Vimalakirti Qingx (snax-10)

Vuddyy qra Ananda qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Ananda qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Sewjunx sintew kiamwanx, diyhh limx gulingx. Guaw dyrr tec vxuah kir dua brahman ee mngkakauw kia lehh. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Ananda! Liw jaxsii tec vxuah diamr jiax beh congr sniaw?”

Guaw rinr qongxx, ‘Qusu! Sewjunx sintew kiamwanx, diyhh limx gulingx, soxiw guaw laii jiax.’

Vimalakirti qongw, ‘Siyw danw siyw danw! Ananda, liw m tangx anxnex qongw. Zulaii ee sinkux si qimqongx ji’ tew, soxu ee og ixx dng, soxu ee sxen huerjip, nacc u sniaw vni iacc huanlyw? Diam diam aw dngw .kir. Ananda! M tangx huixvongr Zulaii, m tangx hro vadd langg tniax diyc jiaxee ue, m tangx hro u dua uidig ee jiongww tenzinn qapp an' vadd xui jingrtow laii ee jiongww posad tniax diyc jiaxee ue. Ananda! Dngw lenw singwongg hokdig jiyw dy’ byy vnertniar, hongwqiamx Zulaii u buliong ee hokdig, beh tacc e puawvni? Qinw jauw, Ananda! M tangx hro guanw sriu tixciyr. Siulen guardy :ee narr tniax diyc jiaxee ue, inx e anxnex sniu: Jitt hy qiyr jyr sniaw suhu? Qaqi puawvni dy’ berdangr rix, nacc u huatdo kir idi vadd langg? Liw diyhh amr amr aw lirkuix, m tangx hro langg’ tniax .diyc. Ananda, liw diyhh jaix. Jongww Zulaii ee srinx dyrr si huatsinx, m si bongrsiongw qapp iogbong ee srinx. Vut si Sewjunx, ciautuad samqair, vudsinx byy lrau, jiongxjiongw huanlyw ixx jin. Vudsinx buuii be duirlyc . Jitt hy kuanw srinx nacc u sniaw vnirtniar, nacc u sniaw huanlyw?’

Sewjunx! Guaw hitt sii sidjai jiokk qenwsiaur, sniu qongxx qamxx si byy qinruaw Vuddyy jiacc tniax m driyc .kir. Liammisii, guaw tniax diyc kongdiongx u sniax qongw, ‘Ananda! Qusu soxx qongw :ee byy m driyc. Mrqycc Vuddyy dirr gnow-lyy og sxer cutsir, henrcud jiaxee henrsiong si uirr dortuad jiongwsingx. Liw kir, Ananda! Kir tec gulingx, mrbenw qenwsiaur.’

Sewjunx! Vimalakirti ee diwhui qapp venrlun ee jaidiau si zucuw, soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

Dyrr anxnex, go-vah xee dua derjuw qokqog hiongr Vuddyy qongw inx quewkir ee inenn, dinsut Vimalakirti duiww inx soxx qongw :ee, longxx qongw byy sikhap kir qra vaiwhongw qapp bairvni.

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 10)

The Buddha then said to the venerable Ananda, "Ananda, go to the Licchavi Vimalakirti to inquire about his illness."

Ananda replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day when the body of the Lord manifested some indisposition and he required some milk; I took the bowl and went to the door of the mansion of a great Brahman family. The Licchavi Vimalakirti came there, and, having saluted me, said, 'Reverend Ananda, what are you doing on the threshold of this house with your bowl in your hand so early in the morning?'

"I replied: 'The body of the Lord manifests some indisposition, and he needs some milk. Therefore, I have come to fetch some.'

"Vimalakirti then said to me, 'Reverend Ananda, do not say such a thing! Reverend Ananda, the body of the Tathagata is tough as a diamond, having eliminated all the instinctual traces of evil and being endowed with all goodness. How could disease or discomfort affect such a body?

"'Reverend Ananda, go in silence, and do not belittle the Lord. Do not say such things to others. It would not be good for the powerful gods or for the bodhisattvas coming from the various buddha-fields to hear such words.

"'Reverend Ananda, a universal monarch, who is endowed only with a small root of virtue, is free of diseases. How then could the Lord, who has an infinite root of virtue, have any disease? It is impossible.

"'Reverend Ananda, do not bring shame upon us, but go in silence, lest the heterodox sectarians should hear your words. They would say, "For shame! The teacher of these people cannot even cure his own sicknesses. How then can he cure the sicknesses of others?" Reverend Ananda, go then discreetly so that no one observes you.

"'Reverend Ananda, the Tathagatas have the body of the Dharma - not a body that is sustained by material food. The Tathagatas have a transcendental body that has transcended all mundane qualities.

There is no injury to the body of a Tathagata, as it is rid of all defilements. The body of a Tathagata is uncompounded and free of all formative activity. Reverend Ananda, to believe there can be illness in such a body is irrational and unseemly!'

