菩薩品第四
🍃 CHAPTER FOUR - THE BODHISATTVAS
彌勒菩薩 Maitreya Bodhisattva ‘The Friendly One’
於是佛告彌勒菩薩：「汝行詣維摩詰問疾。」
Thereupon, the Buddha said to Maitreya Bodhisattva, “You You should go visit Vimalakīrti and inquire about 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；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。」
Maitreya replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember once, in the past, I was explaining practices related to the stage of nonregression to the King of the Tuṣita Heaven and his retinue. At that time Vimalakīrti approached and said to me, 'Maitreya! The World-Honored One bestowed upon you, Venerable], the prophecy - one more birth and you will attain anuttara-samyak-sambodhi. Which birth received this prophecy? Was it the past? The future? The present? If it was a past life [’birth’], that past life is extinguished; if it was in a future life, that future life has yet to arrive; if it was this present life, the present life does not remain. As the Buddha has said, “Bhikṣus! You are now, in this present moment, born, get old, and are extinguished.’”
“’If it was by way of birthlessness that you attained this prophecy, birthlessness is the correct status, and within the correct status there is no receiving prophecies and there is no attainment of anuttara-samyak-sambodhi, and what ‘Maitreya’ could receive a prophecy about one more birth?’”
“’Was it from the arising [birth] of Suchness [tathatā] that you attained reception of this prophecy? Was it from the cessation of Suchness that you attain reception of this prophecy? If it was from the arising of Suchness, Suchness is without arising. If it was from the cessation of Suchness, Suchness is without any cessation. All sentient beings are entirely such, all dharmas are also such, the gathered sages and wise ones are such, even Maitreya is such. If Maitreya received this prophecy, all sentient beings should then also receive it. Why? Suchness is nondual and undifferentiated. If Maitreya attains anuttara-samyak-sambodhi, then all sentient beings should attain it. Why? All sentient beings are characteristics of bodhi (awakening). If Maitreya attains cessation, then all sentient beings should attain cessation. Why? All buddhas know each sentient being is ultimately extinguished, which is the characteristic of Nirvāṇa, and cannot again be further extinguished. For this reason, Maitreya! Inspire all these gods without using this teaching, for really there is no generating anuttara-samyak-sambodhi citta, and no one not regressing.’”
“’Maitreya! You should have these gods relinquish a discriminatory view of bodhi. Why? Bodhi cannot be attained by the body, and it cannot be attained by the mind. Ultimate extinguishment is bodhi since all characteristics are extinguished. Not observing is bodhi, since it is beyond all conditions. Not practicing is bodhi, since it is without conceptualization. Severance is bodhi, since all views are relinquished. Transcendence is bodhi, since it is free from [transcends] all erroneous thinking. Hindrances are bodhi, since all vows are hindered. Not entering is bodhi, since it is without desirous attachments. Being in accord is bodhi for being in accord with Suchness. Abiding is bodhi due to the abiding nature of all things. Arrival is bodhi for it arrives at the Limit of Reality. Non-duality is bodhi, being free from mind and thoughts. Equanimity is bodhi, being equal to empty space. The unconditioned is bodhi because there is no arising, abiding, or ceasing. Knowledge is bodhi because of the practice of understanding the minds of all sentient beings. Non-association is bodhi because no association is entered. Not joining is bodhi because it is free of all afflictions. Non-locatedness is bodhi because it has no shape or form. Conventional names are bodhi because of the emptiness of names and letters. The illusory is bodhi because there is nothing to grasp or relinquish. The uninverted is bodhi because it is always self-composed. Virtuous serenity is bodhi because of the purity of nature. Non-grasping is bodhi for being free of objectified conditionality. Nondifferentiation is bodhi because of the equanimous nature of all things. Without ‘this’ is bodhi for being incomparable byf simile. Subtle is bodhi due to the difficultly of understanding all phenomena.’”
“World-Honored One! When Vimalakīrti explained this Dharma, two hundred heavenly beings achieved the patient tolerance of the birthlessness of all things. For this reason, I cannot bare to go inquire about his illness.”
光嚴童子 Prabhavyūha Dārikā (A child called ‘Light Array’)
佛告光嚴童子：「汝行詣維摩詰問疾。」
The Buddha said to Prabhavyūha Dārikā, “You should go visit Vimalakīrti and inquire about 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；布施是道場，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。」
Prabhavyūha replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember once, in the past, I was leaving the great city of Vaiśālī. At that time, Vimalakīrti was entering the city. I bowed reverentially to him and said, 'Sir, where are you coming from?'
He replied to me saying, ‘I am coming from the Site of Enlightenment [Bodhimaṇḍa; where Buddha attained enlightenment, Japanese 道場 dōjō - Area of the ‘Path’ or ‘Way’].’
