弟子品 第三
[爾時長者維摩詰，自念：「寢疾于床，世尊大慈，寧不垂愍？」
At that time, the elder Vimalakīrti thought to himself, "I am lying here sick in bed. Why does the World-Honored One in his great compassion not show concern for me?"
Śāriputra
佛知其意，即告舍利弗：「汝行詣維摩詰問疾。」
The Buddha, aware of this thought, said to Śāriputra, "You should go visit Vimalakīrti and inquire about 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。」
Śāriputra 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, when I was sitting in peaceful meditation under a tree in the forest. At that time, Vimalakīrti approached and said to me, 'Ah, Śāriputra! You should not take this sort of sitting as peaceful sitting! Peaceful sitting means that in this Triple Realm you manifest neither body nor mind. This is peaceful sitting. Not rising out of samādhi of complete cessation and yet showing yourself in the ceremonies of daily life, this is peaceful sitting. Not abandoning the Path of the Dharma, yet showing yourself in common activities, this is peaceful sitting. The mind not fixed on internal things and yet not engaged with externals either, this is peaceful sitting. Unmoved by different views, yet practicing the Thirty-Seven Aids to Awakening, this is peaceful sitting. Entering Nirvāṇa without having put an end to worldly desires, this is peaceful sitting. If you can sit like this, you will earn the Buddha's seal of approval.”
World-Honored One! When I heard him say these words, I stood silent, unable to respond! For this reason, I cannot bare to inquire about his illness.”
Mahāmaudgalyāyana
佛告大目犍連：「汝行詣維摩詰問疾。」
The Buddha said to Mahāmaudgalyāyana, “You should go visit Vimalakīrti and inquire about 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，以大悲心讚于大乘，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。」
Maudgalyāyana 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 entered the great city of Vaiśālī and in its streets and lanes explained the Dharma for the householders. At that time Vimalakīrti approached and said to me, 'Ah, Mahāmaudgalyāyana! You should not explain the Dharma for the white-robed householders as the Venerable is explaining. One explaining the Dharma should explain like the Dharma.’
‘The Dharma is without sentient beings for being free from the defilement of sentient being(s). The Dharma is without an existent self for being free from the defilement of a self. The Dharma is without lifespan for being free from birth & death. The Dharma is without an existent individual for having severed connection to past and future. The Dharma is in constant stillness for having extinguished all characteristics. The Dharma is free of characteristics for being without anything conditional. The Dharma is without names and letters for having severed all connection to speech and language. The Dharma is inexplicable for being free from conceptualization. The Dharma is without characteristics for being like empty space. The Dharma is without idle imaginations for being ultimately empty. The Dharma is without any ‘mine’ for being free of the duality ‘me’ and ‘mine’. The Dharma is without differentiation for being free of all consciousness. The Dharma is without comparison for not having any characteristics to grab. The Dharma is not caused for it not having location or condition. The Dharma is that nature of Dharmas that enters all things (dharmas). The Dharma conforms with Thusness for there is nothing else to conform to. The Dharma abides at the Limit of Reality for being unmoved by anything on the periphery. The Dharma is immovable for not depending on the ‘six dusts’ (six sense media). The Dharma is without coming or going for it never abides anywhere to begin with. The Dharma is in accord with emptiness, in accord with characteristiclessness, in accord with desirelessness. The Dharma is free from beauty and ugliness. The Dharma is without increase or decrease. The Dharma is without arising and ceasing. The Dharma is without destination. The Dharma transcends eyes, ears, the nose, tongue, body, and mind. The Dharma is without high or low. The Dharma constantly abides, without moving. The Dharma is beyond the practice of all contemplation.’
'Ah, Mahāmaudgalyāyana! The Dharma being characterized thus, how could it be explained? Explaining the Dharma means not explaining, not demonstrating. Listening to the Dharma means not listening, not grasping. It is like an illlusionist creating the illusion of someone explaining the Dharma. It is with this understanding that you should explain the Dharma. You should understand the capacities of living beings, keen and dull, and cultivate virtuous insight free from all impediments, with a mind steeped in great compassion, praise the Great Vehicle, and remember the debt of gratitude you owe the Buddha, never allowing the Three Treasures to come to an end, then you may explain the Dharma.’
“When Vimalakīrti explained the Dharma like this, eight hundred householders generated anuttara-samyak-sambodhi citta. I do not have such eloquence as this. For this reason, I cannot bare to go inquire about his illness.”
