□不能缘有。在有不能观空。明如来亡有无二相方真见万法也。所□□□波离（Upali，优波离，佛陀十大弟子之一，以持戒第一著称）者谓持律者。堪为问疾。是以命也。是人致几在于不善除罪之方所以呵也。不敢问佛者。如来在世𧹞情惭惧不敢问佛。来问忧波。如法说者。我心中所解者说罪所由未来果报除灭之方。如此杖狼为其说也。当直除灭勿扰其心者。为说罪相除是曲除增其迷。或直说其空得除其罪。故言当直除灭勿扰其心也。所以者何者。所以直观其空便得除罪者何。下明罪空故得除也。不在内者。罪不在己身。不在外者。前众生不中间者刀杖等。不在三处故知无罪。下列四阴空故证空也。心垢者。心是实法众生得垢之名。故知垢法不定。明心亦然。心亦不内者。明识阴空。在诸根为内。不在前尘为外。不在空有为中间。如其心然罪垢亦然者。明心不在三处故空。罪不离心心体既空。焉得有罪。罪体即空。故言罪垢亦然。诸法亦然者。类同诸法空。宁有垢不者。反质忧波。尽
English
English version Taisho Tripitaka Volume 85, No. 2768, Vimalakirti Sutra Commentary No. 2768 [cf. No. 475] Vimalakirti Sutra Commentary 'The law is not understood, then □□□□□□□□□ joy arises. Aniruddha (Aniruddha, one of the ten great disciples of the Buddha, known as the foremost in divine vision) is the foremost in divine vision □□□□□□□□□ the aspect of divine vision. We wish to hear it. Therefore, we observe with joy. 'Those who see all Buddha lands' refers to seeing three thousand. Now, beholding my Buddha land □□□□ cannot be conditioned by existence. Being in existence, one cannot contemplate emptiness. Understanding that the Tathagata is without the two aspects of existence and non-existence is the true way to see all dharmas. What □□□ Upali (Upali, one of the ten great disciples of the Buddha, known as the foremost in upholding the precepts) refers to is the one who upholds the precepts. He is worthy to be asked about illness. Therefore, he is appointed. 'How much does this person contribute to the method of removing sins through unwholesome deeds?' This is why he is questioned. 'Daring not to ask the Buddha' refers to the fact that when the Tathagata was alive, out of shame and fear, they dared not ask the Buddha. They came to ask Upali. 'Speaking according to the Dharma' means that I speak from what I understand in my heart, explaining the origin of sins, the future karmic consequences, and the method of eradication. He explains it to them in this way. 'One should directly eradicate without disturbing their mind' means that explaining the characteristics of sins and removing them is a roundabout way of removing them, increasing their confusion. Or, directly explaining their emptiness can eradicate their sins. Therefore, it is said, 'One should directly eradicate without disturbing their mind.' 'Why is that?' means why is it that directly contemplating their emptiness can eradicate sins? The following explains that sins are empty, therefore they can be eradicated. 'Not within' means that sins are not within oneself. 'Not without' refers to former sentient beings, not in the middle, such as knives and staves. Not being in the three places, one knows there are no sins. The following lists the emptiness of the four skandhas to prove emptiness. 