I replied, ‘What is the Site of Enlightenment?’
He replied, ‘An upright mind is the Site of Enlightenment, for it is without being ‘baseless’ [unfounded] or false. Generating practice is the Site of Enlightenment, for it can attend to things. A profound mind is the Site of Enlightenment, for it increases benefits. The awakened mind [bodhicitta] is the Site of Enlightenment, for it is without error or exaggeration. Generosity, is the Site of Enlightenment, because it seeks no reward. Upholding the precepts is the Site of Enlightenment, because it fulfills vows. Patient tolerance is the Site of Enlightenment, because it enables one to view all sentient beings with a mind free of obstruction. Determination is the Site of Enlightenment, because it forestalls laziness and regression. Dhyāna meditation is the Site of Enlightenment, because it makes the mind tame and gentle. Wisdom is the Site of Enlightenment, because it sees all things as they are. Loving-kindness is the Site of Enlightenment, for it views all living beings equally. Compassion is the Site of Enlightenment, for it bears up under weariness and pain. Joy is the Site of Enlightenment, for it revels in Dharma delight. Equanimity is the Site of Enlightenment, for it rejects both hatred and desire. Transcendental powers are the Site of Enlightenment, because thereby one masters the six powers. Liberation is the Site of Enlightenment, because it knows how to renounce and set aside. Skillful means are the Site of Enlightenment, because they can teach and convert living beings. The four means of unification (generosity, kind speech, volunteerism, and cooperation) are the Site of Enlightenment, because they can unify living beings. Much learning is the Site of Enlightenment, because one carries out what one has learned. A disciplined mind is the Site of Enlightenment, because one can thereby contemplate all phenomena correctly. The thirty-seven aids to the Path are the Site of Enlightenment, because through them one rejects what is conditioned. Truth is the Site of Enlightenment, because it does not deceive the world. Conditionality is the Site of Enlightenment, for none of the [12] links in the chain of causation, from ignorance to old age and death, ever come to an end. Earthly desires are the Site of Enlightenment, for through them we know the nature of Suchness. Living beings are the Site of Enlightenment, for through them we know that there is no self. All phenomena are the Site of Enlightenment, for through them we know the emptiness of all phenomena. Conquering Mara is the Site of Enlightenment, because one is unswayed and unflinching. The Triple Realm is the Site of Enlightenment, because there is no path for one there. The lion's roar is the Site of Enlightenment, because it has nothing it fears. The ten powers, the four kinds of fearlessness, the eighteen unshared properties are the Site of Enlightenment, because they are free of all fault. The three insights are the Site of Enlightnment, because they are without the least obstruction. Understanding all dharmas in a single instant of thought is the Site of Enlightenment, because one thereby becomes master of all wisdom. Thus, good sir, if bodhisattvas apply themselves to the pāramitās and teach and convert living beings, then you should understand that everything they do, every lifting of a foot, every placing of a foot, will in effect be ‘coming from the Site of Enlightenment," abiding in Buddha Dharma.’”
“When this Dharma was explained, five hundred heavenly and human beings generated anuttara-samyak-sambodhi citta. For this reason, I cannot bare to go inquire about his illness.”
持世菩薩 Jagatimdhara Bodhisattva (‘Upholding the Age’)
佛告持世菩薩：「汝行詣維摩詰問疾。」
The Buddha said to Jagatimdhara Bodhisattva , “You should go visit Vimalakīrti and inquire about 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：『善來憍尸迦！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：『憍尸迦！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。
Jagatimdhara replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember once, in the past, I was in a peaceful place, when Māra-pāpīyān (’the evil one’) along with twelve-thousand goddesses, looking like Indra with his drums, music, and song, came to where I was. Accompanied by his retinue, they bowed their heads at my feet, pressed their palms together, and stood to one side. I thought it was really Indra, and I said to him, 'Welcome, Kauśika! Though you enjoy good fortune, you should never be self-indulgent. You should contemplate the impermanence of the five senses and strive thereby to plant good roots. With body, life, and resources you should cultivate the steadfast Dharma.’”
“But then Indra said to me, 'Noble sir, please accept these twelve thousand goddesses. They can serve and wash you.'”
"I replied, 'Kauśika! This would not be the Dharma for a śramaņa (mendicant), a child of Śākyamuni. It would not be right for me to accept them.'”
"Before I had finished speaking, Vimalakīrti approached and said to me, 'This is not Indra. This is only Marā, who has come to trouble you.' Then he said to the Marā, 'You may give these women to me. It is quite all right for me to accept them.'”