"When I had heard these words, I wondered if I had previously misheard and misunderstood the Buddha, and I was very much ashamed. Then I heard a voice from the sky: 'Ananda! The householder speaks to you truly. Nevertheless, since the Buddha has appeared during the time of the five corruptions, he disciplines living beings by acting lowly and humble. Therefore, Ananda, do not be ashamed, and go and get the milk!'

"Lord, such was my conversation with the Licchavi Vimalakirti, and therefore I am reluctant to go to that good man to inquire about his illness."

In the same way, the rest of the five hundred disciples were reluctant to go to the Licchavi Vimalakirti, and each told the Buddha his own adventure, recounting all his conversations with the Licchavi Vimalakirti.

(維摩詰所說經第三品 弟子之10)

佛告阿難。汝行詣維摩詰問疾。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。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。

Vimalakirti Qingx (snax-9)

 

Vuddyy qra Rahula qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Rahula qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Vaisali Sniaa ee jerje diongxjiaw ee qniaw laii vaiwhongw guaw, quirvair liauxau mng guaw qongxx, ‘Rahula! Liw si Vuddyy ee qniaw, kiwsag dngw lenw ong’ui cutqex qriuu Dy. Cutqex dauwdew u sniaw lirig?”

Guaw dyrr jiauww qauwhuad uirr inx enxsuad cutqex qongdig ee lirig. Hitt sii, Vimalakirti laii qra guaw qongw, 'Rahula! Byy ingqaix qongw cutqex qongdig ee lirig. Si anwjnuaw lehh? Byy qriuu lirig iarr byy qriuu qongdig jiacc si cutqex. Iuxuii u bogdig :ee jiacc e qongw lirig qapp qongdig. Cutqex :ee byy bogdig si buuii. Buuii ee hing'uii lairdew byy lirig iarr byy qongdig. Rahula! Cutqex :ee byy hiax, byy jiax, iarr byy hitt diongqanx :ee, lirkuix lak-jap-zi jiongw siaa qenwsig diamr dirr liappuann, virr singwjiaw jiapsiu, cutzip singwzinn ee soxjai, hanghok jiongww xmoo, dorhuar go dy, ixx go jiongw cingjing ee ganw did diyc go jiongw lat, lip go jiongw qinx, byy huanlyw hiaxee, lirkuix jiongxjiongw og, puar jiongxjiongw guardy, ciauuat qew miaa an' tomuaa cud .laii, byy dnivnuar, byy guaw soxx u, byy soxx sriu, byy virr ziauxluan, simlai hnuahiw vyxho yc vut :ee ee simx, ixx sendnia lirkuix jiongwsingx ee quewsid. Narr tangx zucuw, jiacc si jinjniar cutqex.’

Vimalakirti dyrr qra diongxjiaw ee qniaw qongw, ‘Linw dirr Jniar Hxuad ee sidai diyhh cutqex. Si anwjnuaw lehh? Vut jairser yh duw.’

Jiongww diongxjiaw ee qniaw qongw, ‘Qusu! Guanw u tniax Vuddyy qongw .quer, qongxx verbuw byy dong'ir dyrr m tangx cutqex.’

Vimalakirti qongw, ‘Byy m driyc. Linw huatsimx dirr anuttara-samyak-sambodhi dyrr si cutqex, jex dyrr u qraur :ar.’

Hitt sii, snax-jap-zi xee diongxjiaw ee qniaw longxx huatsimx dirr anuttara-samyak-sambodhi. Soxiw guaw byy sikhap kir qra vaiwhongx qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 9)

The Buddha then said to the venerable Rahula, "Rahula, go to the Licchavi Vimalakirti to inquire about his illness."

Rahula replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day many young Licchavi gentlemen came to the place where I was and said to me, 'Reverend Rahula, you are the son of the Lord, and, having renounced a kingdom of a universal monarch, you have left the world. What are the virtues and benefits you saw in leaving the world?'

"As I was teaching them properly the benefits and virtues of renouncing the world, the Licchavi Vimalakirti came there and, having greeted me, said, 'Reverend Rahula, you should not teach the benefits and virtues of renunciation in the way that you do. Why? Renunciation is itself the very absence of virtues and benefits. Reverend Rahula, one may speak of benefits and virtues in regard to compounded things, but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded. Reverend Rahula, renunciation is not material but is free of matter. It is free of the extreme views of beginning and end. It is the path of liberation. It is praised by the wise, embraced by the saints, and causes the defeat of all Maras. It liberates from the five states of existence, purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties. Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox, transcending all denominations. It is the bridge over the swamp of desire, without grasping, and free of the habits of "I" and "mine." It is without attachment and without disturbance, eliminating all commotion. It disciplines one's own mind and protects the minds of others. It favors mental quiescence and stimulates transcendental analysis. It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called "truly renunciant." Young men, renounce the world in the light of this clear teaching! The appearance of the Buddha is extremely rare. Human life endowed with leisure and opportunity is very hard to obtain. To be a human being is very precious.'

"The young men complained: 'But, householder, we have heard the Tathagata declare that one should not renounce the world without the permission of one's parents.'

"Vimalakirti answered: 'Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled, perfect enlightenment. That in itself will be your renunciation and high ordination!'

