The Vimalakirti Sutra (also called The Inconceivable Liberation, first fascicle)

爾時毘耶離大城中有長者，名維摩詰，已曾供養無量諸佛，深植善本，得無生忍；辯才無礙，遊戲神通，逮諸總持；獲無所畏，降魔勞怨；入深法門，善於智度，通達方便，大願成就；明瞭眾生心之所趣，又能分別諸根利鈍，久於佛道，心已純淑，決定大乘；諸有所作，能善思量；住佛威儀，心大如海，諸佛諮嗟，弟子、釋、梵、世主所敬。欲度人故，以善方便居毘耶離；資財無量，攝諸貧民；奉戒清淨，攝諸毀禁；以忍調行，攝諸恚怒；以大精進，攝諸懈怠；一心禪寂，攝諸亂意；以決定慧，攝諸無智；雖為白衣，奉持沙門清淨律行；雖處居家，不著三界；示有妻子，常修梵行；現有眷屬，常樂遠離；雖服寶飾，而以相好嚴身；雖復飲食，而以禪悅為味；若至博弈戲處，輒以度人；受諸異道，不毀正信；雖明世典，常樂佛法；一切見敬，為供養中最；執持正法，攝諸長幼；一切治生諧偶，雖獲俗利，不以喜悅；遊諸四衢，饒益眾生；入治政法，救護一切；入講論處，導以大乘；入諸學堂，誘開童蒙；入諸婬舍，示欲之過；入諸酒肆，能立其志；若在長者，長者中尊，為說勝法；若在居士，居士中尊，斷其貪著；若在剎利，剎利中尊，教以忍辱；若在婆羅門，婆羅門中尊，除其我慢；若在大臣，大臣中尊，教以正法；若在王子，王子中尊，示以忠孝；若在內官，內官中尊，化政宮女；若在庶民，庶民中尊，令興福力；若在梵天，梵天中尊，誨以勝慧；若在帝釋，帝釋中尊，示現無常；若在護世，護世中尊，護諸眾生：長者維摩詰，以如是等無量方便饒益眾生。

At that time in the great city of Vaishali there was an elder named Vimalakirti, who had already made offerings to countless Buddhas, deeply planted good roots, and attained the patience of non-arising; his eloquence was unobstructed, he played with spiritual powers, and he had attained all dharanis; he had gained fearlessness, subdued the toil and enmity of Mara; he had entered the deep Dharma gates, was skilled in the perfection of wisdom (prajna), mastered skillful means, and had accomplished great vows; he understood where the minds of beings were heading, and could distinguish the sharp and dull faculties; long on the Buddha's path, his mind was already pure and refined, and he was resolved on the Mahayana; whatever he did, he could consider well; he abided in the Buddha's dignified bearing, his mind was great as the sea, praised by all the Buddhas, and revered by disciples, Indra, Brahma and the world's lords. For the sake of saving people, through skillful means he dwelt in Vaishali; with limitless wealth, he took in the poor; keeping the precepts purely, he took in those who broke the prohibitions; through patience he tamed his conduct, and took in those who were angry; through great diligence he took in the lazy; with single-minded meditative stillness he took in those with scattered minds; with resolute wisdom he took in the unwise; though a layman in white, he upheld the pure monastic discipline of a shramana; though living at home, he was not attached to the three realms; he appeared to have a wife and children, yet always practiced pure conduct; he appeared to have a household, yet always delighted in detachment; though he wore jeweled ornaments, he adorned his body with the marks and signs; though he also ate and drank, he took the joy of meditation as his flavor; if he went to places of gambling, he used them to save people; he accepted the heterodox, but did not destroy right faith; though versed in worldly books, he always delighted in the Buddha Dharma; all who saw him revered him, and in receiving offerings he was foremost; holding to the true Dharma, he took in the old and young; in all his business ventures he was successful, but though he gained worldly profit, he took no joy in it; he roamed the crossroads, benefiting beings; he entered the places of government and law, protecting all; he entered places of discourse, guiding with the Mahayana; he entered all schools, enlightening and guiding the young; he entered brothels, showing the faults of desire; he entered wine shops, and was able to establish their resolve; among elders, he was the most honored of elders, and taught them the supreme Dharma; among laymen, he was the most honored of laymen, and cut off their greed and attachment; among kshatriyas, he was the most honored of kshatriyas, teaching them patience; among brahmins, he was the most honored of brahmins, removing their arrogance; among great ministers, he was the most honored of great ministers, teaching them the right Dharma; among princes, he was the most honored of princes, showing them loyalty and filial piety; among palace officials, he was the most honored of palace officials, transforming the palace women; among commoners, he was the most honored of commoners, causing them to build the power of merit; among the Brahma devas, he was the most honored of Brahma devas, instructing them in supreme wisdom; among the Indras, he was the most honored of Indras, showing them impermanence; among the world-protectors, he was the most honored of world-protectors, protecting all beings: the elder Vimalakirti benefited beings with such countless skillful means.

其以方便，現身有疾。以其疾故，國王、大臣、長者、居士、婆羅門等，及諸王子並餘官屬，無數千人，皆往問疾。其往者，維摩詰因以身疾廣為說法：「諸仁者！是身無常、無強、無力、無堅、速朽之法，不可信也！為苦、為惱，眾病所集。諸仁者！如此身，明智者所不怙；是身如聚沫，不可撮摩；是身如泡，不得久立；是身如炎，從渴愛生；是身如芭蕉，中無有堅；是身如幻，從顛倒起；是身如夢，為虛妄見；是身如影，從業緣現；是身如響，屬諸因緣；是身如浮云，須臾變滅；是身如電，念念不住；是身無主，為如地；是身無我，為如火；是身無壽，為如風；是身無人，為如水；是身不實，四大為家；是身為空，離我、我所；是身無知，如草木瓦礫；是身無作，風力所轉；是身不淨，穢惡充滿；是身為虛偽，雖假以澡浴衣食，必歸磨滅；是身為災，百一病惱；是身如丘井，為老所逼；是身無定，為要當死；是身如毒蛇、如怨賊、如空聚，陰、界、諸入所共合成。

Through skillful means, he showed himself ill. Because he was ill, kings, ministers, elders, laymen, brahmins and others, as well as the princes and the rest of the officials, countless thousands of people, all went to inquire after his illness. To those who came, Vimalakirti, using his bodily illness, widely taught the Dharma: "Good sirs! This body is impermanent, not strong, powerless and not firm; it is a thing that quickly decays and cannot be relied on! It is suffering and affliction, where many illnesses gather. Good sirs! A body like this the wise do not depend on; this body is like a lump of foam, which cannot be grasped; this body is like a bubble, which cannot stand long; this body is like a mirage, born of thirsty craving; this body is like a banana tree, with no solid core; this body is like an illusion, arising from inversion; this body is like a dream, a deluded view; this body is like a shadow, appearing from the conditions of karma; this body is like an echo, belonging to various causes and conditions; this body is like a floating cloud, changing and vanishing in an instant; this body is like lightning, not staying from one moment to the next; this body has no master, like the earth; this body has no self, like fire; this body has no lifespan, like wind; this body has no person, like water; this body is unreal, with the four great elements as its home; this body is empty, free from self and what belongs to self; this body is without knowing, like grass, trees, tiles and gravel; this body is without action, turned by the force of wind; this body is impure, full of filth; this body is false, and though it borrows bathing, clothes and food, it must return to dissolution; this body is a calamity, afflicted by a hundred and one illnesses; this body is like a dry well on a hill, pressed on by old age; this body is not fixed, and will surely die; this body is like a poisonous snake, like an enemy and thief, like an empty village, put together by the aggregates, the elements and the sense bases."

