維摩詰所說經弟子品第三
Chapter 3: Disciples
於是，長者維摩詰自念：「寢疾于床，念佛在心。」佛亦悅可是長者，便告賢者舍利弗：「汝行詣維摩詰問疾。」
Then the elder Vimalakīrti thought to himself, "Though I lie ill in bed, I keep the Buddha in my heart." The Buddha was pleased with this elder, so he said to the venerable Shariputra, "You should go to Vimalakīrti and ask after his health."
舍利弗白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔常宴坐他樹下，時維摩詰來謂我言：『唯！舍利弗！不必是坐為宴坐也。賢者！坐當如法不於三界現身意，是為宴坐；不於內意有所住，亦不於外作二觀，是為宴坐；立於禪以滅意現諸身，是為宴坐；於六十二見而不動，於三十七品而觀行；於生死勞垢而不造，在禪行如泥洹。若賢者如是坐，如是立，是為明曉如來坐法。』時我，世尊！聞是法，默而止，不能加報，故我不任詣彼問疾。」
佛告賢者大目犍連：「汝行詣維摩詰問疾。」
The Buddha said to the venerable elder Mahamaudgalyayana, "Go and visit Vimalakīrti on my behalf to inquire about his illness."
目犍連白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔為諸少年居士說法，時維摩詰來謂我言：『賢者！莫為居家白衣說法如賢者所說。欲說法者，當為如法。如法者，離人垢，以不我為離染塵，不有命為離生死，不處人為本末，斷如滅相，不以婬為無罣礙，至不老為諸作斷，以隨食為離諸損，而一切救如空，等為無適莫，以無吾為除吾作，以無識心為離識心，以無倫為無有比，以因緣相為入無等，以法情正學正諸情，以如事入應無所入。憶識信而皆為立，終始不動，不動則六無猗，不望於眾人，當來無住，空為正止，無相為惟行，無願為離淵，不自舉不自容，為離起分而無家，眼耳鼻口身心已過無所住，亦不無心住，已得無知為離眾行法。賢者！為如此，何說為說法？法說者為等句，聞者當等聞。說不如等句者，彼為非說，為非聞，為未。譬若幻士為幻人說法，當建是意以為說法。隨人本德所應，當善見為現智，以大悲不癡妄為成大乘，於佛有反復，內性清淨，不斷三寶，樂以是說法說。』說是語時，世尊！八百居士發無上正真道意。我無此辯，是故不任詣彼問疾。」
Maudgalyayana said to the Buddha: "I am not worthy to go and inquire about his illness. Why? I recall that once, when I was teaching the Dharma to a group of young laypeople, Vimalakīrti came to me and said: 'Venerable one, do not teach the Dharma to lay householders in the way you are doing. If you wish to teach the Dharma, you should teach it correctly. To teach correctly means: to be free from human defilements, not clinging to self; to be free from the dust of attachment, not clinging to life; to be free from birth and death, not seeing people as fixed entities; to cut off conceptions of cessation like extinguishing a flame; to not see lust as an obstacle; to reach agelessness and put an end to all conditioned actions; to eat with detachment from all harm; to save all beings like space, without discrimination or partiality; to have no self and thus eliminate self-centered actions; to have no discriminating mind and thus transcend the discriminating mind; to be without comparison; to enter the door of dependent origination and thereby reach the incomparable; to truly study all faculties through the Dharma-nature; to enter reality without entering into anything. What is remembered, believed, and established should remain unmoved from beginning to end. Being unmoved means relying on nothing in the six senses, not hoping for anything from others, with no future abiding. Emptiness is the true stillness, signlessness is the true practice, wishlessness is the true detachment from the abyss. Do not raise yourself up, do not accommodate yourself; be free from the origin of rising and have no home. Pass beyond the eyes, ears, nose, tongue, body, and mind without dwelling anywhere, yet not dwelling in the absence of mind. Having attained non-knowledge is to be free from all conditioned dharmas. Venerable one, if you teach like this, what then is teaching the Dharma? One who teaches the Dharma speaks in equal phrases, and the listener should hear in equal phrases. If one speaks in unequal phrases, that is not true teaching, not true listening, and not yet accomplished. It is like a magician teaching the Dharma to magical beings. You should establish this intention when teaching the Dharma. According to the innate virtue and capacity of each person, you should skillfully manifest wisdom for them, with great compassion and without delusion, to accomplish the Great Vehicle. Be grateful to the Buddha, keep your inner nature pure, and never cut off the Three Treasures. Delight in teaching the Dharma in this way.' When he said this, World-Honored One, eight hundred laypeople aroused the aspiration for supreme perfect enlightenment. I do not possess such eloquence, therefore I am not worthy to go and inquire about his illness."