"Thereupon, thirty-two of the Licchavi youths conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之9)

佛告羅睺羅。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-8)

 

Vuddyy qra Upali qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Upali qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii u nng xee bikiu uihuan qaiwlut, qamxqag qenwsiaur, m qnaw cingxmng Vuddyy, dyrr laii mng guaw qongxx, ‘Upali! Guanw uihuan qaiwlut, qamxqag jin' qenwsiaur, m qnaw kir cingxmng Vuddyy. Hibang liw qaixduu guanw ee gihik qapp quawlu, qaixbenw guanw ee juerquar.’

Guaw dyrr jiauww Hxuad uirr inx qaixsuad. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Upali! M tangx qycc jingqax jitt nng xee bikiu ee jue. Diyhh didjiab kiwduu inx ee juerquar, m tangx kunwziauw inx ee simx. Si anwjnuaw lehh? Jue ee vunxjid byy dirr lairdew, byy dirr guarkauw, iarr byy dirr diongqanx. Cincniu Vuddyy soxx qongw, simx uwuer, soxiw jiongwsingx uwuer. Simx cinjing, soxiw jiongwsingx cingjing. Simx iarr byy dirr lairdew, byy dirr guarkauw, byy dirr diongqanx. Cincniu simx, jue ee uwuer iarr qangrkuanw, jiongxjiongw henrsiong iarr si qangrkuanw, byy lirkuix jinzuu. Upali! Narr ixx simx-siongr did qaixtuad ee sii, qamxx iauxx u uwuer?’

Guaw qongw, ‘Byy.’

Vimalakirti qongw, ‘Itcer jiongwsingx ee simx-siongr byy uwuer iarr si zucuw. Upali! Bongrsiongw si uwuer, byy bongrsiongw si cingjing. Dendyr si uwuer, byy dendyr si cingjing. Jipdiok guaw soxx qnir si uwuer, byy jipdiok guaw soxx qnir si cingjing. Upali! Itcer henrsiong snix-bet byy tingg, cincniu huanwqingw, cincniu sicnar, soxu henrsiong m si duiwlip, simrjiww itliam-jiqanx dy' byy tingg. Soxu henrsiong longxx si bongrsiongw, cincniu bang, cincniu huexiam, cincniu juiw-diongx ee guec, cincniu qniar-diongx ee ngiaw, longxx ixx bongrsiongw snix .cud. Jaix jitt hy dyrliw :ee qiyr jyr hongrhingg qaiwlut, jaix jitt hy dyrliw :ee qiyr jyr u sidjai liauxqaiw :ee.’

Nng xee bikiu qongw, ‘Jex si busiong ee diwhui, si Upali duer be diyc :ee. Cisiuw qaiwlut derr id ee Upali iarr qongw be cud jitt hy dyrliw.’

Guaw dyrr rinr qongxx, ‘Druu kir Zulaii, m bad u sniabunn iacc posad vren e ngiaa ix jitt hy lunrsuad . Ix ee diwhui tongdat qaur zucuw.’

Hitt sii, nng xee bikiu ee gihik qapp quawlu jiksii siauduu, huatsimx dirr anuttara-samyak-sambodhi. Inx huatguan qongxx, ‘Hro itcer jiongwsingx longxx did diyc zucuw lunrven ee jaidiau.’ Soxiw guaw byy sikhap kir qra vaiwhongw.

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 8)

The Buddha then said to the venerable Upali, "Upali, go to the Licchavi Vimalakirti to inquire about his illness."

Upali replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day there were two monks who had committed some infraction and were too ashamed to appear before the Lord, so they came to me and said, 'Reverend Upali, we have both committed an infraction but are too ashamed to appear before the Buddha. Venerable Upali, kindly remove our anxieties by absolving us of these infractions.'

"Lord, while I was giving those two monks some religious discourse, the Licchavi Vimalakirti came there and said to me, 'Reverend Upali, do not aggravate further the sins of these two monks. Without perplexing them, relieve their remorse. Reverend Upali, sin is not to be apprehended within, or without, or between the two. Why? The Buddha has said, "Living beings are afflicted by the passions of thought, and they are purified by the purification of thought."

"'Reverend Upali, the mind is neither within nor without, nor is it to be apprehended between the two. Sin is just the same as the mind, and all things are just the same as sin. They do not escape this same reality.

"'Reverend Upali, this nature of the mind, by virtue of which your mind, reverend, is liberated - does it ever become afflicted?'

"'Never,' I replied.

"'Reverend Upali, the minds of all living beings have that very nature. Reverend Upali, passions consist of conceptualizations. The ultimate nonexistence of these conceptualizations and imaginary fabrications - that is the purity that is the intrinsic nature of the mind. Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of the mind. The presumption of self is passion. The absence of self is the intrinsic nature of the mind. Reverend Upali, all things are without production, destruction, and duration, like magical illusions, clouds, and lightning; all things are evanescent, not remaining even for an instant; all things are like dreams, hallucinations, and unreal visions; all things are like the reflection of the moon in water and like a mirror-image; they are born of mental construction. Those who know this are called the true upholders of the discipline, and those disciplined in that way are indeed well disciplined.'"