Mahākāśyapa
佛告大迦葉：「汝行詣維摩詰問疾。」
The Buddha said to Mahākāśyapa, “You should go visit Vimalakīrti and inquire about 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，於貧里而行乞，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。」
Kāśyapa replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, I was begging for alms-food in a poor village. At that time Vimalakīrti approached and said to me, 'Ah, Mahākāśyapa! You have a mind of loving-kindness and compassion, but you are unable to universally let go of poverty and wealth, and you beg out of poverty.’
‘Kāśyapa! You should beg for alms-food abiding in the Dharma of Equanimity. There being no such thing as food, that is how you should beg for food. Destroying the characteristic of unified entities, that is how you should accept clumps of food. Not accepting any thing, that is how you should accept food. Enter villages with the thought that they are empty villages. See all form(s) as though blind; hear all sounds as echoes; smell all scents like the wind; taste all flavors as being undifferentiated; feel all textures as Realized Knowledge; and think of all things as illusory - without self-nature, without other-nature, unarisen from the beginning and therefore without cessation.’
‘Kāśyapa! If you are able to enter the Eight Liberations and not relinquish the eight errors, you enter the correct Dharma through the characteristic of error. If, by one given meal, you can feed everyone, and make offerings to all Buddhas, sages and worthy persons, then you can eat. Eating like this is neither with defilement nor free of defilement; it neither enters a meditative state of mind nor arises out of a meditative state of mind; it abides neither in the world nor in Nirvāṇa. One who gives like this gains no great fortune nor little fortune; gains neither profit nor loss; thereby correctly entering the Path of the Buddha, not relying on what has been heard.’
‘Kāśyapa! Eating like this is not eating food that others give you in vain.’
“World-Honored One! When I heard him say these words, I gained what I had never had before, and I was inspired with a profound respect for all the bodhisattvas. And I thought to myself, 'This householder possesses such eloquence and wisdom and can speak like this! Who could listen to him without generating anuttara-samyak-sambodhi citta?’ From then on, I ceased to urge others to follow the path of the śrāvaka or pratyekabuddha. For this reason, I cannot bare to go inquire about his illness.”
Subhūti
佛告須菩提：「汝行詣維摩詰問疾。」
The Buddha said to Subhūti, “You should go visit Vimalakīrti and inquire about 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，時維摩詰取我鉢，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。若須菩提不斷婬怒癡，亦不與俱；不壞於身，而隨一相；不滅癡愛，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？便置鉢欲出其舍。維摩詰言：『唯，須菩提！取鉢勿懼。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。」
Subhūti replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, I went to his house to beg for alms-food. At that time Vimalakīrti took my begging bowl, filled it with things to eat, and said, 'Ah, Subhūti, if one is able to regard all food as equal, all things are equal as well; one who regards all things as equal, regards food the same way; practicing begging like this, one can accept food.’
‘If, Subhūti, you do not severe sensual desire, anger, and ignorance, and are also not associated with them; do not destroy the body, yet are in accord with the single characteristic; do not extinguish ignorance and longing, yet give rise to enlightenment and liberation; attain liberation by the characteristics of the five transgressions, yet are neither liberated nor bound; do not see the Four Noble Truths, yet do not not see the Truth; do not attain ‘fruits’, yet do not not attain ‘fruits’; are neither common nor free from common things; are neither sagely nor not sagely; are accomplished in all Dharma yet free from the characteristic of Dharma - then you can accept this food.’
‘If, Subhūti, without seeing the Buddha, nor hearing the Dharma, taking those six teachers of heterodox paths: Purāṇa Kāśyapa, Maskari Gośālīputra, Sañjaya-Vairāṭīputra, Ajita Keśa Kambalin, Kakuda-Kātyāyana, and Nirgrantha-putra; as your teachers, leaving home for them, and with those teachers defeat suffering - then you can accept this food.’
‘If, Subhūti, you enter erroneous views and thus never reach the other shore; remain among the eight difficulties and never be without difficulty; identify with affliction and be free from all pure Dharmas; attain the samadhi of non-contention and all sentient being also attain this concentration; and those donors who support you do not name you the field of blessing; and those who make offerings to you fall into the three evil paths; and with a group of Māras you join hands and co-operate, and you and the Māras make all kinds of trouble for the world, becoming indistinguishable from Māra; bear resentment for all sentient beings, revile the Buddhas, denigrate the Dharma, refrain from entering the Sangha, forever never attaining the liberation of cessation. If you are like this - then you can accept this food.’”