'Mental defilements' means that the mind is a real dharma, and sentient beings obtain the name of defilement. Therefore, one knows that the dharma of defilement is not fixed. It is clear that the mind is also like this. 'The mind is also not within' clarifies that the consciousness skandha is empty. Being in the sense organs is within, not being in the former dust is without, not being in emptiness or existence is in the middle. 'Just as the mind is, so are sins and defilements' clarifies that the mind is not in the three places, therefore it is empty. Sins do not leave the mind, and the essence of the mind is already empty. How can there be sins? The essence of sins is empty. Therefore, it is said, 'Sins and defilements are also like this.' 'All dharmas are also like this' is similar to the emptiness of all dharmas. 'How can there be defilements?' This is a question posed back to Upali. Exhausted. --------------------------------------------------------------------------------
Chinese
皆心相空。不见其垢。一切众生心相无垢。亦复如是者。结成识阴空也。妄想是垢者。妄想多起见故言垢也。此明想阴空。颠倒是垢者。此受能生烦恼故言垢。明受阴空。取我是垢。此明行阴空。正是垢体。前三能生垢名为垢也。一切法生灭以下。广释罪及四阴空。所以知空。以生灭不住如幻化等故知空。是名奉律者。若能如上来所解真是奉律。善解亦然也。 所以命罗睺者。谓持戒第一者堪为问疾。是以命也。罗睺失几在于道根前人。应闻无相出家。即为说出家功德之利者。有说有相之利也。不应说出家功德之利者。不应说有相利也。所以者何者。所以不应说有相利者何。是为出家者。明前人应闻无相出家。无相之中无有相利。无有功德故言无功德也。夫出家者。凡夫此人之心应闻无利无功德出家也。文言无彼此中间者。此文所以兴。欲明空是万有之原。能达空旨万有得成。中观云。以有空义故一切法得成。十二门云。由大分深义故得成六波罗蜜。故空是万有之本。无彼者无涅槃。无此者无生死。中间者。无八圣道。此三既无。故万法斯空。空是万法原也。离六十二见以下。明空广有所成。离者。明无此故得离诸见处。涅槃者。明无彼故得涅槃。智者所受。明无中间故得智者受也。降伏众魔者。将魔出家。魔 现代汉语译本 ‘皆心相空。不见其垢。’意思是说，一切众生的心性本为空寂，没有污染。‘一切众生心相无垢。亦复如是者。结成识阴空也。’也是同样的道理，这说明了识阴也是空性的。‘妄想是垢者。妄想多起见故言垢也。’妄想之所以是垢，是因为妄想会产生种种错误的见解，所以说是垢。这说明了想阴是空性的。‘颠倒是垢者。此受能生烦恼故言垢。’颠倒之所以是垢，是因为感受会产生烦恼，所以说是垢。这说明了受阴是空性的。‘取我是垢。此明行阴空。正是垢体。前三能生垢名为垢也。’执取‘我’是垢，这说明了行阴是空性的，而且‘我’正是垢的本体。前面三种（妄想、颠倒、取我）能够产生垢，所以被称为垢。 ‘一切法生灭以下。广释罪及四阴空。所以知空。以生灭不住如幻化等故知空。’从‘一切法生灭’以下，广泛地解释了罪以及四阴（受、想、行、识）的空性。之所以知道是空性，是因为一切法都是生灭不住的，如同幻化一般，所以知道是空性。‘是名奉律者。若能如上来所解真是奉律。善解亦然也。’这才是真正奉行戒律的人。如果能够像上面所解释的那样理解，才是真正奉行戒律，善于理解也是如此。 ‘所以命罗睺（佛陀的儿子）者。谓持戒第一者堪为问疾。是以命也。’之所以命令罗睺，是因为持戒第一的人可以去探望病人，所以才命令他。‘罗睺失几在于道根前人。应闻无相出家。即为说出家功德之利者。有说有相之利也。不应说出家功德之利者。不应说有相利也。’罗睺的缺失在于，对于道根尚未成熟的人，应该让他们听闻无相出家，如果对他们说出家功德的利益，那就是在说有相的利益。不应该对他们说出家功德的利益，就是不应该说有相的利益。‘所以者何者。所以不应说有相利者何。是为出家者。明前人应闻无相出家。无相之中无有相利。无有功德故言无功德也。夫出家者。凡夫此人之心应闻无利无功德出家也。’为什么呢？为什么不应该说有相的利益呢？因为对于真正要出家的人来说，应该让他们听闻无相出家。在无相之中，没有相的利益，没有功德，所以说没有功德。所以，对于凡夫来说，应该让他们听闻无利无功德的出家。 ‘文言无彼此中间者。此文所以兴。欲明空是万有之原。能达空旨万有得成。中观云。以有空义故一切法得成。十二门云。由大分深义故得成六波罗蜜。故空是万有之本。’这段文字说没有彼此中间，这段文字之所以出现，是为了说明空是万有的根源。能够通达空的旨意，万有才能成就。《中观论》说，因为有空性的意义，所以一切法才能成就。《十二门论》说，由于对空性有深刻的理解，才能成就六波罗蜜。所以，空是万有的根本。 ‘无彼者无涅槃。无此者无生死。中间者。无八圣道。此三既无。故万法斯空。空是万法原也。’没有‘彼’就没有涅槃，没有‘此’就没有生死，没有中间就没有八圣道。这三者都没有，所以万法皆空，空是万法的根源。‘离六十二见以下。明空广有所成。离者。明无此故得离诸见处。涅槃者。明无彼故得涅槃。智者所受。明无中间故得智者受也。’从‘离六十二见’以下，说明空性广泛地成就了一切。‘离’，说明没有‘此’，所以才能远离各种见解。‘涅槃’，说明没有‘彼’，所以才能证得涅槃。‘智者所受’，说明没有中间，所以才能被智者所接受。‘降伏众魔者。将魔出家。魔’降伏众魔，就是让魔出家，魔...