"Then the two monks said, 'This householder is extremely well endowed with wisdom. The reverend Upali, who was proclaimed by the Lord as the foremost of the upholders of the discipline, is not his equal.'

"I then said to the two monks, 'Do not entertain the notion that he is a mere householder! Why? With the exception of the Tathagata himself, there is no disciple or bodhisattva capable of competing with his eloquence or rivaling the brilliance of his wisdom.'

"Thereupon, the two monks, delivered from their anxieties and inspired with a high resolve, conceived the spirit of unexcelled, perfect enlightenment. Bowing down to that good man, they made the wish: 'May all living beings attain eloquence such as this!' Therefore, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之8)

佛告優波離。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-7)

 

Vuddyy qra Aniruddha qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Aniruddha qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii guaw dirr jit xee soxjai qinghingg, hitt sii u Brahma ee ongg qiyr jyr Subhavyuha(Jonggiamm Cingjing) ham’ jit-bxan xee vangr cud cingjing qngx ee Brahma laii guaw ee soxjai vaiwhongw. Inx quirvair, zen'au mng guaw qongxx, ‘Aniruddha ee tenganw tangx knuar diyc zuarr je?’

Guaw rinr qongxx, ‘Zinjiaw! Guaw knuar diyc Sakyamuni Vut samcenx daircenx sewqair ee qoktow cincniu decc knuar ciuxjniuw lairdew ee myrobalan-qryw.’

Hitt sii, Vimalakirti laii qra guaw qongw, ‘Aniruddha! Liw ee tenganw soxx knuar .diyc .ee si simx soxx snix .cud .laii ee siongr higjiar m si simx soxx snix .cud .laii ee siongr? Qaxsuw si simx snix .cud .laii ee siongr, dyrr ham’ guardy go jiongw sintongx qangrkuanw. Narr m si simx snix .cud .laii ee siongr dyrr si buuii, byy ingqaix u soxx knuar .diyc.’

Sewjunx! Guaw hitt sii diam diam. Hiaxee Brahma tniax diyc ix qongw :ee, did diyc ixjaw m bad u :ee, dyrr qnialew qra mng qongxx, ‘Sewqanx qamxx u si'angw u jinjniar ee tenganw?'

Vimalakirti qongw, “U. Vut Sewjunx did diyc jinjniar ee tenganw, dniardnia dirr samadhi qnir diyc soxu vudqog byy nng jiongw siongr.’

Mrjiacc Brahma ee ongg Jonggiamm Cingjing qapp ix ee quanwsiok go-vah xee Brahma longxx huatsimx dirr anuttara-samyak-sambodhi, hiongr Vimalakirti ee kax qingwvair liauxau hutzenn byy .kir. Soxiw guaw byy sikhap kir qra vaiwhongw.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 7)

The Buddha then said to the venerable Aniruddha, "Aniruddha, go to the Licchavi Vimalakirti to inquire about his illness."

"My Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? I remember, Lord, one day when I was taking a walk, the great Brahma named Subhavyuha and the ten thousand other Brahmas who accompanied him illuminated the place with their radiance and, having bowed their heads at my feet, withdrew to one side and asked me, 'Reverend Aniruddha, you have been proclaimed by the Buddha to be the foremost among those who possess the divine eye. To what distance does the divine vision of the venerable Aniruddha extend?'

I answered, 'Friends, I see the entire billion-world-galactic universe of the Lord Sakyamuni just as plainly as a man of ordinary vision sees a myrobalan nut on the palm of his hand.' When I had said these words, the Licchavi Vimalakirti came there and, having bowed his head at my feet, said to me, 'Reverend Aniruddha, is your divine eye compounded in nature? Or is it uncompounded in nature?

If it is compounded in nature, it is the same as the superknowledges of the heterodox. If it is uncompounded in nature, then it is not constructed and, as such, is incapable of seeing. Then, how do you see, O elder?'

"At these words, I became speechless, and Brahma also was amazed to hear this teaching from that good man. Having bowed to him, he said, 'Who then, in the world, possesses the divine eye?'

"Vimalakirti answered, 'In the world, it is the Buddhas who have the divine eye. They see all the buddha-fields without even leaving their state of concentration and without being affected by duality.'

"Having heard these words, the ten thousand Brahmas were inspired with high resolve and conceived the spirit of unexcelled, perfect enlightenment. Having paid homage and respect both to me and to that good man, they disappeared. As for me, I remained speechless, and therefore I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之7)

佛告阿那律。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-6)

 

Vuddyy qra Mahakatyayana qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Katyayana qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Vuddyy uirr jiongww bikiu qanxliok suathuad. Guaw sui’au qaixsuad qauwgi, qangxsuad busiongg ee ywgi, kow ee ywgi, kangx ee ywgi, byy guaw ee ywgi, qapp jibbet ee ywgi. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Katyayana! M tangx iong snix-bet ee simx laii enxsuad sidjer ee siongr. Katyayana! Soxu henrsiong vitqingr byy snix byy bet, jex jiacc si busiongg ee ywgi. Go dxir si kangx byy soxx kiw, jex si kow ee ywgi. Soxu henrsiong qiuwqingr byy junjai, jex si kangx ee ywgi. Guaw qapp byy guaw vingrr byy jingcax, jex si byy guaw ee ywgi. Soxu henrsiong guanvunw byy, jurzenn dyrr byy bedbyy, jex si jibbet ee ywgi.’ 