「諸仁者！此可患厭，當樂佛身。所以者何？佛身者即法身也！從無量功德智慧生，從戒、定、慧、解脫、解脫知見生，從慈、悲、喜、捨生，從佈施、持戒、忍辱、柔和、勤行精進、禪定、解脫、三昧、多聞、智慧諸波羅蜜生，從方便生，從六通生，從三明生，從三十七道品生，從止觀生，從十力、四無所畏、十八不共法生，從斷一切不善法、集一切善法生，從真實生，從不放逸生：從如是無量清淨法生如來身。諸仁者！欲得佛身、斷一切眾生病者，當發阿耨多羅三藐三菩提心。」

(Vimalakirti continued:) "Virtuous ones! This body is something to be wearied of; you should delight in seeking the Buddha's body. Why? The Buddha's body is the Dharma body! It is born of immeasurable merit and wisdom; born of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation; born of kindness, compassion, joy and equanimity; born of the perfections (paramita, meaning 'reaching the other shore', that is, crossing from the shore of birth and death to the shore of liberation) of giving, discipline, patience, gentleness, diligent effort, meditation, liberation, samadhi (a state of concentration in which the mind is focused and undistracted), learning and wisdom; born of skillful means; born of the six supernormal powers; born of the three knowledges; born of the thirty-seven factors of enlightenment; born of calm abiding and insight; born of the ten powers, the four fearlessnesses and the eighteen unshared qualities; born of cutting off all unwholesome dharmas and gathering all wholesome dharmas; born of truthfulness; born of non-negligence. Born of such immeasurable pure dharmas is the Tathagata's body. Virtuous ones! If you wish to attain the Buddha's body and cut off the illnesses of all beings, you should give rise to the mind of unsurpassed perfect enlightenment."

如是，長者維摩詰為諸問疾者，如應說法，令無數千人皆發阿耨多羅三藐三菩提心。

In this way the elder Vimalakirti, for all those who came to ask after his illness, spoke the Dharma as suited them, and led countless thousands of them all to give rise to the mind of unsurpassed perfect enlightenment.

爾時長者維摩詰，自念：「寢疾於床，世尊大慈，寧不垂愍？」

Then the elder Vimalakirti thought to himself: "I lie ill in bed; does the World-Honored One, in his great compassion, not take pity on me?"

佛知其意，即告舍利弗：「汝行詣維摩詰問疾。」

The Buddha knew his thought, and said to Shariputra: "Go to Vimalakirti and ask after his illness."

舍利弗白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，曾於林中宴坐樹下，時維摩詰來謂我言：『唯，舍利弗！不必是坐，為宴坐也。夫宴坐者，不於三界現身、意，是為宴坐；不起滅定而現諸威儀，是為宴坐；不捨道法而現凡夫事，是為宴坐；心不住內亦不在外，是為宴坐；於諸見不動，而修行三十七品，是為宴坐；不斷煩惱而入涅槃，是為宴坐。若能如是坐者，佛所印可。』時我——世尊！——聞說是語，默然而止，不能加報，故我不任詣彼問疾。」

Shariputra said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once, in a forest, I was sitting in quiet meditation beneath a tree, when Vimalakirti came and said to me: 'Hey, Shariputra! You need not sit like this to be sitting in meditation. Sitting in meditation means not manifesting body and mind in the three realms; that is sitting in meditation. It means not rising from the concentration of cessation and yet showing all deportments; that is sitting in meditation. It means not abandoning the Way and yet showing the affairs of ordinary people; that is sitting in meditation. It means the mind neither abiding within nor being outside; that is sitting in meditation. It means not moving among all views while cultivating the thirty-seven factors; that is sitting in meditation. It means not cutting off afflictions and yet entering nirvana (the state in which afflictions cease and one is no longer bound to the cycle of birth and death); that is sitting in meditation. If one can sit in this way, it is what the Buddha approves.' At that time I, World-Honored One, on hearing this, fell silent and could not answer, and so I am not fit to go and ask after his illness."

佛告大目犍連：「汝行詣維摩詰問疾。」

The Buddha said to Mahamaudgalyayana: "Go to Vimalakirti and ask after his illness."

目連白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔入毘耶離大城，於里巷中為諸居士說法。時維摩詰來謂我言：『唯，大目連！為白衣居士說法，不當如仁者所說。夫說法者，當如法說。法無眾生，離眾生垢故；法無有我，離我垢故；法無壽命，離生死故；法無有人，前後際斷故；法常寂然，滅諸相故；法離於相，無所緣故；法無名字，言語斷故；法無有說，離覺觀故；法無形相，如虛空故；法無戲論，畢竟空故；法無我所，離我所故；法無分別，離諸識故；法無有比，無相待故；法不屬因，不在緣故；法同法性，入諸法故；法隨於如，無所隨故；法住實際，諸邊不動故；法無動搖，不依六塵故；法無去來，常不住故；法順空，隨無相，應無作；法離好醜，法無增損，法無生滅，法無所歸；法過眼、耳、鼻、舌、身、心；法無高下，法常住不動，法離一切觀行。唯，大目連！法相如是，豈可說乎？夫說法者，無說無示；其聽法者，無聞無得，譬如幻士，為幻人說法，當建是意，而為說法。當了眾生根有利鈍，善於知見無所罣礙，以大悲心讚於大乘，念報佛恩不斷三寶，然後說法。』維摩詰說是法時，八百居士發阿耨多羅三藐三菩提心。我無此辯，是故不任詣彼問疾。」

Maudgalyayana said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I entered the great city of Vaishali and was teaching the Dharma to lay people in a lane. Vimalakirti came and said to me: 'Hey, Great Maudgalyayana! In teaching the Dharma to white-robed laymen, you should not speak as you do, virtuous one. To teach the Dharma, one should speak in accord with the Dharma. The Dharma has no beings, because it is free of the stain of beings; the Dharma has no self, because it is free of the stain of self; the Dharma has no life span, because it is free of birth and death; the Dharma has no person, because the limits of before and after are cut off; the Dharma is always still, because all appearances are extinguished; the Dharma is free of appearance, because it has nothing to cling to; the Dharma has no name, because speech is cut off; the Dharma has no speaking, because it is free of discursive thought; the Dharma has no form, because it is like empty space; the Dharma has no idle talk, because it is ultimately empty; the Dharma has no mine, because it is free of what is mine; the Dharma has no discrimination, because it is free of the consciousnesses; the Dharma has no comparison, because it has no counterpart; the Dharma does not belong to causes and is not within conditions; the Dharma is the same as the Dharma-nature, because it enters all dharmas; the Dharma follows suchness, because there is nothing it follows; the Dharma abides in true reality, because the extremes do not move; the Dharma has no wavering, because it does not rely on the six objects; the Dharma has no coming or going, because it never abides; the Dharma accords with emptiness, with signlessness, and responds to non-action; the Dharma is free of good and ugly, the Dharma has no increase or decrease, the Dharma has no arising or ceasing, the Dharma has nowhere to return to; the Dharma goes beyond eye, ear, nose, tongue, body and mind; the Dharma has no high or low, the Dharma abides always without moving, the Dharma is free of all contemplation and practice. Hey, Great Maudgalyayana! Such is the mark of the Dharma; how can it be spoken of? One who speaks the Dharma neither speaks nor shows; one who hears the Dharma neither hears nor gains. It is like a magician teaching the Dharma to an illusory person. You should establish this intention and then teach the Dharma. You should understand that the faculties of beings are sharp or dull, be skilled in knowing and seeing without hindrance, praise the Great Vehicle with a heart of great compassion, keep in mind repaying the Buddha's kindness and not cutting off the Three Jewels, and then teach the Dharma.' When Vimalakirti spoke this Dharma, eight hundred laymen gave rise to the mind of unsurpassed perfect enlightenment. I do not have such eloquence, and so I am not fit to go and ask after his illness."

佛告大迦葉：「汝行詣維摩詰問疾。」

The Buddha said to Mahakashyapa: "Go to Vimalakirti and ask after his illness."