佛告賢者大迦葉：「汝行詣維摩詰問疾。」
The Buddha said to the venerable elder Mahākāśyapa, "Go and visit Vimalakīrti to inquire about his illness."
迦葉白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔於貧聚而行乞，時維摩詰來謂我言：『如賢者，有大哀，捨大姓，從貧乞。當知，已等法施普施於所行，已能不食哀故從乞。如不以言若住空聚，所入聚中，欲度男女，所入城邑，知其種姓，輒詣劣家所行乞，於諸法無所受。若見色如盲等，所聞聲如響等，所嗅香如風等，所食味不以識得，細滑無更樂，於識法如幻。如今，耆年！已過八邪，八解正受，以正定越邪定。以是所乞敬一切人，亦以奉敬諸佛賢聖，然後自食。如是食者，為非眾勞亦非無勞，不有定意亦無所立，不在生死不住滅度。如賢者食所乞與者，為非無福，亦非大福，為非耗減，亦非長益，是為正依佛道，不依弟子之道。賢者！如是，為不以癡妄食國中施。』時我，世尊！聞其說是，至未曾有，一切菩薩當為作禮。斯有家名，乃以此辯勸發道意。吾從是來，希復立人為弟子緣一覺行，每事勸人學無上正真之道，故我不任詣彼問疾。」
Kashyapa said to the Buddha: "I am not capable of going to inquire about his illness. Why? I remember once when I was begging in a poor village, Vimalakirti came to me and said: 'Revered one, you have great compassion, but you leave the wealthy families and beg from the poor. You should know that true giving is equal—when you give according to the Dharma, you give universally in all your actions. Since you have already transcended the need for food, you beg out of compassion. Do not remain attached to words, as if staying in an empty village. When you enter a village wanting to liberate men and women, when you enter a city knowing its families, you always go to the poor to beg, yet you are unattached to all dharmas. See forms as if blind, hear sounds as if echoes, smell fragrances as if carried by the wind, taste flavors without relying on consciousness, feel touch without delight, and know mental dharmas as illusions. Now, elder! You have already transcended the eight wrong paths, entered the eight liberations through right meditative absorption, and with right concentration surpassed wrong concentration. Through such begging, you respect all beings, and also honor all Buddhas and sages—only then should you eat. To eat in this way is neither with effort nor without effort; it has no fixed intention and establishes nothing; it is neither within birth and death nor abiding in nirvana. As for your begging and the food given, it is neither without merit nor of great merit; it is neither a loss nor a gain; it is following the Buddha's path, not the path of disciples. Revered one, thus you do not foolishly and mistakenly eat the offerings of the country.' At that time, World-Honored One, hearing his words, I was amazed—they were unprecedented. All bodhisattvas should bow to him. This householder, with such eloquence, inspires people to seek the Way. Since then, I have seldom led people to follow the paths of disciples or pratyekabuddhas; instead, I always encourage people to study the unsurpassed true Way. Therefore, I am not capable of going to inquire about his illness."
佛告長老須菩提：「汝行詣維摩詰問疾。」
The Buddha said to the elder Subhuti, "Go to Vimalakirti and inquire about his illness."