Ix zucuw suathuad ee sii, hiaxee bikiu simlai did diyc qaixtuad. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 6)

The Buddha then said to the venerable Mahakatyayana, "Katyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Katyayana replied, "Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? Lord, I remember one day when, after the Lord had given some brief instruction to the monks, I was defining the expressions of that discourse by teaching the meaning of impermanence, suffering, selflessness, and peace; the Licchavi Vimalakirti came there and said to me, 'Reverend Mahakatyayana, do not teach an ultimate reality endowed with activity, production, and destruction! Reverend Mahakatyayana, nothing was ever destroyed, is destroyed, or will ever be destroyed. Such is the meaning of "impermanence." The meaning of the realization of birthlessness, through the realization of the voidness of the five aggregates, is the meaning of "suffering." The fact of the nonduality of self and selflessness is the meaning of "selflessness." That which has no intrinsic substance and no other sort of substance does not burn, and what does not burn is not extinguished; such lack of extinction is the meaning of "peace."'

"When he had discoursed thus, the minds of the monks were liberated from their defilements and entered a state of nongrasping.

Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之6)

佛告摩訶迦旃延。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-5)

Vuddyy qra Purna Maitrayaniputra qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Purna qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii dirr dua ciurnaa lairdew ee jit jangg ciu-kax uirr jerje duxjiacc kaisiw yc ee bikiu suathuad. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Purna! Liw diyhh singx zibdnia quancad jitt xee langg ee simx, zen’au jiacc suathuad. M tangx qra lacsab ee jiahsit kngr dirr vyxquir ee kiwqu. Diyhh jaix bikiu inx ee simlai soxx sniu. M tangx qra liulii knuar jyr ham' juixjnix qangrkuanw. Liw m jaix jiongwsingx ee qinx-singr, dyrr m tangx iong siyxsingg ee Hxuad kir qra inx kexhuad. Inx guanvunw byy kangcuir, m tangx qra inx sionghai. Inx beh qniaa dua lo, m tangx vyr inx qniaa ser diauu lo. M tangx jiongw' duarhaiw kud dirr guu ee kajiah. M tangx jiong' zidtauqangx ham' huexqimqox ee qngx sna' vixping. Purna! Jiaxee bikiu huatsimx dirr Dairsing jiokk quw :ar, jixsirr simlai be qir .did. Jnuaw tangx iong siyxsingg laii qar :inx? Guaw quancad siuhak siyxsingg :ee, inx ee diwhui cenxvyc cincniu cnimii :ee. Inx berdangr hunved itcer jiongwsingx qinx-singr si lrai iacc dun.’

Hitt sii, Vimalakirti zip samadhi, hro jiaxee bikiu jaix qaqi ee quewkir sxer bad dirr go-vah xui vut jingr lyc hokdig ee qinx, huehiongr anuttara-samyak-sambodhi. Inx jiksii liauxgno, huedngw qaur vunxsimx. Dyrr anxnex, jiongww bikiu duiwwr Vimalakirti ee kax quirvair. Hitt sii, in'ui Vimalakirti ee suathuad, inx dirr anuttara-samyak-sambodhi byy qycc dywter. Guaw simlai sniu qongxx, sniabunn byy quancad langg ee qinx-singr, byy ingqaix suathuad, soxiw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 5)

Then, the Buddha said to the venerable Purnamaitrayaniputra, "Purna, go to the Licchavi Vimalakirti to inquire about his illness."

Purna replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest, the Licchavi Vimalakirti came there and said to me, 'Reverend Purna, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks, and do not confuse priceless sapphires with glass beads!

"'Reverend Purna, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal!

"'Reverend Purna, all these monks were formerly engaged in the Mahayana but have forgotten the spirit of enlightenment. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.'

"At that moment, the Licchavi Vimalakirti 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 Tathagata, the Saint, the perfectly accomplished Buddha.'

"Therefore, Lord, I am reluctant to go to that good man to inquire about his health."