迦葉白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於貧裡而行乞，時維摩詰來謂我言：『唯，大迦葉！有慈悲心而不能普，捨豪富從貧乞。迦葉！住平等法，應次行乞食。為不食故，應行乞食，為壞和合相故，應取揣食，為不受故，應受彼食；以空聚想，入於聚落，所見色與盲等，所聞聲與響等，所嗅香與風等，所食味不分別，受諸觸如智證，知諸法如幻相，無自性，無他性，本自不然，今則無滅。迦葉！若能不捨八邪，入八解脫，以邪相入正法，以一食施一切，供養諸佛及眾賢聖，然後可食；如是食者，非有煩惱，非離煩惱，非入定意，非起定意，非住世間，非住涅槃；其有施者，無大福，無小福，不為益，不為損，是為正入佛道，不依聲聞：迦葉！若如是食，為不空食人之施也。』時我——世尊！——聞說是語，得未曾有，即於一切菩薩深起敬心，復作是念：『斯有家名，辯才智慧乃能如是！其誰聞此不發阿耨多羅三藐三菩提心？』我從是來，不復勸人以聲聞、辟支佛行。是故不任詣彼問疾。」

Kashyapa said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was begging for food in a poor lane, when Vimalakirti came and said to me: 'Hey, Great Kashyapa! You have a compassionate heart but it is not universal; you pass by the rich and wealthy and beg from the poor. Kashyapa! Dwelling in the Dharma of equality, you should beg for food in order, house by house. For the sake of not eating, you should beg for food; for the sake of breaking the mark of union, you should take your food in lumps; for the sake of not receiving, you should receive that food; entering a village with the thought of an empty settlement, the forms you see should be equal to blindness, the sounds you hear equal to echoes, the scents you smell equal to the wind, the tastes you eat undiscriminated, the touches you receive like the realization of wisdom, knowing all dharmas like illusory appearances, with no self-nature and no other-nature, never having arisen and now without ceasing. Kashyapa! If you can enter the eight liberations without abandoning the eight wrong paths, enter the true Dharma by way of the marks of wrong, give one meal to all beings, and make offerings to the Buddhas and all the worthy sages, and only then eat, then eating in this way is neither having afflictions nor being free of afflictions, neither entering concentration nor leaving concentration, neither dwelling in the world nor dwelling in nirvana; and the one who gives gains neither great merit nor small, is neither benefited nor harmed, and so truly enters the Buddha's Way without relying on the shravaka path. Kashyapa! If you eat in this way, you do not receive others' alms in vain.' At that time I, World-Honored One, on hearing this, gained something never known before, and at once felt deep respect for all Bodhisattvas, and thought: 'This one is known as a householder, and yet his eloquence and wisdom reach such a degree! Who, hearing this, would not give rise to the mind of unsurpassed perfect enlightenment?' From then on, I no longer urged people to follow the shravaka or pratyekabuddha path. So I am not fit to go and ask after his illness."

佛告須菩提：「汝行詣維摩詰問疾。」

The Buddha said to Subhuti: "Go to Vimalakirti and ask after his illness."

須菩提白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，入其舍從乞食，時維摩詰取我缽盛滿飯，謂我言：『唯，須菩提！若能於食等者，諸法亦等，諸法等者，於食亦等；如是行乞，乃可取食。若須菩提不斷婬、怒、痴，亦不與俱；不壞於身，而隨一相；不滅痴愛，起於明脫；以五逆相而得解脫，亦不解不縛；不見四諦，非不見諦；非得果，非不得果；非凡夫，非離凡夫法；非聖人，非不聖人；雖成就一切法，而離諸法相，乃可取食。若須菩提不見佛，不聞法，彼外道六師——富蘭那迦葉、末伽梨拘賒梨子、刪闍夜毘羅胝子、阿耆多翅舍欽婆羅、迦羅鳩馱迦旃延、尼犍陀若提子等——是汝之師，因其出家，彼師所墮，汝亦隨墮，乃可取食。若須菩提入諸邪見，不到彼岸；住於八難，不得無難；同於煩惱，離清淨法；汝得無諍三昧，一切眾生亦得是定——其施汝者，不名福田；供養汝者，墮三惡道——為與眾魔共一手作諸勞侶——汝與眾魔及諸塵勞，等無有異——於一切眾生而有怨心，謗諸佛，毀於法，不入眾數，終不得滅度。汝若如是，乃可取食。』時我——世尊！——聞此語茫然，不識是何言？不知以何答？便置缽欲出其舍。維摩詰言：『唯，須菩提！取缽勿懼。於意云何？如來所作化人，若以是事詰，寧有懼不？』我言：『不也！』維摩詰言：『一切諸法如幻化相，汝今不應有所懼也。所以者何？一切言說不離是相，至於智者，不著文字故無所懼。何以故？文字性離，無有文字，是則解脫；解脫相者，則諸法也。』維摩詰說是法時，二百天子得法眼淨，故我不任詣彼問疾。」

Subhuti said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I entered his house to beg for food, and Vimalakirti took my bowl, filled it with rice, and said to me: 'Hey, Subhuti! If you can be equal toward food, all dharmas are equal; if all dharmas are equal, you are equal toward food; begging in this way, you may take food. If Subhuti does not cut off lust, anger and delusion yet does not dwell together with them; does not destroy the body yet follows the one mark; does not extinguish ignorance and craving yet gives rise to bright liberation; attains liberation through the marks of the five grave offenses yet is neither released nor bound; does not see the Four Truths yet is not one who fails to see the truths; neither attains the fruit nor fails to attain the fruit; is neither an ordinary person nor apart from the ways of ordinary persons; is neither a saint nor not a saint; though accomplishing all dharmas, is free of the marks of dharmas, then you may take food. If Subhuti does not see the Buddha and does not hear the Dharma; if those six teachers of other paths, Purana Kashyapa, Maskarin Gosaliputra, Sanjayin Vairatiputra, Ajita Keshakambala, Kakuda Katyayana and Nirgrantha Jnatiputra, are your teachers, and you left home because of them, and whatever they fall into you also fall into, then you may take food. If Subhuti enters all wrong views and does not reach the other shore; dwells in the eight difficulties and does not attain freedom from difficulties; is the same as the afflictions and is apart from pure dharmas; if you attain the samadhi of non-contention and all beings attain this concentration too; if what is given to you is not called a field of merit, and those who make offerings to you fall into the three evil paths; if you work hand in hand with the many demons as companions in toil; if you are no different from the many demons and the dust-toil of the world; if you hold resentment toward all beings, slander the Buddhas, destroy the Dharma, do not enter the ranks of the Sangha, and never attain extinction: if you are like this, then you may take food.' At that time I, World-Honored One, on hearing this, was bewildered, not knowing what he was saying or what to answer. So I put down the bowl and meant to leave his house. Vimalakirti said: 'Hey, Subhuti! Take the bowl and do not be afraid. What do you think? If a conjured person made by the Tathagata were to question you in this way, would you be afraid?' I said: 'No!' Vimalakirti said: 'All dharmas are like illusory appearances, and you should not now have any fear. Why? All speech does not depart from this mark, and as for the wise, they do not cling to words and so have no fear. Why? The nature of words is to be free; to have no words is liberation; the mark of liberation is all dharmas.' When Vimalakirti spoke this Dharma, two hundred devas gained the pure Dharma eye, and so I am not fit to go and ask after his illness."

佛告富樓那彌多羅尼子：「汝行詣維摩詰問疾。」

The Buddha said to Purna Maitrayaniputra: "Go to Vimalakirti and ask after his illness."