須菩提白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔入其舍欲乞食，時維摩詰取我鉢盛滿飯，謂我言：『設使，賢者！於食等者，諸法得等；諸法等者，得眾施等。如是行乞，為可取彼。若賢者，不絕婬怒癡，亦不與俱一切常，若不知己身，已得一行，為非不明，非趣有愛，非得明度，亦非極罪，正解已解。不解不縛，不四諦見非不見諦，不得道，不凡人，不凡法語，不為真非不真，一切無法行離法之想。不見佛，不聞法，是亦有師不蘭迦葉、摩訶離瞿耶婁、阿夷耑基耶今離、波休迦旃、先比盧特、尼犍子等。又，賢者！彼師說猗為道，從是師者，為住諸見，為墮邊際，不及佛處，為歸八難，為在眾勞，不信之垢，不得離生死之道；然其於眾人，亦為他人想。若賢者，為他人想如彼者，則非祐除也。其施賢者，為還眾魔共一手，作眾勞侶。於一切人若影想者，其住如謗諸佛，毀諸經，不依眾經不得滅度矣。當以如是，行取乞耶？』時我，世尊！得此惘然，不識是何言？當何說？便置鉢出其舍。維摩詰言：『唯，須菩提！取鉢勿懼。云何賢者，如來以想而言說乎？何為以懼？』我言：『不也。』維摩詰言：『想為幻而自然，賢者不曰一切法一切人皆自然乎？至於智者，不以明著，故無所懼。悉捨文字，於字為解脫，解脫相者，則諸法也。』當其，世尊！說是語時，二百天人得法眼淨，故我不任詣彼問疾。」
佛告邠耨文陀尼子：「汝行詣維摩詰問疾。」
The Buddha said to Pūrṇa-maitrāyaṇīputra, “Go and visit Vimalakīrti to inquire about his illness.”
邠耨白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔在他方大樹下，為阿夷行比丘說死畏之法，時維摩詰來謂我言：『欲何置此人，何以教此比丘？無乃反戾此摩尼之心，是已為下正行。又不當以不視人根而說其意也。當取使無瘡，莫便內坏於竈，在大生死，可使入迹，莫專導以自守之。又此，賢者！諸比丘在大道已有決，如何忘其道意，而發起以弟子行乎？』是時，維摩詰即如其像三昧正受，念是比丘宿命，已於五百佛立德本，在無上正真道已分布，因其道意而為解說。即時，諸比丘稽首禮維摩詰足。已為說如是法，皆得不退轉。自從是來，我念：『弟子未觀察人者，不可為說法。所以者何？不能常定意根，原知本德，如佛世尊。』故我不任詣彼問疾。」
Purna said to the Buddha: "I am not able to go and inquire about his illness. Why? I recall once, in another region under a great tree, I was teaching the fear of death to some monks who followed the ascetic practice. At that time, Vimalakirti came to me and said: 'What are you trying to do with this person? Why are you teaching this monk in such a way? Are you not distorting his jewel-like mind? This is a misguided approach. Furthermore, you should not teach based on surface appearances without understanding a person's spiritual foundation. Instead, you should help him without causing injury, and not create internal damage like a cracked stove. For someone caught in great samsara, you should guide him to enter the path, not merely direct him toward a self-focused discipline. Moreover, venerable one, these monks have already made a commitment on the Great Way. How can you forget their aspiration and lead them back to the path of disciples?' Then Vimalakirti, entering samadhi, perceived the past lives of those monks—that they had planted roots of virtue under five hundred Buddhas and had distributed the seeds of unsurpassed true enlightenment. He then explained the Dharma to them according to their spiritual potential. Immediately, those monks bowed at Vimalakirti's feet. After hearing the Dharma he taught them, they all attained non-retrogression. Since that time, I have thought: 'Those who have not yet observed others' spiritual capacity should not teach the Dharma. Why? Because they cannot constantly discern the roots and original virtue of sentient beings as the World-Honored One can.' Therefore, I am not able to go and inquire about his illness."
佛告長老迦旃延：「汝行詣維摩詰問疾。」
The Buddha said to the elder Kātyāyana, "Go to Vimalakīrti and inquire about his illness."
迦旃延白佛言：「我不堪任詣彼問疾。所以者何？憶念昔者佛為兩比丘粗現軌迹，已便入室，吾於後為其說經中要言：無常之義、苦義、空義、非身之義。時維摩詰來謂我言：『惟！迦旃延！無以待行有起之義為說法也。若，賢者！都不生不增生，不起不滅，是為無常義；五陰空無所起，以知是是苦義；於我不我而不二，是非身義；不然不滅，為都滅終始滅，是為空義。』彼說是時，其比丘本漏意解，故我不任詣彼問疾。」
Katyayana said to the Buddha: "I am not qualified to go visit him and ask about his illness. Why is that? I recall that once, after the Buddha had briefly outlined the essential teachings to two monks and then retired to his room, I later explained to them the key points of the sutras: the meaning of impermanence, the meaning of suffering, the meaning of emptiness, and the meaning of no-self. At that time, Vimalakirti came to me and said: 'Listen, Katyayana! Do not teach the Dharma by treating these qualities as if they were phenomena with arising and existence. O worthy one! What does not arise or increase, does not appear or cease—that is the meaning of impermanence. The five aggregates are empty without any arising—knowing this is the meaning of suffering. Where there is no duality between self and no-self—that is the meaning of no-self. What neither burns nor ceases, and where both beginning and end are completely extinguished—that is the meaning of emptiness.' When he spoke these words, the minds of those monks were freed from their former attachments. Therefore, I am not fit to go and ask about his illness."