(維摩詰所說經第三品 弟子之5)

佛告富樓那彌多羅尼子。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-4)

 

Vuddyy qra Subhuti qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Subhuti qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxzit zip kir inx daux qiukid jiahsit. Hitt sii, Vimalakirti tec guaw ee vxuah qra vng drew muaw duiww guaw qongw, ‘Subhuti! Narr tangx duiww jiahsit vingdingw knuawtai, soxu henrsiong iarr e vingdingw knuawtai. Duiww soxu henrsiong vingdingw knuawtai :ee, duiww jiahsit iarr qangrkuanw vingdingw knuawtai. Zucuw qiukid jiahsit dyrr tangx tec laii jiac. Subhuti! Liw narr byy dng sia'imm, lorkir, qapp cigaii, mrqycc iarr byy hingr; byy huixhuai sintew, mrqcc u suisun jit xee sidsiongr; byy bet gucix qapp tamliam, iarr tangx liauxgo did qaixtuad; huan go jiongw hinggik ee jue, iarr tangx did diyc qaixtuad; byy qaixtuad iarr byy vak lehh; byy qnir diyc sir jinliw, iarr m si byy qnir diyc sir jinliw; m si did diyc qongqyw, iarr m si byy did diyc qongqyw; m si huanhux, iarr m si lirkuix huanhux; m si singwzinn, iarr m si huisingwzinn; suizenn singjiu itcer hxuad, mrqycc lirkuix soxu hxuad ee siongr. Zucuw, liw dyrr tangx tec laii jiac. 

Subhuti! Liw narr qra byy qnir diyc vut, byy tniax diyc Hxuad ee hiaxee guardy lak jiongw suhu, Purana Kasyapa, Maskarin Gosaliputra, Samjayin Vairatiputra, Kakuda Katyayana, Ajita Kesakambala, qapp Nirgrantha Jnaniputra dringw knuar jyr liw ee suhu duer inx cutqex, hiaxee suhu duirlyc, liw iarr duer lecc duirlyc. Zucuw, liw dyrr tangx tec laii jiac. 

Subhuti! Liw narr zip jiongxjiongw siaa qenwsig, berdangr qaur hitt hnua; diamr dirr veh jiongw huanrlan, byy huatdo lirkuix huanrlan; vnivnii diamr dirr huanlyw, lirkuix cingjing ee hxuad; liw did diyc arana(byy siy' jner) samadhi, itcer jiongwsingx iarr did diyc jitt hy samadhi; si’uw :ee byy did diyc hokvyr, qiong’iongw liw :ee duirlyc snax jiongw og dy; ham’ jiongww xmoo dauwdin, jyr jiongxjiongw xmoo-su; soxx jyr ham’ jiongww xmoo qapp jerje virr huanlyw soxx dnii :ee byy jingcax; duiww itcer jiongwsingx u uanwsimx; huixvongr vut, huixvongr Hxuad, qapp huixvongr byy ham' jiongwsingx dauwdin ee jingdoo, quibuew be did diyc beddo. Liw narr si zucuw, dyrr tangx tec laii jiac.’

Sewjunx! Hitt sii guaw tniax diyc jiaxee ue, gang gang m jaix ix decc qongw sniaw, m jaix rair anwjnuaw dab, vxuah kngr lehh dyrr beh cud .kir.  Vimalakirti qongw, ‘Subhuti! Vxuac tec .kir, benw qniax. Liw sniu sniaw kuanw? Narr Zulaii huawsinx jyr bxow langg duiww liw qongw jiaxee ue, liw e qniax .be?’ 

Guaw qongw, 'Be.’  

Vimalakirti qongw, ‘Itcer jiongxjiongw henrsiong cincniu huanwqingw. Liw dnaxx byy ingqaix u qniahniaa. Si anwjnuaw lehh? Itcer gensiw byy lirkuix jitt xee siongwtew. Diwjiaw byy jipdiok bunzi, soxiw byy soxx qniahniaa. Si anwjnuaw lehh? Bunzii vuerhuanw jursingr. Byy bunzi, jitt hy jiacc si qaixtuad. Qaixtuad ee siongr jiacc u jiongxjiongw ee hxuad.’ 

Vimalakirti qongw jiaxee ue ee sii, u nng-vah xee tnisinn did diyc huatganw cingjing. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 4)

Then, the Buddha said to the venerable Subhuti, "Subhuti, go to the Licchavi Vimalakirti to inquire about his illness."

Subhuti replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? My Lord, I remember one day, when I went to beg my food at the house of the Licchavi Vimalakirti in the great city of Vaisali, he took my bowl and filled it with some excellent food and said to me, 'Reverend Subhuti, take this food if you understand the equality of all things, by means of the equality of material objects, and if you understand the equality of all the attributes of the Buddha, by means of the equality of all things. Take this food if, without abandoning desire, hatred, and folly, you can avoid association with them; if you can follow the path of the single way without ever disturbing the egoistic views; if you can produce the knowledges and liberations without conquering ignorance and the craving for existence; if, by the equality of the five deadly sins, you reach the equality of liberation; if you are neither liberated nor bound; if you do not see the Four Holy Truths, yet are not the one who "has not seen the truth"; if you have not attained any fruit, yet are not the one who "has not attained"; if you are an ordinary person, yet have not the qualities of an ordinary person; if you are not holy, yet are not unholy; if you are responsible for all things, yet are free of any notion concerning anything.

"'Take this food, reverend Subhuti, if, without seeing the Buddha, hearing the Dharma, or serving the Sangha, you undertake the religious life under the six heterodox masters; namely, Purana Kasyapa, Maskarin Gosaliputra, Samjayin Vairatiputra, Kakuda Katyayana, Ajita Kesakambala, and Nirgrantha Jnaniputra, and follow the ways they prescribe.

