English
English version ‘All minds are empty in their essence, and no defilements are seen.’ This means that the nature of all beings' minds is originally empty and free from impurities. ‘All beings' minds are without defilement, and so it is, thus forming the emptiness of the Vijnana Skandha (consciousness).’ The same principle applies here, illustrating that the Vijnana Skandha is also empty. ‘Delusion is defilement, because delusion often gives rise to views, hence it is called defilement.’ Delusion is considered a defilement because it generates various erroneous views, thus it is termed defilement. This clarifies the emptiness of the Samjna Skandha (perception). ‘Inversion is defilement, because sensation can give rise to afflictions, hence it is called defilement.’ Inversion is considered a defilement because sensation can generate afflictions, thus it is termed defilement. This clarifies the emptiness of the Vedana Skandha (feeling). ‘Grasping at ‘I’ is defilement, this clarifies the emptiness of the Samskara Skandha (volition). It is precisely the substance of defilement. The previous three can generate defilement, hence they are called defilement.’ Grasping at ‘I’ is defilement, illustrating that the Samskara Skandha is empty, and ‘I’ is precisely the substance of defilement. The preceding three (delusion, inversion, grasping at ‘I’) can generate defilement, hence they are called defilement. ‘From ‘all dharmas arise and cease’ onwards, there is an extensive explanation of sin and the emptiness of the four Skandhas (Vedana, Samjna, Samskara, Vijnana). The reason for knowing emptiness is that arising and ceasing do not abide, like illusions, hence we know emptiness.’ From ‘all dharmas arise and cease’ onwards, there is an extensive explanation of sin and the emptiness of the four Skandhas. The reason for knowing emptiness is that all dharmas are constantly arising and ceasing, like illusions, hence we know emptiness. ‘This is called one who upholds the precepts. If one can understand as explained above, one truly upholds the precepts, and good understanding is also the same.’ This is truly one who upholds the precepts. If one can understand as explained above, one truly upholds the precepts, and good understanding is also the same. ‘The reason for commanding Rahula (Buddha's son) is that one who is foremost in upholding the precepts is fit to inquire after the sick, hence the command.’ The reason for commanding Rahula is that one who is foremost in upholding the precepts is suitable to visit the sick, hence the command. ‘Rahula's deficiency lies in the fact that for those whose roots of the path are not yet mature, they should hear about renunciation without form. To speak of the benefits of renunciation with merit is to speak of benefits with form. One should not speak of the benefits of renunciation with merit, which means one should not speak of benefits with form.’ Rahula's deficiency lies in the fact that for those whose roots of the path are not yet mature, they should hear about renunciation without form. If one speaks to them of the benefits of renunciation with merit, that is speaking of benefits with form. One should not speak of the benefits of renunciation with merit, which means one should not speak of benefits with form. ‘What is the reason? What is the reason for not speaking of benefits with form? It is for those who are renouncing. It clarifies that those who are about to renounce should hear about renunciation without form. In the absence of form, there are no benefits with form, and no merit, hence it is said there is no merit. Those who renounce, the minds of ordinary people, should hear about renunciation without benefit or merit.’ Why is that? Why should one not speak of benefits with form? It is because for those who are truly renouncing, they should hear about renunciation without form. In the absence of form, there are no benefits with form, and no merit, hence it is said there is no merit. Therefore, ordinary people should hear about renunciation without benefit or merit. ‘The text says there is no other, this, or middle. This text arises to clarify that emptiness is the origin of all existence. If one can understand the essence of emptiness, all existence can be achieved. The Madhyamaka (Middle Way) says, ‘Because there is the meaning of emptiness, all dharmas can be achieved.’ The Twelve Gates says, ‘Because of the profound meaning of great division, the Six Paramitas (perfections) can be achieved. Therefore, emptiness is the root of all existence.’ This passage states that there is no other, this, or middle. This text arises to clarify that emptiness is the origin of all existence. If one can understand the essence of emptiness, all existence can be achieved. The Madhyamaka says, ‘Because there is the meaning of emptiness, all dharmas can be achieved.’ The Twelve Gates says, ‘Because of the profound meaning of great division, the Six Paramitas can be achieved. Therefore, emptiness is the root of all existence. ‘Without that, there is no Nirvana (liberation). Without this, there is no Samsara (cycle of rebirth). Without the middle, there is no Eightfold Noble Path. If these three are absent, then all dharmas are empty. Emptiness is the origin of all dharmas.’ Without ‘that,’ there is no Nirvana. Without ‘this,’ there is no Samsara. Without the middle, there is no Eightfold Noble Path. If these three are absent, then all dharmas are empty. Emptiness is the origin of all dharmas. ‘From ‘leaving the sixty-two views’ onwards, it clarifies that emptiness widely accomplishes everything. ‘Leaving’ clarifies that without ‘this,’ one can leave all views. ‘Nirvana’ clarifies that without ‘that,’ one can attain Nirvana. ‘Received by the wise’ clarifies that without the middle, it can be received by the wise.’ From ‘leaving the sixty-two views’ onwards, it clarifies that emptiness widely accomplishes everything. ‘Leaving’ clarifies that without ‘this,’ one can leave all views. ‘Nirvana’ clarifies that without ‘that,’ one can attain Nirvana. ‘Received by the wise’ clarifies that without the middle, it can be received by the wise. ‘Subduing all demons means having demons renounce. Demon…’ --------------------------------------------------------------------------------
Chinese
得五眼等。魔本彼恼杂恶。今离烦恼恶也。摧伏外道。将外道出家。超假名者。化彼得众生空。众生既空。于假名不染。故言出淤泥也。既出淤泥不为假名所缚。故言无系着也。无我所以下。明法空。不存五阴言无我。所不纳于境言无所受也。随禅定离众恶者。上离恶明一切恶。此离恶者明障空恶也。 所以命阿难者。时情谓多闻者能为问疾。是以命也其人失在于不达应道。谓真极而有疾。此中凡三段。明法身之无疾。止止以下至得闻斯语。断众恶尽万善备足。何有疾也。此中止以前有二意。前言身少者有疾当用牛乳。今者还以二止止之也。哩往者。哩往如来有疾之言。转轮以下。第二明以下况上。明如来法身之无疾。行矣阿难者。速行矣而去。当知以下上明断恶善足。明法身之无疾。自下明如来不堕法数。明无疾。行矣阿难者。行矣而取乳也。 菩萨品 弥勒补处之士。岂容有其屈现受。不足彰维摩之高德。为兜率天王说不退转行者。明彼天闻弥勒当生于彼欣情内着。是故问十住不退之行。净名呵之遣诸天封着。所以为说不退行者。明彼天欣于此行得于菩提涅槃。由于其记得此果。得果由行发心。是以净名一一非其五事。为用何生者。明心甚多耳。捉一心难不得记。过未现在耶者。明提一念之心 现代汉语译本 获得五眼等等。（魔本彼恼杂恶：魔的根本是那些恼人的杂念和恶行。）现在远离了烦恼和恶行。（摧伏外道：摧毁、降伏其他教派的修行者。）将外道出家。（超假名者：超越虚假名相的人。）教化他们证得众生空。（众生空：认识到众生本性是空性的。）众生既然是空性的，就不会被虚假的名相所污染，所以说‘出淤泥’。（出淤泥：比喻从烦恼中解脱出来。）既然已经脱离了淤泥，就不会被虚假的名相所束缚，所以说‘无系着’。（无系着：没有执着。）‘无我所以下’以下，阐明法空。（法空：一切事物本性皆空。）不执着于五阴，所以说‘无我’。（无我：认识到没有永恒不变的自我。）不接受外境的染污，所以说‘无所受’。（无所受：不接受外在的感受和影响。）随着禅定而远离各种恶行的人，上面所说的离恶是阐明一切恶行，这里所说的离恶是阐明障碍空性的恶行。 之所以命令阿难去，是因为当时的人认为多闻的人能够问候病情。所以才命令他去。那些人的错误在于不明白应有的道理，认为真正达到极致的人也会生病。这里总共有三段，阐明法身没有疾病。‘止止’以下直到‘得闻斯语’，断除各种恶行，具备各种善行，怎么会有疾病呢？这里‘止止’以前有两种意思。前面说身体虚弱的人有病应该用牛乳。现在又用两个‘止止’来否定它。（哩往者：哩往是指）如来说有疾病的话。（转轮以下：转轮圣王以下，）第二段是用下级来比况上级，阐明如来的法身没有疾病。‘行矣阿难者’，快去吧，阿难，快去吧。‘当知以下’，上面阐明断除恶行，具备善行，阐明法身没有疾病。从下面开始阐明如来不属于法数，阐明没有疾病。‘行矣阿难者’，去吧，阿难，去取牛乳吧。 菩萨品 弥勒（Maitreya，未来佛）是补处菩萨（即将成佛的菩萨），怎么能容忍他示现接受供养呢？（屈现受：降低身份接受供养。）这样做不足以彰显维摩诘（Vimalakirti，一位在家菩萨）的高尚品德。为兜率天王（Tushita Heaven King，兜率天的天王）宣说不退转行（Avivartaniya，不会退转的修行）的人，说明那些天人听到弥勒将要降生在那里，内心充满欣喜和执着。所以问十住（Ten Abodes，菩萨修行的十个阶段）不退转的修行。维摩诘呵斥他们，遣散诸天的执着。所以为他们宣说不退转行的人，说明那些天人欣喜于这种修行，能够获得菩提（Bodhi，觉悟）和涅槃（Nirvana，寂灭）。由于他们记得能够获得这种果报，获得果报是因为修行和发心，所以维摩诘一一否定他们的五事。（五事：指五种执着。）‘为用何生者’，说明心念非常多啊。抓住一个心念很难，无法记住。‘过未现在耶者’，说明提起一念之心。