"Marā was alarmed and fearful, thinking that Vimalakīrti was perhaps going to make trouble for him. He tried to hide himself and escape, but he could not make himself invisible. Though he exhausted all his supernatural powers, he could not get away.”
"Just then a voice was heard in the sky saying, 'Pāpīyān, give him the women. Then you can escape.'
"Marā, terrified, looked this way and that, and then handed over the women.”
「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。』
“At that time, Vimalakīrti addressed the women, saying, 'Marā has left you with me. Now you can generate anuttara-samyak-sambodhi citta.’ Then, adopting whatever approach was appropriate, he explained the Dharma for them, awakening in them thoughts of the Path. He further said, 'Now that you have generated thoughts of the Path, you may regale yourselves with Dharma joy and need no longer delight in the pleasures of the five senses.’”
“The goddesses replied, ‘What is this you call Dharma joy?'”
"Vimalakīrti replied, 'To delight in constant faith in the Buddha, to delight in the desire to hear the Dharma, to delight in giving alms to the sangha, to delight in casting off the five senses, to delight in observing the five aggregates as vengeful bandits, to delight in observing the four great elements as poisonous snakes, to delight in observing the mind and the senses as an empty village, to delight in following and guarding thoughts of the Path, to delight in benefiting living beings, to delight in honoring and supporting teachers, to delight in practicing wide spread generosity, to delight in the observance of the precepts, to delight in patience, humility, gentleness, and harmony, to delight in diligently amassing good roots, to delight in meditation that is never disordered, to delight in bright, undefiled wisdom, to delight in broadening the mind that aspires to bodhi, to delight in conquering and subduing Marā, to delight in cutting off all afflictions, to delight in purifying Buddha lands, to delight in gaining merit so that one may in time succeed in acquiring auspicious characteristics, to delight in adorning the Site of Enlightenment, to delight in listening fearlessly to profound Dharma, to delight in the three gates to liberation and not to delight in untimely teachings, to delight in being friendly with those of like learning, to delight in a mind free of anger and hostility when among those of unlike learning, to delight in guiding and protecting friends that you know who are evil, to delight in being friendly with good friends, to delight in a mind that finds joy in purity, to delight in practicing the Dharma regarding the immeasurable elements of the Path — these make up the Dharma joy of a bodhisattva.'”
「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。」
"Papiyan then addressed the women, saying, 'I want to return with you to my heavenly palace.’ But the women said, 'You gave us to this layman. Possessing this Dharma joy, we are extremely joyful, we no longer delight in the pleasures of the five senses.'”
“Marā said, ‘Layman, are you able to relinquish these women? The one who gives away everything they have, this is a bodhisattva.’”
“Vimalakīrti replied, ‘I have already relinquished them! You can leave, but you must fulfill all sentient beings wish for the Dharma.’”
“At this, the women asked Vimalakīrti, ‘How can we remain in Marā’s palace?’”
“Vimalakīrti replied, ‘Sisters! There is a Dharma Door called the Inexhaustible Lamp, which you should study. The inexhaustible lamp is like one lamp that ignites a hundred thousand lamps, illuminating all darkness with an illumination that is never exhausted. Like this, sisters! One bodhisattva opens and guides a hundred thousand sentient beings, causing them to generate anuttara-samyak-sambodhi citta. Thoughts of the Path will also never be extinguished or exhausted, and by following the Dharma as it has been explained, one increases their offering of all virtuous Dharmas - this is called the Inexhaustible Lamp. Although you reside in Marā’s palace, with this Inexhaustible Lamp you can enable countless gods and goddesses to generate anuttara-samyak-sambodhi citta. Thus you will repay the Buddha’s kindness and also greatly benefit sentient beings.’”
"At that time the goddesses bowed their heads at Vimalakīrti’s feet and then accompanied Marā back to his palace, suddenly disappearing from sight. World-Honored One! Vimalakīrti possesses such sovereign command of supernatural powers like this, knowledge, wisdom and eloquence, and for this reason, I cannot bare to go inquire about his illness.”
長者子善德 Sudatta, the Elder’s Son
佛告長者子善德：「汝行詣維摩詰問疾。」
The Buddha said to the elder’s son, Sudatta, “You should go visit Vimalakīrti and inquire about 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，起尸羅波羅蜜；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。』
Sudatta replied to the Buddha saying, “World-honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember once, in the past, I was holding a great ‘giving gathering’ in my father’s house. We made offerings to all the śramaṇas, brahmans, those of the heterodox paths, the poor, low-class, orphans, and beggars. After a full seven days, Vimalakīrti entered the gathering and said to me, ‘Elder’s son! You should not hold a great giving gathering like this. You should have a gathering for giving the Dharma. What use is a gathering to give material wealth?’”