富樓那白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於大林中，在一樹下為諸新學比丘說法。時維摩詰來謂我言：『唯，富樓那！先當入定，觀此人心然後說法。無以穢食置於寶器，當知是比丘心之所念，無以琉璃同彼水精。汝不能知眾生根源，無得發起以小乘法。彼自無瘡，勿傷之也；欲行大道，莫示小徑；無以大海，內於牛跡；無以日光，等彼螢火。富樓那！此比丘久發大乘心，中忘此意，如何以小乘法而教導之？我觀小乘智慧微淺，猶如盲人，不能分別一切眾生根之利鈍。』時維摩詰即入三昧，令此比丘自識宿命：曾於五百佛所植眾德本，迴向阿耨多羅三藐三菩提。即時豁然，還得本心，於是諸比丘稽首禮維摩詰足。時維摩詰因為說法，於阿耨多羅三藐三菩提不復退轉。我念聲聞不觀人根，不應說法，是故不任詣彼問疾。」

Purna said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once, in a great forest, under a tree, I was teaching the Dharma to newly ordained monks. Vimalakirti came and said to me: 'Hey, Purna! First you should enter concentration and observe these people's minds before teaching the Dharma. Do not put foul food in a precious vessel; you should know what these monks have in mind, and not mistake lapis lazuli for crystal. You cannot know the root faculties of beings, and so should not teach them by the Small Vehicle Dharma. They have no sores themselves, so do not injure them; if they wish to walk the great road, do not point them to a small path; do not put the great ocean into an ox's hoofprint; do not equate the light of the sun with the firefly. Purna! These monks long ago gave rise to the Great Vehicle mind, and in between forgot this intention; how can you teach them with the Small Vehicle Dharma? I see that Small Vehicle wisdom is slight and shallow, like that of a blind man, and cannot discern whether the faculties of all beings are sharp or dull.' Then Vimalakirti entered samadhi and let these monks recognize their past lives: how they had planted roots of many virtues in the presence of five hundred Buddhas and dedicated them to unsurpassed perfect enlightenment. At once they were suddenly clear and returned to their original minds, and the monks bowed with their heads at Vimalakirti's feet. Then Vimalakirti taught them the Dharma, and they did not regress from unsurpassed perfect enlightenment. I thought that a shravaka who does not examine people's capacities should not teach the Dharma, and so I am not fit to go and ask after his illness."

佛告摩訶迦旃延：「汝行詣維摩詰問疾。」

The Buddha said to Mahakatyayana: "Go to Vimalakirti and ask after his illness."

迦旃延白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔者，佛為諸比丘略說法要，我即於後，敷演其義，謂無常義、苦義、空義、無我義、寂滅義。時維摩詰來謂我言：『唯，迦旃延！無以生滅心行說實相法。迦旃延！諸法畢竟不生不滅，是無常義；五受陰洞達空無所起，是苦義；諸法究竟無所有，是空義；於我、無我而不二，是無我義；法本不然，今則無滅，是寂滅義。』說是法時，彼諸比丘心得解脫。故我不任詣彼問疾。」

Katyayana said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once the Buddha briefly taught the essentials of the Dharma to the monks, and I immediately expanded on their meaning behind him, speaking of the meaning of impermanence, of suffering, of emptiness, of no-self and of tranquil extinction. Vimalakirti came and said to me: 'Hey, Katyayana! Do not use the mind of arising and ceasing to speak the Dharma of true reality. Katyayana! All dharmas ultimately neither arise nor cease; this is the meaning of impermanence. The five aggregates, thoroughly understood as empty and without arising, is the meaning of suffering. All dharmas ultimately have nothing; this is the meaning of emptiness. Regarding self and no-self as not two is the meaning of no-self. Dharmas have never arisen and now do not cease; this is the meaning of tranquil extinction.' When he spoke this Dharma, the minds of those monks were liberated. So I am not fit to go and ask after his illness."

佛告阿那律：「汝行詣維摩詰問疾。」

The Buddha said to Aniruddha: "Go to Vimalakirti and ask after his illness."

阿那律白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔於一處經行，時有梵王，名曰嚴淨，與萬梵俱，放淨光明，來詣我所，稽首作禮問我言：『幾何阿那律天眼所見？』我即答言：『仁者！吾見此釋迦牟尼佛土三千大千世界，如觀掌中菴摩勒果。』時維摩詰來謂我言：『唯，阿那律！天眼所見，為作相耶，無作相耶？假使作相，則與外道五通等；若無作相，即是無為，不應有見。』世尊！我時默然。彼諸梵聞其言，得未曾有，即為作禮而問曰：『世孰有真天眼者？』維摩詰言：『有。佛、世尊得真天眼，常在三昧，悉見諸佛國，不以二相。』於是嚴淨梵王及其眷屬五百梵天，皆發阿耨多羅三藐三菩提心，禮維摩詰足已，忽然不現。故我不任詣彼問疾。」

Aniruddha said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was walking in meditation in a certain place, when a Brahma king named Adornment-Pure came with ten thousand Brahmas, emitting pure light, to where I was, bowed with his head at my feet, and asked me: 'How much does Aniruddha see with the heavenly eye?' I answered at once: 'Virtuous one! I see the three-thousand great-thousand world of this Shakyamuni Buddha-land as one looks at an amalaka fruit in the palm of the hand.' Vimalakirti came and said to me: 'Hey, Aniruddha! Is what the heavenly eye sees made, with a mark, or not made, without a mark? If it has a mark, it is equal to the five supernormal powers of outsiders; if it has no mark, it is unconditioned and should not have seeing.' World-Honored One! I was silent then. The Brahmas, hearing his words, gained something never known before, and at once bowed to him and asked: 'Who in the world has the true heavenly eye?' Vimalakirti said: 'There is one. The Buddha, the World-Honored One, has the true heavenly eye; he is always in samadhi and sees all buddha-lands entirely, without the two marks.' Then Brahma King Adornment-Pure and his retinue of five hundred Brahma-devas all gave rise to the mind of unsurpassed perfect enlightenment, and when they had bowed at Vimalakirti's feet, suddenly vanished. So I am not fit to go and ask after his illness."

佛告優波離：「汝行詣維摩詰問疾。」

The Buddha said to Upali: "Go to Vimalakirti and ask after his illness."

優波離白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔者，有二比丘犯律行，以為恥不敢問佛，來問我言：『唯，優波離！我等犯律，誠以為恥，不敢問佛，願解疑悔，得免斯咎。』我即為其如法解說。時維摩詰來謂我言：『唯，優波離！無重增此二比丘罪！當直除滅，勿擾其心。所以者何？彼罪性不在內、不在外、不在中間，如佛所說，心垢故眾生垢，心淨故眾生淨。心亦不在內、不在外、不在中間，如其心然，罪垢亦然，諸法亦然，不出於如如。優波離！以心相得解脫時，寧有垢不？』我言：『不也！』維摩詰言：『一切眾生心相無垢，亦復如是。唯，優波離！妄想是垢，無妄想是淨；顛倒是垢，無顛倒是淨；取我是垢，不取我是淨。優波離！一切法生滅不住，如幻如電，諸法不相待，乃至一念不住；諸法皆妄見，如夢、如炎、如水中月、如鏡中像，以妄想生。其知此者，是名奉律；其知此者，是名善解。』於是二比丘言：『上智哉！是優波離所不能及，持律之上而不能說。』我即答言：『自捨如來，未有聲聞及菩薩，能制其樂說之辯，其智慧明達為若此也！』時二比丘疑悔即除，發阿耨多羅三藐三菩提心，作是願言：『令一切眾生皆得是辯。』故我不任詣彼問疾。」

Upali said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once two monks had violated the discipline and, feeling ashamed, did not dare ask the Buddha, and came to ask me: 'Hey, Upali! We have broken the discipline and are truly ashamed, and do not dare ask the Buddha; we hope you will resolve our doubt and remorse, so that we may be free of this fault.' I at once explained it to them according to the Dharma. Then Vimalakirti came and said to me: 'Hey, Upali! Do not make the sin of these two monks heavier! You should simply remove it directly and not disturb their minds. Why? The nature of that sin is not inside, not outside, and not in between. As the Buddha said, because the mind is defiled, beings are defiled; because the mind is pure, beings are pure. The mind too is not inside, not outside, and not in between; as the mind is, so is the sin and defilement, so are all dharmas, none going beyond suchness. Upali! When the mind-mark attains liberation, is there still defilement?' I said: 'No!' Vimalakirti said: 'The mind-marks of all beings are without defilement in the same way. Hey, Upali! False thinking is defilement and no false thinking is purity; inversion is defilement and no inversion is purity; grasping a self is defilement and not grasping a self is purity. Upali! All dharmas arise and cease without abiding, like illusions and lightning; dharmas do not depend on each other, not even for the space of a thought; all dharmas are false views, like dreams, like heat shimmer, like the moon in water, like images in a mirror, born from false thinking. One who knows this is called one who upholds the discipline; one who knows this is called one who understands well.' Then the two monks said: 'What supreme wisdom! This is beyond Upali; even among the upholders of discipline, he could not speak like this.' I answered at once: 'Apart from the Tathagata, no shravaka or Bodhisattva can overcome his joy in eloquence; his wisdom and clarity are like this!' Then the two monks' doubt and remorse were removed at once, and they gave rise to the mind of unsurpassed perfect enlightenment, and vowed: 'May all beings gain such eloquence.' So I am not fit to go and ask after his illness."