“World-Honored One! When I heard him say these words, I was dumbfounded. What could I think of saying? How could I reply? I put down the alms bowl, intending to leave the house, but Vimalakīrti said to me, ‘Ah, Subhūti! Pick up your alms bowl and do not be afraid. Why? If the Tathāgata were to make an illusory person, and it were to reprimand you like this, would you be afraid?’
“‘No,” I replied.”
"Vimalakīrti said, 'All things are like illusions. You have no reason to be afraid. Why? Because all words and pronouncements too are no different than this. So the wise do not cling to words and hence are not afraid of them. Why? Words are apart from self-nature — words do not really exist. And this is liberation. The characteristic of liberation is then all things.”
"When Vimalakīrti explained the Dharma like this, two hundred heavenly beings gained purified Dharma eyes. For this reason, I cannot bare to go inquire about his illness.”
Pūrṇamaitrāyaṇīputra
佛告富樓那彌多羅尼子：「汝行詣維摩詰問疾。」
The Buddha said to Pūrṇamaitrāyaṇīputra, “You should go visit Vimalakīrti and inquire about 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。」
Pūrṇa replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, I was inside a great forest, at the foot of a tree, explaining the Dharma for all the novice students. At that time, Vimalakīrti approached and said to me, 'Ah, Pūrṇa! You should first enter into meditation and observe these people’s minds, then explain the Dharma. One does not put rotten food in a precious vessel. You should know the thoughts of these bhikṣus. One does not treat precious lapis lazuli as though it were mere glass! If you are unable to understand the basic capacities of living beings, do not encourage them with the Dharma of a small vehicle. Do not inflict injury on those who are without wounds! If you want them to travel the great path, do not show them a little bypath. Do not try to fit the vast ocean into the hoofprint of an ox. Do not regard the light of the sun as if it were a firefly's glimmer.’”
“‘Pūrṇa! These bhikṣus generated minds of the Great Vehicle long ago, but later forgot their original intentions. Why do you use the Dharma of the little Vehicle to teach and guide them? As I see it, the wisdom of the little vehicle is trite and shallow, like the understanding of a blind person. It is incapable of differentiating whether the capacities of living beings are keen or dull.'”
“Then, Vimalakīrti entered into samadhi, revealing to the bhikṣus their former lives. In the past, under five hundred Buddhas, they had planted the roots of virtue and transferred it all to anuttara-samyak-sambodhi. Then everything was clear and they re-attained that original intention.’”
“’With that, the bhikṣus bowed their heads at Vimalakīrti's feet. Then, Vimalakīrti explained the Dharma, causing them to never again regress from anuttara-samyak-sambodhi. And I thought to myself that a śrāvaka should never explain the Dharma if they are unable to discern people's capacities. For this reason, I cannot bare to go inquire about his illness.”
Mahākātyāyana
佛告摩訶迦旃延：「汝行詣維摩詰問疾。」
The Buddha said to Mahākātyāyana, “You should go visit Vimalakīrti and inquire about 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。」
Kātyāyana replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, the Buddha had given a summary explanation of the Dharma for the bhikṣus and later on I was elaborating on the meaning; the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of selflessness, and the meaning of tranquil extinction. At that time Vimalakīrti approached and said to me, ‘Ah, Kātyāyana! The true characteristic of the Dharma should be explained without thinking of arising and ceasing. Kātyāyana! All things ultimately neither arise nor cease - this is the meaning of impermanence. The Five Aggregates are thoroughly empty, nothing that could emerge - this is the meaning of suffering. All things are completely without any existence - this is the meaning of emptiness. By the self with no self yet non-dual, this is the meaning of selflessness. Things have never been ‘so’ to begin with, and hence never cease to be ‘so’ - this is the meaning of tranquil extinction.’”
“When he explained this Dharma, all those bhikṣus attained liberation. For this reason, I cannot bare to go inquire about his illness.”
Aniruddha
佛告阿那律：「汝行詣維摩詰問疾。」
The Buddha said to Aniruddha, “You should go visit Vimalakīrti and inquire about 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 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 somewhere walking about when a Brahma king named Purely Adorned (Śubhavyūha) along with ten thousand Brahma purely illuminated attendants, all came to me, bowed their heads reverentially and asked, ‘How much, Aniruddha, can you see with the Divine Eye?’
