de nas li tsa bī’i dri ma med par grags pa de’i tshe ji ltar dge sloṅ de dag sṅon gyi gnas rnam pa maṅ po rjes su dran par ’gyur ba de lta bu’i tiṅ ṅe ’dzin la sñoms par źugs nas |
de dag la yaṅ dag par rdzogs pa’i byaṅ chub kyi phyir saṅs rgyas lṅa brgya la bsñen bkur byas pa’i dge ba’i rtsa ba daṅ ldan pa ste | de dag gi byaṅ chub kyi sems de yaṅ mṅon du gyur nas
de dag skyes bu dam pa de’i rkaṅ pa la mgo bos phyag btsal te | thal mo sbyar bar gyur pa daṅ | des yaṅ de dag la blan med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par ’gyur ba de lta bu’i chos bstan nas |
bcom ldan ’das bdag gis ’di sñam du bsams so || ñan thos kyis pha rol gyi sems daṅ bsam pa ma brtags par su la’aṅ chos mi bstan to || de ci’i slad du źe na | ñan thos ni sems can thams cad kyi dbaṅ po mchog daṅ | mchog ma lags pa la mkhas pa’aṅ ma mchis | ji ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bźin du rtag tu mñam par bźag pa yaṅ ma lags so sñam bgyid de |
At that moment, the Licchavi Vimalakīrti entered into such a concentration that those monks were caused to remember their various former existences
in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them
they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment.
It occurred to me then, The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathāgata, the Saint, the perfectly accomplished Buddha.