佛告羅睺羅：「汝行詣維摩詰問疾。」

The Buddha said to Rahula: "Go to Vimalakirti and ask after his illness."

羅睺羅白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔時，毘耶離諸長者子來詣我所，稽首作禮，問我言：『唯，羅睺羅！汝佛之子，捨轉輪王位，出家為道。其出家者，有何等利？』我即如法為說出家功德之利。時維摩詰來謂我言：『唯，羅睺羅！不應說出家功德之利。所以者何？無利、無功德，是為出家；有為法者，可說有利、有功德。夫出家者，為無為法，無為法中，無利、無功德。羅睺羅！出家者，無彼無此，亦無中間；離六十二見，處於涅槃；智者所受，聖所行處；降伏眾魔，度五道，淨五眼，得五力，立五根；不惱於彼，離眾雜惡；摧諸外道，超越假名；出淤泥，無繫著；無我所，無所受；無擾亂，內懷喜；護彼意，隨禪定，離眾過；若能如是，是真出家。』於是維摩詰語諸長者子：『汝等於正法中，宜共出家。所以者何？佛世難值！』諸長者子言：『居士！我聞佛言，父母不聽，不得出家。』維摩詰言：『然！汝等便發阿耨多羅三藐三菩提心，是即出家，是即具足。』爾時三十二長者子皆發阿耨多羅三藐三菩提心，故我不任詣彼問疾。」

Rahula said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once the sons of the elders of Vaishali came to where I was, bowed with their heads at my feet, and asked me: 'Hey, Rahula! You are the Buddha's son, and gave up the throne of a wheel-turning king to leave home and follow the Way. What benefit is there in leaving home?' I explained to them according to the Dharma the benefit of the merit of leaving home. Vimalakirti came and said to me: 'Hey, Rahula! You should not speak of the benefit of the merit of leaving home. Why? To have no benefit and no merit is leaving home; only conditioned dharmas can be said to have benefit and merit. Leaving home is for the sake of the unconditioned Dharma, and in the unconditioned Dharma there is no benefit and no merit. Rahula! One who leaves home has no that and no this, and no in-between; he is free of the sixty-two views and dwells in nirvana; he is what the wise accept and where the sages walk; he subdues the many demons, crosses the five paths, purifies the five eyes, gains the five powers and establishes the five roots; he does not trouble others, is free of all mixed evils; he crushes the outsiders and transcends provisional names; he emerges from the mud, without attachments; he has no what-is-mine and receives nothing; he has no disturbance, and holds joy within; he guards others' minds, follows meditation and is free of faults. If one can do this, that is truly leaving home.' Then Vimalakirti said to the sons of the elders: 'You should all leave home together in the true Dharma. Why? A Buddha's age is hard to meet!' The elders' sons said: 'Layman! We have heard the Buddha say that without our parents' permission we may not leave home.' Vimalakirti said: 'So it is! But if you give rise to the mind of unsurpassed perfect enlightenment, that is leaving home, and that is full ordination.' Then thirty-two elders' sons all gave rise to the mind of unsurpassed perfect enlightenment, and so I am not fit to go and ask after his illness."

佛告阿難：「汝行詣維摩詰問疾。」

The Buddha said to Ananda: "Go to Vimalakirti and ask after his illness."

阿難白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念昔時，世尊身小有疾，當用牛乳，我即持缽，詣大婆羅門家門下立。時維摩詰來謂我言：『唯，阿難！何為晨朝持缽住此？』我言：『居士！世尊身小有疾，當用牛乳，故來至此。』維摩詰言：『止，止！阿難！莫作是語！如來身者，金剛之體，諸惡已斷，眾善普會，當有何疾？當有何惱？默往！阿難！勿謗如來，莫使異人聞此麁言；無令大威德諸天，及他方淨土諸來菩薩得聞斯語。阿難！轉輪聖王以少福故，尚得無病，豈況如來無量福會普勝者哉？行矣，阿難！勿使我等受斯恥也。外道、梵志若聞此語，當作是念：「何名為師？自疾不能救，而能救諸疾人？」可密速去，勿使人聞。當知——阿難！——諸如來身，即是法身，非思欲身。佛為世尊，過於三界；佛身無漏，諸漏已盡；佛身無為，不墮諸數。如此之身，當有何疾？當有何惱？』時我——世尊！——實懷慚愧，得無近佛而謬聽耶？即聞空中聲曰：『阿難！如居士言。但為佛出五濁惡世，現行斯法，度脫眾生。行矣，阿難！取乳勿慚。』世尊！維摩詰智慧辯才，為若此也！是故不任詣彼問疾。」

Ananda said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once the World-Honored One had a slight illness in his body and needed cow's milk, so I took my bowl and stood at the door of a great Brahmin's house. Vimalakirti came and said to me: 'Hey, Ananda! Why are you standing here early in the morning with a bowl?' I said: 'Layman! The World-Honored One has a slight illness in his body and needs cow's milk, so I have come here.' Vimalakirti said: 'Stop, stop! Ananda! Do not say such words! The Tathagata's body is a vajra body, with all evils cut off and all goodness gathered together; what illness could he have? What distress could he have? Go away quietly! Ananda! Do not slander the Tathagata, and do not let outsiders hear this coarse speech; do not let the great and mighty gods, and the Bodhisattvas who have come from pure lands elsewhere, hear it. Ananda! Even a wheel-turning sage king, because of a little merit, is free of illness; how much more the Tathagata, whose gathering of immeasurable merit is the most supreme? Go, Ananda! Do not let us bear this shame. If outsiders and Brahmins hear these words, they will think: 'How can he be called a teacher? He cannot cure his own illness; how can he cure the illnesses of others?' Quickly and secretly go away, and do not let anyone hear. You should know, Ananda, that the bodies of the Tathagatas are Dharma bodies, not bodies of thought and desire. The Buddha is the World-Honored One, who transcends the three realms; the Buddha's body is free of outflows, all outflows exhausted; the Buddha's body is unconditioned and does not fall into any count. With such a body, what illness could there be? What distress could there be?' At that time I, World-Honored One, was truly ashamed, wondering whether I, so close to the Buddha, had heard wrongly. Then I heard a voice in the air say: 'Ananda! It is as the layman says. It is only because the Buddha has appeared in the evil world of the five turbidities that he shows this Dharma to deliver beings. Go, Ananda! Take the milk and do not be ashamed.' World-Honored One! Such are Vimalakirti's wisdom and eloquence! So I am not fit to go and ask after his illness."

如是五百大弟子各各向佛說其本緣，稱述維摩詰所言，皆曰不任詣彼問疾。

In this way, the five hundred great disciples each told the Buddha of their own past encounter, praising what Vimalakirti had said, and all said they were not fit to go and ask after his illness.

於是佛告彌勒菩薩：「汝行詣維摩詰問疾。」

Then the Buddha said to Maitreya Bodhisattva: "Go to Vimalakirti and ask after his illness."