佛告長老阿那律：「汝行詣維摩詰問疾。」
The Buddha said to the elder Aniruddha, "Go to Vimalakīrti and inquire about his illness."
阿那律白佛言：「我不堪任詣彼問疾。所以者何？憶念我昔於他處經行，見有梵天名淨復淨，與千梵俱來詣我，稽首作禮問我言：『幾何阿那律天眼所見？』我答言：『仁者！吾於是三千大千佛國，如於掌中觀寶冠耳。』時維摩詰來謂我言：『云何，賢者！眼為受身相耶？無受相耶？假使有受身相，則與外五通等；若無受相，無受相者，無計數則不有見。』我時默然。彼諸梵聞其言，至未曾有，即為作禮而問言：『世孰復有天眼？』維摩詰言：『有佛世尊常在三昧，禪志不戲，悉見諸佛國，不自稱說。』於是，眾中五百梵，具足發無上正真道意已，皆忽然不現，故我不任詣彼問疾。」
Aniruddha said to the Buddha, "I am unable to go and inquire about his illness. Why? I recall that once, while walking in meditation, I saw a Brahma deity named Pure and Purer, accompanied by a thousand other Brahmas. They came to me, bowed respectfully, and asked, 'Aniruddha, how far does your heavenly eye see?' I replied, 'Venerable ones, I see the entire great trichiliocosm of Buddha-lands as clearly as a jeweled crown in the palm of my hand.'
At that moment, Vimalakirti came and said to me, 'Good sir, does your eye perceive form as an inherent characteristic, or not? If it perceives inherent form, then it would be no different from the supernatural powers of ordinary beings. If it does not perceive inherent form, then what perceives without a characteristic cannot be counted or seen.' I was left speechless. The Brahmas, upon hearing this, experienced something unprecedented. They bowed and asked, 'Who in this world possesses the true heavenly eye?' Vimalakirti replied, 'The Buddha, the World-Honored One, is always in samadhi. His mind is absorbed in meditation and free from distraction. He sees all Buddha-lands completely, yet does not claim or boast about it.' Then, among the assembly, five hundred Brahmas were fully inspired to seek the supreme and perfect enlightenment, and they immediately vanished. Thus, I am unable to go and inquire about his illness."
佛告長老優波離：「汝行詣維摩詰問疾。」
The Buddha said to the elder Upāli, “Go to Vimalakīrti and ask after his health.”