English
English version Gaining the five eyes and so on. (魔本彼恼杂恶: The root of Mara (魔) is those annoying miscellaneous thoughts and evil deeds.) Now, one is separated from afflictions and evil deeds. (摧伏外道: Subduing and vanquishing practitioners of other doctrines.) Leading those of other doctrines to renounce their homes. (超假名者: One who transcends false names.) Transforming them to attain the emptiness of sentient beings. (众生空: Realizing the inherent emptiness of sentient beings.) Since sentient beings are empty, they are not tainted by false names, hence the saying 'emerging from the mud'. (出淤泥: A metaphor for liberation from afflictions.) Having emerged from the mud, one is not bound by false names, hence the saying 'without attachment'. (无系着: Without attachment.) '无我所以下' below, elucidates the emptiness of phenomena. (法空: The emptiness of all phenomena.) Not clinging to the five skandhas (五阴), hence the saying 'no self'. (无我: Realizing that there is no permanent, unchanging self.) Not accepting defilement from external realms, hence the saying 'no reception'. (无所受: Not accepting external sensations and influences.) Those who, following meditation, are separated from various evils, the separation from evil mentioned above elucidates all evils, while the separation from evil here elucidates the evils that obstruct emptiness. The reason for commanding Ananda (阿难) to go is that people at that time believed that those who were learned could inquire about illnesses. That is why he was commanded to go. The mistake of those people lies in not understanding the proper principle, thinking that those who have truly reached the ultimate can also be ill. There are three sections here in total, elucidating that the Dharma body (法身) has no illness. From '止止' below until '得闻斯语', cutting off all evils and possessing all virtues, how can there be illness? Before '止止' here, there are two meanings. Earlier, it was said that those with weak bodies who are ill should use milk. Now, it is negated with two '止止'. (哩往者: 哩往 refers to) the Tathagata's (如来) words about having an illness. (转轮以下: Below the Chakravartin (转轮圣王),) the second section uses the lower to compare with the higher, elucidating that the Tathagata's Dharma body has no illness. '行矣阿难者', go quickly, Ananda, go quickly. '当知以下', above elucidates cutting off evil and possessing virtue, elucidating that the Dharma body has no illness. From below, it elucidates that the Tathagata does not belong to the Dharma numbers, elucidating no illness. '行矣阿难者', go, Ananda, go and fetch milk. Chapter on Bodhisattvas (菩萨品) Maitreya (弥勒), the Bodhisattva of Successorship (补处菩萨), how can it be tolerated that he manifests accepting offerings? (屈现受: Lowering his status to accept offerings.) Doing so is not enough to highlight the noble virtue of Vimalakirti (维摩诘), a lay Bodhisattva. Speaking to the Tushita Heaven King (兜率天王) about those who practice non-retrogression (不退转行), it explains that those devas (天人) are filled with joy and attachment upon hearing that Maitreya will be born there. Therefore, they ask about the practice of non-retrogression in the Ten Abodes (十住). Vimalakirti rebukes them, dismissing the attachments of the devas. Therefore, speaking to them about those who practice non-retrogression, it explains that those devas rejoice in this practice, being able to attain Bodhi (菩提) and Nirvana (涅槃). Because they remember being able to attain this fruit, and attaining the fruit is due to practice and aspiration, Vimalakirti negates their five matters one by one. (五事: Refers to five attachments.) '为用何生者', explains that there are very many thoughts. Grasping one thought is difficult, unable to remember. '过未现在耶者', explains raising a single thought. --------------------------------------------------------------------------------