彌勒白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔為兜率天王及其眷屬，說不退轉地之行。時維摩詰來謂我言：『彌勒！世尊授仁者記，一生當得阿耨多羅三藐三菩提。為用何生得受記乎？過去耶？未來耶？現在耶？若過去生，過去生已滅；若未來生，未來生未至；若現在生，現在生無住。如佛所說：「比丘！汝今即時亦生亦老亦滅。」若以無生得受記者，無生即是正位；於正位中，亦無受記，亦無得阿耨多羅三藐三菩提。云何彌勒受一生記乎？為從如生得受記耶？為從如滅得受記耶？若以如生得受記者，如無有生；若以如滅得受記者，如無有滅。一切眾生皆如也，一切法亦如也，眾聖賢亦如也，至於彌勒亦如也。若彌勒得受記者，一切眾生亦應受記。所以者何？夫如者不二不異，若彌勒得阿耨多羅三藐三菩提者，一切眾生皆亦應得。所以者何？一切眾生即菩提相。若彌勒得滅度者，一切眾生亦應滅度。所以者何？諸佛知一切眾生畢竟寂滅，即涅槃相，不復更滅。是故，彌勒！無以此法誘諸天子，實無發阿耨多羅三藐三菩提心者，亦無退者。彌勒！當令此諸天子，捨於分別菩提之見。所以者何？菩提者不可以身得，不可以心得；寂滅是菩提，滅諸相故；不觀是菩提，離諸緣故；不行是菩提，無憶念故；斷是菩提，捨諸見故；離是菩提，離諸妄想故；障是菩提，障諸願故；不入是菩提，無貪著故；順是菩提，順於如故；住是菩提，住法性故；至是菩提，至實際故；不二是菩提，離意法故；等是菩提，等虛空故；無為是菩提，無生住滅故；知是菩提，了眾生心行故；不會是菩提，諸入不會故；不合是菩提，離煩惱習故；無處是菩提，無形色故；假名是菩提，名字空故；如化是菩提，無取捨故；無亂是菩提，常自靜故；善寂是菩提，性清淨故；無取是菩提，離攀緣故；無異是菩提，諸法等故；

Maitreya said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was teaching the practice of the stage of non-retrogression to the king of the Tushita heaven and his retinue. Vimalakirti came and said to me: 'Maitreya! The World-Honored One has predicted that you, virtuous one, will attain unsurpassed perfect enlightenment in one more life. In which life are you to receive the prediction? The past? The future? The present? If a past life, the past life has already ceased; if a future life, the future life has not yet come; if the present life, the present life does not abide. As the Buddha said: "Monks! At this very moment you are being born, aging and ceasing." If you receive the prediction through non-birth, non-birth is the right position; and in the right position there is no receiving of prediction and no attaining of unsurpassed perfect enlightenment. How then does Maitreya receive a prediction of one more life? Does he receive it through the birth of suchness, or the ceasing of suchness? If he receives it through the birth of suchness, suchness has no birth; if he receives it through the ceasing of suchness, suchness has no ceasing. All beings are suchness, all dharmas are suchness, all sages and worthies are suchness, and even Maitreya is suchness. If Maitreya receives a prediction, all beings should receive a prediction too. Why? Suchness is not two and not different. If Maitreya attains unsurpassed perfect enlightenment, all beings should attain it too. Why? All beings are the very mark of bodhi. If Maitreya attains extinction, all beings should attain extinction too. Why? The Buddhas know that all beings are ultimately still and extinct, which is the mark of nirvana, and do not extinguish again. So, Maitreya, do not mislead the devas with this teaching; in truth no one gives rise to the mind of unsurpassed perfect enlightenment, and none retreats from it. Maitreya! You should lead these devas to abandon the view that discriminates bodhi. Why? Bodhi cannot be attained with the body or with the mind; stillness is bodhi, because all marks are extinguished; non-contemplation is bodhi, because it is free of all conditions; non-practice is bodhi, because there is no recollection; cutting off is bodhi, because it gives up all views; leaving is bodhi, because it leaves all false thinking; obstructing is bodhi, because it obstructs all aspirations; non-entering is bodhi, because there is no clinging; accord is bodhi, because it accords with suchness; abiding is bodhi, because it abides in the Dharma-nature; reaching is bodhi, because it reaches true reality; non-duality is bodhi, because it is free of mind and dharma; equality is bodhi, because it is equal to space; the unconditioned is bodhi, because there is no arising, abiding or ceasing; knowing is bodhi, because it understands the mind-activities of beings; non-meeting is bodhi, because the sense-bases do not meet; non-union is bodhi, because it is free of the habits of affliction; no-place is bodhi, because it has no form or color; provisional name is bodhi, because names are empty; like a conjuration is bodhi, because there is no taking or discarding; non-disturbance is bodhi, because it is always still of itself; good stillness is bodhi, because its nature is pure; non-grasping is bodhi, because it is free of clinging; non-difference is bodhi, because all dharmas are equal,

無比是菩提，無可喻故；微妙是菩提，諸法難知故。』世尊！維摩詰說是法時，二百天子得無生法忍。故我不任詣彼問疾。」

(Vimalakirti continued:) "incomparable is bodhi, because nothing can be compared to it; subtle and wondrous is bodhi, because all dharmas are hard to know." World-Honored One! When Vimalakirti spoke this Dharma, two hundred devas gained the patience of non-arising. So I am not fit to go and ask after his illness."

佛告光嚴童子：「汝行詣維摩詰問疾。」

The Buddha said to the youth Light Adornment: "Go to Vimalakirti and ask after his illness."

光嚴白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔出毘耶離大城，時維摩詰方入城，我即為作禮而問言：『居士從何所來？』答我言：『吾從道場來。』我問：『道場者何所是？』答曰：『直心是道場，無虛假故；發行是道場，能辦事故；深心是道場，增益功德故；菩提心是道場，無錯謬故；佈施是道場，不望報故；持戒是道場，得願具故；忍辱是道場，於諸眾生心無礙故；精進是道場，不懈退故；禪定是道場，心調柔故；智慧是道場，現見諸法故；慈是道場，等眾生故；悲是道場，忍疲苦故；喜是道場，悅樂法故；捨是道場，憎愛斷故；神通是道場，成就六通故；解脫是道場，能背捨故；方便是道場，教化眾生故；四攝是道場，攝眾生故；多聞是道場，如聞行故；伏心是道場，正觀諸法故；三十七品是道場，捨有為法故；諦是道場，不誑世間故；緣起是道場，無明乃至老死皆無盡故；諸煩惱是道場，知如實故；眾生是道場，知無我故；一切法是道場，知諸法空故；降魔是道場，不傾動故；三界是道場，無所趣故；師子吼是道場，無所畏故；力、無畏、不共法是道場，無諸過故；三明是道場，無餘礙故；一念知一切法是道場，成就一切智故。如是，善男子！菩薩若應諸波羅蜜教化眾生，諸有所作，舉足下足，當知皆從道場來，住於佛法矣！』說是法時，五百天、人皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。」