優波離白佛言：「我不堪任詣彼問疾。所以者何？憶念昔者，有兩比丘未踐迹，以為恥，將詣如來，過問我言：『吾，賢者！未踐迹誠以為恥，欲往見佛，願賢者解其意。』吾則為之現說法語。時維摩詰來謂我言：『唯，優波離！莫釋以所誨而詭其行也。又，賢者！未踐迹者，不內住不外計，亦不從兩間得。所以者何？此本為如來意，欲為勞人執勞，惡意已解。意得依者，亦不內不外不從兩間得。如其意然，未迹亦然，諸法亦然，轉者亦然。如，優波離！意之淨，以意淨意為解，寧可復污復使淨耶？』我言：『不也。』維摩詰言：『如性淨與未迹，一切諸法一切人意從思有垢，以淨觀垢，無倒與淨亦我垢等，穢濁與淨性，淨性與起分，一無所住。又，一切法可知見者，如水月形，一切諸法，從意生形。其知此者，是為奉律；其知此者，是為善解。』於是，兩比丘言：『上智哉！是優波離不及也，持佛上律而不能說。』我答言：『自捨如來，未有弟子及菩薩，辯才析疑如此聰明者也。』兩比丘疑解，便發無上正真道意，復言曰：『令一切人得辯才之利皆如是。』故我不任詣彼問疾。」
Upali said to the Buddha, "I am not capable of going to inquire about his illness. Why? I recall that once, two monks who were ashamed of having committed an offense came to me on their way to see the Buddha. They asked, 'Venerable one, we are truly ashamed of our transgression and wish to see the Buddha. Please, Venerable, explain the meaning to us out of compassion.' So I taught them the Dharma. Then Vimalakirti came to me and said, 'Upali, do not worsen their transgression by adding to their guilt with your teaching. Furthermore, Venerable, a transgression does not dwell within, does not dwell outside, and cannot be found in between. Why? Because the essence of transgression is like the Buddha's intention—it arises from afflictions. When the mind of affliction is dissolved, the mind that clings to such states also neither dwells within, nor outside, nor in between. Just as the mind of affliction is, so is the transgression; just as the transgression is, so are all phenomena; just as all phenomena are, so is the minds that revolve. Upali, when the mind is purified, can it be defiled again, and then purified again?' I replied, 'No.' Vimalakirti said, 'Just as intrinsic purity and transgression are one, so all phenomena and all minds arise from thought and are defiled. To see defilement through purity—there is no distortion. Purity and defilement are equal. Impurity and purity are of one nature. That nature dwells nowhere. Furthermore, all phenomena that can be known and seen are like the reflection of the moon in water. All phenomena arise from the mind and take form. One who understands this upholds the precepts truly; one who understands this is truly liberated.' Then the two monks said, 'How profound! Upali cannot match this wisdom. He upholds the Buddha's precepts but cannot explain them.' I replied, 'Apart from the Thus-Come One, none of his disciples or bodhisattvas is as brilliant in discerning and resolving doubts or as wise as this.' The two monks' doubts were resolved, and they aroused the supreme aspiration for enlightenment, saying, 'May all beings attain such eloquence.' Therefore, I am not capable of going to inquire about his illness."
佛告賢者羅云：「汝行詣維摩詰問疾。」
The Buddha told the venerable Rahula, "Go and visit Vimalakīrti to inquire about his illness."
羅云白佛言：「我不堪任詣彼問疾。所以者何？憶念昔時諸長者子來禮我足，問我言：『羅云！汝佛之子，捨轉輪王，出家為道。其出家者有何榮冀？』我即為如事說沙門之榮冀。時維摩詰來謂我言：『羅云！說沙門之榮冀，不當如賢者所說。所以者何？匪榮匪冀，故為沙門、為道者。羅云！離此彼中迹於泥洹，受諸明智，招諸聖賢，降伏眾魔，入五道，淨五眼，受五力，立五根，度彼岸化異學，為正導拯淤泥，為無我無彼受，無起隨順，絕諸忿亂，降己志護彼意，滅種姓開大學。為是故，作沙門。當教是諸童子，此自然法，佛興難值。』諸童子言：『居士！我聞佛不教人違親為道。』維摩詰言：『然。當觀清淨發菩薩意，已應行者，可得去家堅固之志。』即時，三十二長者子，皆發無上正真道意，故我不任詣彼問疾。」
Rāhula said to the Buddha, "I am not fit to visit and inquire about his illness. Why? I recall that once, a number of young nobles came to pay their respects at my feet and asked me, 'Rāhula, you are the son of the Buddha. You renounced the throne of a wheel-turning king and left home to pursue the path. What honor or hope is there in leaving home?' I then explained to them the glories and hopes of a monastic life as it truly is.
At that moment, Vimalakīrti came to me and said, 'Rāhula, you should not describe the glories and hopes of a monastic life in that way. Why? Because true renunciation is neither about glory nor hope. One who leaves home to follow the path should be removed from both this world and that, tracing the steps to Nirvāṇa. They embrace all wisdom, attract the wise and noble, subdue all demons, enter the five realms, purify the five eyes, receive the five powers, establish the five roots, cross to the other shore, transform those of other paths, become the true guide to save those stuck in the mire, realize that there is neither self nor others, arise without attachment, be in accord with true reality, cut off all turmoil and anger, tame their own mind, and protect the minds of others—transcending clan lineage and opening the great study. This is the purpose of leaving home. You should teach these young ones that such is the natural truth, and encountering a Buddha is a rare opportunity.'