“I said, ‘Sir! What does a gathering for giving Dharma mean?’”
“He answered, ‘A gathering for giving Dharma has no before or after. In a single thought-moment, offerings are made to all sentient beings. This is called gathering for giving Dharma.’”
“I replied, ‘What does that mean?’”
“He said, ‘It means: by way of bodhi one gives rise to a mind of loving-kindness, by aiding living beings one gives rise to a mind of great compassion, by adhering to the correct Dharma one cultivates a joyful mind, and by embracing wisdom one practices with an equanimous mind. By embracing grudging and greed one gives rise to dāna-pāramitā. By transforming those who break the rules one gives rise to śīla-pāramitā. By way of the Dharma of ‘no-self’ one gives rise to kṣānti-pāramitā. By transcending the characteristics of body and mind one gives rise to vīrya-pāramitā. By the characteristic of bodhi one gives rise to dhyāna-pāramitā. And through all-knowledge one gives rise to prajñā-pāramitā.’”
‘”It means: teaching and transforming sentient beings, yet giving rise to emptiness. Not relinquishing conditioned dharmas, yet giving rise to characteristiclessness. Having the appearance of taking birth, yet giving rise to wishlessness.’”
“’Guarding the correct Dharma, one gives rise to the power of skillful means. By rescuing sentient beings one gives rise to the Four Means of Unification. By revering everything, one gives rise to the elimination of conceit. Through body, life, and wealth [the ‘three unstable thing’] one gives rise to the three stable things. Being within the six mindfulnesses one gives rise to contemplation of the dharma. Through the six types of considerate esteem (saṃrañjanīyadharma: metta in body, speech, and mind, sharing, morality, and correct view) one generates sincerity. Correctly practicing the subtle dharma, one gives rise to pure livelihood. With a mind pure and joyful, one ‘rises’ nearer to the wise and sagely. Not having aversion for bad people, one generates a disciplined mind. By the dharma of leaving home, one gives rise to a profound mind. By practicing according to the explanation, one generates erudition. By the dharma of non-contention, one gives rise to the place of solitary practice (araṇya). Approaching the Wisdom of the Buddha, one gives rise to a meditative posture. Releasing the bonds of sentient beings, one gives rise to the cultivation of the stages. By being gloriously adorned with auspicious characteristics and purifying a buddha land, one gives rise to meritorious karma. Understanding the thoughts of all sentient beings and how one should explain the Dharma to them, one gives rise to the karma of knowledge. Understanding all the dharmas, neither grasping nor relinquishing, entering the gateway of the Single Characteristic, one gives rise to the karma of wisdom. Cutting off all the afflictions, all the hindrances, and all the unvirtuous dharmas, one gives rise to all virtuous karma. By attaining all-knowing wisdom, all virtuous dharmas, one gives rise to all the dharmas that assist the Path of Buddhahood.’
“’Thus, virtuous man! This is a gathering for giving Dharma. If a bodhisattva abides in this gathering for giving Dharma they will be a great donor and a field of blessings for the entire 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，等于大悲，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。」
“World-honored One! When Vimalakīrti explained this Dharma, two hundred people among the assembly of brahmans all generated anuttarā-samyak-saṃbodhi citta. At that moment, my own mind attained a level of purity I had never had. I bowed my head to Vimalakīrti’s feet in reverence and unfastened my necklace (mālā), a hundred thousand in value, to give to him, but he would not accept it. I said, ‘Please, sir, you must accept this and give it to whomever you please.’”
“Vimalakīrti then accepted the necklace and divided it into two parts. Taking one part, he gave it to the lowliest beggars in the assembly. Taking the other part, he offered it to Sudurjayā Tathāgata (’Difficult to Conquer’). The entire assembly then saw the land Radiant Illumination and the Tathāgata Sudurjayā. They also saw the pearl necklace on that Buddha change into a four tier jewel-laden platform, with ornamentation of mutually noninterfering characteristics on all four sides.”
“Having manifested these spiritual transformations, Vimalakīrti then said, ‘If a donor gives to the lowliest of beggars with an equanimous mind, just as if they were giving to the Tathāgata’s field of blessings, with no distinction, with great compassion without seeking any reward, this is called “being accomplished in the Dharma of Giving.”’
“The lowliest beggars in the city, seeing this spiritual power and hearing this explanation, all generated anuttarā-samyak-saṃbodhi citta. For this reason, I cannot bare to go inquire about 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！」
Like this, all the bodhisattvas each explained their original encounters with Vimalakīrti to the Buddha, and related what he said, each one saying they, ‘couldn’t bare to go inquire about his illness.’”