Light Adornment said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was coming out of the great city of Vaishali, when Vimalakirti was just entering the city. I bowed to him and asked: 'Layman, where do you come from?' He answered me: 'I come from the place of practice.' I asked: 'Where is the place of practice?' He answered: 'An upright mind is the place of practice, because it has no falsehood; setting out in practice is the place of practice, because one can accomplish things; a deep mind is the place of practice, because it increases merit; the bodhi mind is the place of practice, because it has no error; giving is the place of practice, because it hopes for no reward; keeping the precepts is the place of practice, because one's vows are fulfilled; patience is the place of practice, because the mind is unobstructed toward all beings; diligence is the place of practice, because there is no slackening or retreat; meditation is the place of practice, because the mind is gentle and tamed; wisdom is the place of practice, because one sees all dharmas directly; kindness is the place of practice, because it treats beings equally; compassion is the place of practice, because it bears weariness and suffering; joy is the place of practice, because it delights in the Dharma; equanimity is the place of practice, because hatred and love are cut off; supernormal powers are the place of practice, because the six powers are accomplished; liberation is the place of practice, because one can turn away; skillful means are the place of practice, because they teach and transform beings; the four means of gathering are the place of practice, because they gather beings; learning is the place of practice, because one acts as one has heard; taming the mind is the place of practice, because one contemplates all dharmas correctly; the thirty-seven factors are the place of practice, because one gives up conditioned dharmas; the truths are the place of practice, because they do not deceive the world; dependent origination is the place of practice, because ignorance up to old age and death are all inexhaustible; the afflictions are the place of practice, because one knows them as they truly are; beings are the place of practice, because one knows no-self; all dharmas are the place of practice, because one knows all dharmas are empty; subduing demons is the place of practice, because one is not shaken; the three realms are the place of practice, because one is going nowhere; the lion's roar is the place of practice, because one is fearless; the powers, fearlessnesses and unshared qualities are the place of practice, because there are no faults; the three knowledges are the place of practice, because nothing remains to obstruct; knowing all dharmas in a single thought is the place of practice, because one has accomplished omniscience. In this way, good son, if a Bodhisattva teaches beings in accord with the perfections, then in all he does, every time he lifts or sets down his foot, you should know that he comes from the place of practice and dwells in the Buddha's Dharma!' When he spoke this Dharma, five hundred gods and humans gave rise to the mind of unsurpassed perfect enlightenment. So I am not fit to go and ask after his illness."

佛告持世菩薩：「汝行詣維摩詰問疾。」

The Buddha said to Bodhisattva Holder of the World: "Go to Vimalakirti and ask after his illness."

持世白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔，住於靜室，時魔波旬，從萬二千天女，狀如帝釋，鼓樂絃歌，來詣我所。與其眷屬，稽首我足，合掌恭敬，於一面立。我意謂是帝釋，而語之言：『善來憍屍迦！雖福應有，不當自恣。當觀五欲無常，以求善本，於身命財而修堅法。』即語我言：『正士！受是萬二千天女，可備掃灑。』我言：『憍屍迦！無以此非法之物要我沙門釋子，此非我宜。』所言未訖，時維摩詰來謂我言：『非帝釋也，是為魔來嬈固汝耳！』即語魔言：『是諸女等，可以與我，如我應受。』魔即驚懼，念：『維摩詰將無惱我？』欲隱形去，而不能隱；盡其神力，亦不得去。即聞空中聲曰：『波旬！以女與之，乃可得去。』魔以畏故，俛仰而與。

Holder of the World said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once I was living in a quiet room, when the demon Papiyan, with twelve thousand heavenly maidens, in the form of Indra, came to where I was with music and singing. He and his retinue bowed with their heads at my feet, joined their palms in reverence, and stood to one side. I took him for Indra and said to him: 'Welcome, Kaushika! Though you ought to have such blessed reward, you should not indulge yourself. You should contemplate the impermanence of the five desires, seek the root of goodness, and cultivate what is firm in body, life and wealth.' He said to me: 'Noble one! Please accept these twelve thousand heavenly maidens, who can serve you with sweeping and cleaning.' I said: 'Kaushika! Do not use such improper things to bind me, a shramana and disciple of Shakya; this is not fitting for me.' Before I had finished speaking, Vimalakirti came and said to me: 'It is not Indra; it is a demon who has come to disturb you!' He then said to the demon: 'These women may be given to me, as I should receive them.' The demon was alarmed and afraid and thought: 'Vimalakirti surely does not mean to trouble me?' He wished to hide his form and leave, but could not hide; using all his spiritual power, he still could not go. Then he heard a voice in the air saying: 'Papiyan! Give the women to him, and only then may you leave.' Because of his fear, the demon gave them reluctantly.

「爾時維摩詰語諸女言：『魔以汝等與我，今汝皆當發阿耨多羅三藐三菩提心。』即隨所應而為說法，令發道意。復言：『汝等已發道意，有法樂可以自娛，不應復樂五欲樂也。』天女即問：『何謂法樂？』答言：『樂常信佛，樂欲聽法，樂供養眾，樂離五欲；樂觀五陰如怨賊，樂觀四大如毒蛇，樂觀內入如空聚；樂隨護道意，樂饒益眾生，樂敬養師；樂廣行施，樂堅持戒，樂忍辱柔和，樂勤集善根，樂禪定不亂，樂離垢明慧；樂廣菩提心，樂降伏眾魔，樂斷諸煩惱，樂淨佛國土，樂成就相好故，修諸功德；樂嚴道場；樂聞深法不畏；樂三脫門，不樂非時；樂近同學，樂於非同學中，心無恚礙；樂將護惡知識，樂親近善知識；樂心喜清淨，樂修無量道品之法。是為菩薩法樂。』

(Holder of the World continued:) "Then Vimalakirti said to the women: 'The demon has given you to me; now you should all give rise to the mind of unsurpassed perfect enlightenment.' Then, according to what suited them, he taught them the Dharma and led them to give rise to the intention of the Way. He also said: 'You have already given rise to the intention of the Way. You have the joy of the Dharma to delight yourselves, and should no longer delight in the pleasures of the five desires.' The heavenly maidens asked: 'What is the joy of the Dharma?' He answered: 'Delight in always having faith in the Buddha; delight in wishing to hear the Dharma; delight in making offerings to the Sangha; delight in leaving the five desires; delight in viewing the five aggregates as enemies and thieves; delight in viewing the four elements as poisonous snakes; delight in viewing the inner sense-bases as empty settlements; delight in guarding the intention of the Way; delight in benefiting beings; delight in respecting and serving teachers; delight in giving widely; delight in firmly keeping the precepts; delight in patience and gentleness; delight in diligently gathering roots of goodness; delight in undisturbed meditation; delight in clear wisdom free of defilement; delight in widening the bodhi mind; delight in subduing the many demons; delight in cutting off afflictions; delight in purifying buddha-lands; delight in cultivating the many merits that lead to the excellent marks and features; delight in adorning the place of practice; delight in hearing the deep Dharma without fear; delight in the three gates of liberation, and no delight in untimely things; delight in drawing near to fellow students, and in the midst of those who are not fellow students, having no anger or obstruction in the mind; delight in guarding and escorting bad friends, and delight in drawing near to good friends; delight in joy of mind that is pure; delight in cultivating the immeasurable factors of the Way. This is the joy of the Dharma of Bodhisattvas.'"

「於是波旬告諸女言：『我欲與汝俱還天宮。』諸女言：『以我等與此居士，有法樂我等甚樂，不復樂五欲樂也。』魔言：『居士可捨此女？一切所有施於彼者，是為菩薩。』維摩詰言：『我已捨矣！汝便將去，令一切眾生得法願具足。』於是諸女問維摩詰：『我等云何止於魔宮？』維摩詰言：『諸姊！有法門名無盡燈，汝等當學。無盡燈者，譬如一燈，燃百千燈，冥者皆明，明終不盡。如是，諸姊！夫一菩薩開導百千眾生，令發阿耨多羅三藐三菩提心，於其道意亦不滅盡，隨所說法而自增益一切善法，是名無盡燈也。汝等雖住魔宮，以是無盡燈，令無數天子天女發阿耨多羅三藐三菩提心者，為報佛恩，亦大饒益一切眾生。』爾時天女頭面禮維摩詰足，隨魔還宮，忽然不現。世尊！維摩詰有如是自在神力、智慧辯才，故我不任詣彼問疾。」

(Holder of the World continued:) "Then Papiyan said to the women: 'I wish to return to the heavenly palace with you.' The women said: 'You gave us to this layman, and we greatly delight in the joy of the Dharma, and no longer delight in the pleasures of the five desires.' The demon said: 'Layman, can you give up these women? To give everything one has to others is what a Bodhisattva does.' Vimalakirti said: 'I have already given them up! You may take them away, so that all beings may have their Dharma vows fulfilled.' Then the women asked Vimalakirti: 'How can we live in the demon's palace?' Vimalakirti said: 'Sisters! There is a Dharma gate called the Inexhaustible Lamp, which you should learn. What is called the Inexhaustible Lamp is like one lamp lighting hundreds of thousands of lamps, so that all dark places become bright, and the brightness never runs out. In the same way, sisters, one Bodhisattva guides hundreds of thousands of beings and leads them to give rise to the mind of unsurpassed perfect enlightenment, and the intention of the Way in them is not extinguished; and as he teaches, he himself increases all wholesome dharmas. This is called the Inexhaustible Lamp. Though you live in the demon's palace, if with this Inexhaustible Lamp you lead countless devas and heavenly maidens to give rise to the mind of unsurpassed perfect enlightenment, that is repaying the Buddha's kindness and greatly benefiting all beings.' Then the heavenly maidens bowed with their heads at Vimalakirti's feet, followed the demon back to his palace, and suddenly vanished. World-Honored One! Vimalakirti has such sovereign spiritual power, wisdom and eloquence, and so I am not fit to go and ask after his illness."