“I answered them saying, ‘Gentlemen! I see this three thousand great thousand world-system of Śākyamuni’s buddha land like I am observing a mango in the palm of my hand.’”
“At that time Vimalakīrti approached and said to me, ‘Ah, Aniruddha! That which is seen by the Divine Eye, is it by way of characteristics or not by characteristics? If it is by characteristics, then it is the same as the five powers of the heterodox paths. If it is not by way of characteristics, then it is unconditioned and should not be ‘view’-able.’
“World-Honored One! At that time, I remained silent. Those Brahmas, hearing these words, gained what they had never had before! Then they made obeisance and asked, 'In this world, who possesses the true Divine Eye?'
"Vimalakīrti replied, 'Only the Buddha, the World-Honored One, attains the true Divine Eye; constantly in samādhi, seeing all Buddha lands, not by dualistic characteristics.’
"Thereupon the Brahma king Purely Adorned and his retinue of five hundred Brahma gods all generated anuttara-samyak-sambodhi citta. They bowed at Vimalakīrti's feet and then suddenly vanished. For this reason, I cannot bare to go inquire about his illness.”
Upāli
佛告優波離：「汝行詣維摩詰問疾。」
The Buddha said to Upāli, “You should go visit Vimalakīrti and inquire about 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。」
Upāli replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, two bhikṣus had violated the rules of conduct and were feeling ashamed of themselves but did not dare ask the Buddha what to do. So they came to me and said, 'Ah, Upāli! We have violated the precepts and are truly ashamed, but we do not dare ask the Buddha what to do. Please free us from our doubts and remorse and tell us how we can be excused from blame.’”
"I was explaining to them how one goes about gaining liberation according to the Dharma when Vimalakīrti approached and said to me, 'Ah, Upāli! Do not make the offense these two bhikṣus heavier than it is! You should go about wiping out their doubts and remorse at once and not disturb their minds further. Why? The nature of the offense is not inside, nor is it outside, nor is it somewhere in between. As the Buddha has explained: Because the mind is defiled, sentient beings are defiled. Because the mind is pure, sentient beings are pure. The mind is also neither inside, nor outside, nor somewhere in between. Just as your mind appears, transgression and defilement also appear; all things also appear, not coming from Suchness [i.e. they are so, they don’t come from something or somewhere.] Like when Upāli attains liberation by means of the characteristics of mind, does defilement remain?’”
“’No,’ I said.”
“Vimalakīrti replied, ‘The characteristics of all sentient beings are without defilement and are also like this. Ah, Upāli! Delusional thoughts are defilement. Thoughts that are not delusional are purity. Grasping at self is defilement. Not grasping at self is purity.
“Upāli! The arising and ceasing of every thing does not abide - like illusions, like lightning. All things are not relative - not abiding even for a thought moment. All things are totally delusional - like dreams, like mirages, like the moon in water, like reflections in a mirror - and they arise from delusional thinking. One who knows this is called an Upholder of the Rules of Conduct. One who knows this is called Well Liberated.’”
“The two bhikṣus said, ‘Such superior wisdom! Upāli cannot match this. There could be no better explanation of upholding the precepts.’”
“I then replied saying, ‘Except for the Tathāgata, no śrāvaka or even bodhisattva has ever commanded such eloquence in their joyful explanation. How clear and penetrating his wisdom is!
“At that time the doubts and remorse of the two bhikṣus were wiped away and they generated anuttara-samyak-sambodhi citta, also making the wish, ‘May all sentient beings gain eloquence like this.’ For this reason, I cannot bare to go inquire about his illness.”
Rāhula
佛告羅睺羅：「汝行詣維摩詰問疾。」
The Buddha said to Rāhula, “You should go visit Vimalakīrti and inquire about 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。」
Rāhula replied to the Buddha saying, “World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, all the sons of the elders of Vaiśālī came to me, bowed their heads in reverence and asked, “Ah, Rāhula! You are the Buddha's son, but you relinquished your position as wheel-turning king and left the household life to follow the Path. What are the benefits of this?’ [i.e. ‘what are the fruits of the homeless life?’ sāmaññaphala].”