The young nobles said, 'Householder, we have heard that the Buddha does not teach people to leave their families against their will.' Vimalakīrti replied, 'Indeed. But one should contemplate purity and awaken the intention of a Bodhisattva. When one is already able to practice accordingly, then they can find the resolute determination to leave home.'
At that moment, the thirty-two young nobles all awakened to the supreme true path. Therefore, I am not fit to visit him and inquire about his illness."
佛告賢者阿難：「汝行詣維摩詰問疾。」
The Buddha said to the wise Ananda, "Go and visit Vimalakīrti to inquire about his illness."
阿難白佛言：「我不堪任詣彼問疾。所以者何？憶念昔時世尊身小中風，當用牛湩。我時晨朝入維耶離，至大姓梵志門下住。時維摩詰來謂我言：『賢者阿難！何為晨朝持鉢住此？』我言：『居士！佛身小中風，當用牛湩，故我到此。』維摩詰言：『止止。唯，阿難！莫作是語。如來身者，金剛之數，眾惡已斷，諸善普會，當有何病？默往，阿難！勿謗如來，慎莫復語，無使大尊神妙之天得聞此也，他方佛國諸會菩薩且得聞焉。且夫，阿難！轉輪聖王，用本德故，尚得自在，豈況一切施德於人，而為如來、至真、等正覺無量福會普勝者哉！行矣，阿難！勿為羞恥。莫使外道異學聞此麁言：「何聞我師自疾不能救，安能救諸疾人所欲？」疾行，莫復宣言。當知，阿難！如來法身非思欲身。佛為世尊，過諸世間；佛身無漏，諸漏已盡；佛身無數，眾行已除。其病有以？』時我，世尊！大自慚懼，得無近佛而過聽。即聞空中聲曰：『是阿難！如居士之所言，但為佛興於五濁之世故，以是像開解一切貪貧之行。便行，阿難！取湩莫慚。』故我不任詣彼問疾。」如是上首五百弟子，皆說本所作一切，向佛稱述維摩詰之美言。
Ananda said to the Buddha, "I am not able to go and inquire about his illness. Why? I remember one time when the World-Honored One had a slight wind ailment and needed some milk. One morning, I entered the city of Vaishali and stopped at the gate of a wealthy Brahmin household. At that time, Vimalakirti came to me and said, 'Venerable Ananda! Why are you standing here in the morning with your alms bowl?' I replied, 'Layperson! The Buddha has a slight wind ailment and needs some milk, so I have come here.'
Vimalakirti said, 'Stop, stop! Ananda, do not say such things. The Tathagata's body is like diamond—all evils have been eliminated, and all virtues are perfectly assembled. What illness could there be? Go back silently, Ananda! Do not slander the Tathagata. Be careful not to speak of this again. Do not let the great and sacred gods hear this, nor the bodhisattvas from other Buddha lands assembled here. Besides, Ananda, even a wheel-turning king, through the power of his own virtue, is already free and masterful. How much more so the Tathagata, the fully enlightened one, the true and perfect awakened one, who possesses infinite merit and surpasses all! Go now, Ananda. Do not bring shame upon yourself. Do not let followers of other paths hear these coarse words—they will say, 'What kind of teacher is this? He cannot even cure his own illness, so how can he cure the illnesses of others?' Go quickly, and do not speak another word. Know this, Ananda: The Tathagata's Dharma body is not a body of thoughts or desires. The Buddha is the World-Honored One, transcending all worlds. The Buddha's body is free from defilements—all defilements have been exhausted. The Buddha's body is beyond number—all conditioned actions have been removed. What illness could there be?'
At that time, O World-Honored One, I was filled with great shame and fear—had I nearly misheard the Buddha? Then I heard a voice from the sky saying, 'Ananda, what the layperson says is true. However, because the Buddha appears in a world of the five corruptions, he manifests this way to teach and liberate those who are attached to poverty and miserly behavior. So go, Ananda, take the milk and do not be ashamed.'
Therefore, I am not able to go and inquire about his illness."
Thus the five hundred foremost disciples each recounted their own past experiences to the Buddha, praising Vimalakirti's excellent teachings.