佛告長者子善德：「汝行詣維摩詰問疾。」

The Buddha said to the elder's son Good Virtue: "Go to Vimalakirti and ask after his illness."

善德白佛言：「世尊！我不堪任詣彼問疾。所以者何？憶念我昔自於父舍設大施會，供養一切沙門、婆羅門，及諸外道、貧窮、下賤、孤獨、乞人。期滿七日，時維摩詰來入會中，謂我言：『長者子！夫大施會不當如汝所設，當為法施之會，何用是財施會為？』我言：『居士！何謂法施之會？』答曰：『法施會者，無前無後，一時供養一切眾生，是名法施之會。』曰：『何謂也？』『謂以菩提，起於慈心；以救眾生，起大悲心；以持正法，起於喜心；以攝智慧，行於捨心；以攝慳貪，起檀波羅蜜；以化犯戒，起屍羅波羅蜜；以無我法，起羼提波羅蜜；以離身心相，起毘梨耶波羅蜜；以菩提相，起禪波羅蜜；以一切智，起般若波羅蜜。教化眾生，而起於空；不捨有為法，而起無相；示現受生，而起無作；護持正法，起方便力；以度眾生，起四攝法；以敬事一切，起除慢法；於身命財，起三堅法；於六念中，起思念法；於六和敬，起質直心；正行善法，起於淨命；心淨歡喜，起近賢聖；不憎惡人，起調伏心；以出家法，起於深心；以如說行，起於多聞；以無諍法，起空閑處；趣向佛慧，起於宴坐；解眾生縛，起修行地；以具相好，及淨佛土，起福德業；知一切眾生心念，如應說法，起於智業；知一切法不取不捨，入一相門，起於慧業；斷一切煩惱、一切障礙、一切不善法，起一切善業；以得一切智慧、一切善法，起於一切助佛道法。如是，善男子！是為法施之會。若菩薩住是法施會者，為大施主，亦為一切世間福田。』

Good Virtue said to the Buddha: "World-Honored One! I am not fit to go and ask after his illness. Why? I remember that once, in my father's house, I held a great giving assembly, making offerings to all shramanas and Brahmins and to the followers of other paths, the poor, the lowly, the solitary and beggars. When seven days were complete, Vimalakirti came into the assembly and said to me: 'Elder's son! A great giving assembly should not be held as you have held it; it should be an assembly of Dharma-giving. Why this assembly of giving goods?' I said: 'Layman! What is an assembly of Dharma-giving?' He answered: 'An assembly of Dharma-giving has no before and no after, and makes offerings to all beings at one time; this is called an assembly of Dharma-giving.' I asked: 'What does that mean?' He said: 'It means, through bodhi, giving rise to kindness; to save beings, giving rise to great compassion; to uphold the true Dharma, giving rise to joy; to gather in wisdom, practicing equanimity; to gather in the stingy, giving rise to the perfection of giving; to transform those who break the precepts, giving rise to the perfection of discipline; through the Dharma of no-self, giving rise to the perfection of patience; through leaving the marks of body and mind, giving rise to the perfection of effort; through the mark of bodhi, giving rise to the perfection of meditation; through omniscience, giving rise to the perfection of wisdom. While teaching beings, give rise to emptiness; while not abandoning conditioned dharmas, give rise to signlessness; while showing rebirth, give rise to non-action; while upholding the true Dharma, give rise to the power of skillful means; to deliver beings, give rise to the four means of gathering; to respect and serve all, give rise to the practice of removing pride; regarding body, life and wealth, give rise to the three firm things; within the six recollections, give rise to the practice of recollection; within the six harmonies of respect, give rise to an upright mind; practicing wholesome dharmas rightly, give rise to pure livelihood; with a mind pure and joyful, give rise to drawing near to the worthy and holy; not hating bad people, give rise to a mind of taming; through the Dharma of leaving home, give rise to a deep mind; through acting as taught, give rise to wide learning; through the Dharma of non-contention, give rise to dwelling in secluded places; turning toward the Buddha's wisdom, give rise to quiet sitting; freeing beings from bondage, give rise to the stage of practice; with the full marks and features and the purification of the buddha-land, give rise to the work of merit; knowing the thoughts in the minds of all beings and teaching the Dharma as suits them, give rise to the work of knowledge; knowing that all dharmas are neither grasped nor discarded, entering the gate of the one mark, give rise to the work of wisdom; cutting off all afflictions, all obstructions and all unwholesome dharmas, give rise to all wholesome work; attaining all wisdom and all wholesome dharmas, give rise to all the dharmas that assist the Buddha's Way. In this way, good son, this is the assembly of Dharma-giving. If a Bodhisattva dwells in this assembly of Dharma-giving, he is a great donor, and also a field of merit for all the world.'"

「世尊！維摩詰說是法時，婆羅門眾中二百人，皆發阿耨多羅三藐三菩提心。我時心得清淨，歎未曾有！稽首禮維摩詰足，即解瓔珞價直百千以上之，不肯取。我言：『居士！願必納受，隨意所與。』維摩詰乃受瓔珞，分作二分，持一分施此會中一最下乞人，持一分奉彼難勝如來。一切眾會皆見光明國土難勝如來，又見珠瓔在彼佛上變成四柱寶臺，四面嚴飾，不相障蔽。時維摩詰現神變已，作是言：『若施主等心施一最下乞人，猶如如來福田之相，無所分別，等於大悲，不求果報，是則名曰具足法施。』城中一最下乞人，見是神力，聞其所說，皆發阿耨多羅三藐三菩提心，故我不任詣彼問疾。」

(Good Virtue continued:) "World-Honored One! When Vimalakirti spoke this Dharma, two hundred in the assembly of Brahmins gave rise to the mind of unsurpassed perfect enlightenment. My mind at that time became pure, and I marveled at the unprecedented. I bowed with my head at Vimalakirti's feet, and at once took off a necklace worth a hundred thousand and offered it, but he would not accept it. I said: 'Layman! Please do accept it, and give it on to whomever you wish.' Then Vimalakirti accepted the necklace, divided it into two parts, gave one part to the lowest beggar in the assembly, and offered the other part to the Tathagata Invincible. The whole assembly saw the Tathagata Invincible in the Land of Radiance, and also saw the pearl necklace on that Buddha become a jeweled terrace on four pillars, adorned on all four sides without obstructing each other. When Vimalakirti had finished showing this spiritual transformation, he said: 'If a donor gives with an equal mind to the lowest beggar, as to the mark of a field of merit of the Tathagata, without discrimination, equal to great compassion, seeking no reward, this is called perfect Dharma-giving.' The lowest beggar in the city, seeing this spiritual power and hearing what he said, all gave rise to the mind of unsurpassed perfect enlightenment, and so I am not fit to go and ask after his illness."

如是諸菩薩各各向佛說其本緣，稱述維摩詰所言，皆曰不任詣彼問疾。

In this way, the Bodhisattvas each told the Buddha of their own past encounter, praising what Vimalakirti had said, and all said they were not fit to go and ask after his illness.