“I then explained the benefit of the merit of leaving the household life according to the Dharma. At that time Vimalakīrti approached and said to me, ‘Ah, Rāhula! You should not explain the benefits of the merit of leaving the household life. Why? Being without benefit, without merit - this is leaving the household life. The benefit and merit of conditioned things (saṃskṛta dharma) may be explained. The leaving of household life is something unconditioned (asaṃskṛta dharma), and within the unconditioned there is no benefit or merit.’”
“’Rāhula! Leaving household life is without ‘that’ and ‘this’, and also without any in between. Free from the sixty-two [erroneous] views, it abides in Nirvāṇa. This is what the wise ‘accept’ [alluding to precepts], this is the place of practice of the sages - controlling the Māras, transcending the Five Paths, purifying the Five Eyes, attaining the Five Powers, and establishing the Five Faculties. Not being distressed by ‘that’, free from the mass of evils; toppling all heterodox paths, and surpassing all conventional names. Leaving the muck and mire, without any attachments; without self and without possession; without disturbance, carrying joy within; thoughts guarded, in accord with dhyāna meditation - free from all transgression. If one can be like this - this is truly leaving home.’”
“Vimalakīrti then said to all the sons of the elders, “You would do well to leave home together in the correct Dharma. Why? It is rare to encounter a Buddha in the world!
“The sons of the elders said, ‘Sir! We have heard the Buddha say that one must not leave the household life without the permission of one's parents.'”
Vimalakīrti said, “So it is! So you should immediately generate anuttara-samyak-sambodhi citta, and this is leaving home. This is sufficient.’”
At that moment, thirty-two sons of elders generated anuttara-samyak-sambodhi citta and, for this reason, I cannot bare to go inquire about his illness.”
Ānanda
佛告阿難：「汝行詣維摩詰問疾。」
The Buddha said to Ānanda, “You should go visit Vimalakīrti and inquire about 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，我即持鉢，詣大婆羅門家門下立。時維摩詰來謂我言：『唯，阿難！何為晨朝，持鉢住此？』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？」仁可密速去，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。」
Ānanda replied to the Buddha saying, ““World-Honored One! I couldn’t bare to visit him and inquire about his illness. Why? I remember, in the past, the World-Honored One had a little illness and could use some cow's milk. I took my begging bowl, went to the home of one of the great Brahmans, and stood by the gate. At that time, Vimalakīrti approached and said to me, 'Ah, Ānanda! What are you doing standing here so early in the morning with your begging bowl?'”
“I replied, ‘Sir! The World-Honored One has a little illness and could use some cow's milk, that is why I came here.’”
“Vimalakīrti said, ‘Stop, stop! Ānanda! Do not say this. The body of the Tathāgata One has the essence of vajra, cutting off all evil; a host of universal virtue gathered, how could there be illness?” How could there be affliction?’”
“’Go in silence, Ānanda! Don’t slander the Tathāgata or let others hear this coarse speech. Don't let these heavenly beings of great majesty and virtue and these bodhisattvas who have come from pure lands of other regions hear such things said.’”
“’Ānanda! Even a wheel-turning sage king, with his few blessings, is still able to avoid illness. How much more so, then, the Tathāgata , in whom immeasurable blessings meet, the surpasser of all!’”
‘”Be silent, Ānanda! Don’t make us experience this shame. If brahmans of the heterodox paths hear this, they will think, ‘Why is he called a teacher? He, himself, is ill and is unable to heal, how could he heal all illness?’ Venerable, could you secretly leave at once, and do not ley anyone hear.’”
“’You should know, Ānanda! The body of all Tathāgatas is the Dharma Body, not a sensible body of desire. The Buddha as the World-Honored One transcends the Triple Realm. The body of the Buddha is without outflows, all ouflows being already having been extinguished. The body of the Buddha is unconditioned, not fitting into any category. A body like this, how could there be illness? How could there be affliction?’”
“At that time, World-Honored One! I was truly ashamed and regretful that I may have mistakenly heard what the Buddha said, even though I was so close! Then I heard a voice from nowhere say, ‘Ānanda! It is as the gentelman has said. But the Buddha has appeared in this evil world of five impurities and at present is cultivating the Dharma so as to save and liberate sentient beings. Be silent, Ānanda! Get the milk and do not feel ashamed!'”
"World-Honored One! Vimalakīrti commands such wisdom and eloquence as this, for this reason, I cannot bare to go inquire about 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！」
Thus all five hundred of the chief disciples one by one described to the Buddha some earlier experience and the words that Vimalakīrti had spoken on that occasion, each declaring, "I cannot bare to go inquire about his illness."