"'Take this food, reverend Subhuti, if, entertaining all false views, you find neither extremes nor middle; if, bound up in the eight adversities, you do not obtain favorable conditions; if, assimilating the passions, you do not attain purification; if the dispassion of all living beings is your dispassion, reverend; if those who make offerings to you are not thereby purified; if those who offer you food, reverend, still fall into the three bad migrations; if you associate with all Maras; if you entertain all passions; if the nature of passions is the nature of a reverend; if you have hostile feelings toward all living beings; if you despise all the Buddhas; if you criticize all the teachings of the Buddha; if you do not rely on the Sangha; and finally, if you never enter ultimate liberation.'

"Lord, when I heard these words of the Licchavi Vimalakirti, I wondered what I should say and what I should do, but I was totally in the dark. Leaving the bowl, I was about to leave the house when the Licchavi Vimalakirti said to me, 'Reverend Subhuti, do not fear these words, and pick up your bowl. What do you think, reverend Subhuti? If it were an incarnation created by the Tathagata who spoke thus to you, would you be afraid?'

"I answered, 'No indeed, noble sir!' He then said, 'Reverend Subhuti, the nature of all things is like illusion, like a magical incarnation. So you should not fear them. Why? All words also have that nature, and thus the wise are not attached to words, nor do they fear them. Why? All language does not ultimately exist, except as liberation. The nature of all things is liberation.'

"When Vimalakirti had discoursed in this way, two hundred gods obtained the pure doctrinal vision in regard to all things, without obscurity or defilement. As for me, I was speechless and unable to respond to him. Therefore, Lord, I am reluctant to go to this good man to inquire about his illness."

(維摩詰所說經第三品 弟子之4)

佛告須菩提。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-3)

 

Vuddyy qra Mahakasyapa qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Mahakasyapa qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu kiw ingxsii dirr sanwciah hiongliw decc qiukid jiahsit. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Mahakasyapa! Liw u juvisimx, mrqcc byy poxsix. Liw kiwsag hyhur, hiongr sanwciah :ee qiukid jiahsit. Kasyapa! Simx diyhh vyxcii vingdingw, ingqaix jiauww cuwsu qiukid jiahsit. Byy uirdiyhh beh jiac, soxiw ingdongx kir qiukid jiahsit. Uirdiyhh beh huixhuai hyhap ee siongr, soxiw ingdongx kir cue jiac. Byy beh qycc sriu, soxiw ingdongx jiapsiu langg' ee jiahsit. Ixx kongsingr ee simx zip kir cuanlok. Soxx qnir .diyc ee siongwtew ham' cnimii :ee qangrkuanw longxx vingdingw. Soxx tniax .diyc ee sniax ham' inwsniax qangrkuanw longxx vingdingw. Soxx pnri diyc ee bi ham’ hongx qangrkuanw longxx vingdingw. Soxx jiac ee jubi byy jyr hunved. Soxu bongkab ee qamxsiu cincniu giamrjingr diyc diwhui. Jaix soxu henrsiong cincniu huanwqingw, byy jursingr, iarr byy tasingr. Vunxlaii byy junjai, jurzenn marr byy siaubet. 

Kasyapa! Narr berdangr siawsag veh jiongw siaa zip veh jiongw qaixtuad, ixx siaa siongr zip jnair hxuad, ixx jit jiongw jiahsit si’uw hro itcer, qiong’iongw jiongww vut qapp jiongww singwhenn, zen’au jiacc tangx jiac. Zucuw decc jiac, byy huanlyw, iarr byy lirkuix huanlyw; byy zibdnia, iarr byy cutdnia; byy diamr sewqanx, iarr byy diamr liappuann; duiww si’uw :ee byy dua hog iacc siyw hog ee hunved, iarr byy lirig iacc sunxsid. Jex jiacc si jinjniar zip vuddy, m si zip sniabun. Kasyapa! Jitt hy qiukid jiahsit jiacc be qohu langg' ee sisiar.’

Sewjunx! Hitt sii guaw tniax diyc jiaxee ue, did diyc ixjaw m bad u :ee, dyrr duiww itcer posad cimx cimx snex cud junqingr ee simx, qycc anxnex sniu: Jitt xee jairqelangg u jitt hy kuanw ee venrlun jaidiau qapp diwhui. U si’angw tniax diyc ix jiaxee ue be huatsimx dirr anuttara-samyak-sambodhi? Guaw an’ hitt sii byy qycc krngr langg siuhing sniabunn qapp pratyekaba, soxiw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 3)

Then, the Buddha said to the venerable Mahakasyapa, "Mahakasyapa, you go to the Licchavi Vimalakirti to inquire about his illness."

"Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day, when I was in the street of the poor begging for my food, the Licchavi Vimalakirti came along and said to me, 'Reverend Mahakasyapa, to avoid the houses of the wealthy, and to favor the houses of the poor - this is partiality in benevolence. Reverend Mahakasyapa, you should dwell on the fact of the equality of things, and you should seek alms with consideration for all living beings at all times. You should beg your food in awareness of the ultimate nonexistence of food. You should seek alms for the sake of eliminating the materialism of others. When you enter a town, you should keep in mind its actual voidness, yet you should proceed through it in order to develop men and women. You should enter homes as if entering the family of the Buddha. You should accept alms by not taking anything. You should see form like a man blind from birth, hear sounds as if they were echoes, smell scents as if they were winds, experience tastes without any discrimination, touch tangibles in awareness of the ultimate lack of contact in gnosis, and know things with the consciousness of an illusory creature. That which is without intrinsic substance and without imparted substance does not burn. And what does not burn will not be extinguished.

"'Elder Mahakasyapa, if, equipoised in the eight liberations without transcending the eight perversions, you can enter the equanimity of reality by means of the equanimity of perversion, and if you can make a gift to all living beings and an offering to all the saints and Buddhas out of even a single measure of alms, then you yourself may eat. Thus, when you eat, after offering, you should be neither affected by passions nor free of passions, neither involved in concentration nor free from concentration, neither living in the world nor abiding in liberation. Furthermore, those who give such alms, reverend, have neither great merit nor small merit, neither gain nor loss. They should follow the way of the Buddhas, not the way of the disciples. Only in this way, Elder Mahakasyapa, is the practice of eating by alms meaningful.'

"Lord, when I heard this teaching, I was astonished and thought: 'Reverence to all bodhisattvas! If a lay bodhisattva may be endowed with such eloquence, who is there who would not conceive the spirit of unexcelled, perfect enlightenment? From that time forth, I no longer recommend the vehicles of the disciples and of the solitary sages but recommend the Mahayana. And thus, Lord, I am reluctant to go to this good man to inquire about his illness."

(維摩詰所說經第三品 弟子之3)

佛告大迦葉。汝行詣維摩詰問疾。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。

Vimalakirti Qingx (snax-2)

 

Vuddyy qra Mahamaudgalyayana(Dua Bogqenwlenn) qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Maudgalyayana qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu kiw ingxsii guaw zip Vaisali dua sniaa, dirr linliw qapp hang-aw lairdew uirr jerje qusu suathuad. Hitt sii, Vimalakirti laii qra guaw qongw, 'Dua Boglenn! Uirr vig’ix qusu suathuad, byy ingdongx cincniu zinjiaw liw enxsuad :ee anxnex. Suathuad :ee qaidongx jiauww sidjer ee jinghingg laii qongw. 

Hxuad byy jiongwsingx ee siongr, in'ui lirkuix jiongwsingx ee uwuer. Hxuad byy guaw ee siongr, in'ui lirkuix guaw ee uwuer. Hxuad byy siurbing ee siongr, in'ui lirkuix snex-siw. Hxuad byy qywzinn ee siongr, in'ui jing’au byy jiapsuar. Hxuad siongsiong jigjing, in'ui byy jiongxjiongw siongwtew ee snix-bet. Hxuad lirkuix siongwtew, in'ui byy inenn. Hxuad byy miazi, in'ui gengiw byy huatdo viauxdat. Hxuad byy huatdo enxsuad, in'ui lirkuix qakcad. Hxuad byy hingsiong, in'ui cincniu hukongx. Hxuad berdangr cinwcaiw lunrsuad, in'ui vitqingr kangx. Hxuad byy guaw soxx u, in'ui lirkuix guaw soxx u. Hxuad byy hunved, in'ui lirkuix jiongxjiongw diwsig. Hxuad berdangr vixping, in'ui byy siongdongx :ee. Hxuad byy sriok xinx, in'ui m si enn inxkiw :ee. Hxuad ham' hautsingr qangrkuanw, in'ui zip jiongxjiongw henrsiong. Hxuad byy qinsuii sniaw, in'ui byy soxx tangx qinsuii :ee. Hxuad diamr dirr sidjer, in'ui jiongxjiongw byy venwdong. Hxuad byy diongriauu, in'ui ham' lak jiongw din'aix byy quanhe. Hxuad byy kir byy laii, in'ui itdit be dniardiyc. Hxuad suisun kongsingr qapp byy siong'ingr, soxiw byy soxx jok'uii. Hxuad lirkuix hyw-baiw. Hxuad byy jingqax byy qiamxjiyw. Hxuad byy snix-bet. Hxuad byy soxx qruix. Hxuad ciauuat bak, hni, pni, jic, srinx, qapp simx. Hxuad byy quanqe. Hxuad siongsiongg diamr lehh byy drang. Hxuad lirkuix itcer quancad qapp hing'ui. 

Dua Boglenn! Hxuad-siongr si zucuw, nacc erdangr enxsuad? Suathuad :ee byy soxx enxsuad iarr byy soxx kexsi. Tniax Hxuad :ee byy soxx tniax iarr byy soxx did .diyc. Kyxviw venr mosut :ee uirr ix venr .cud .laii .ee suathuad. Qaidongx u huerir jiacc laii suathuad. Qaidongx liauxqaiw jiongwsingx qinx-singr u lrai u dun, u siongdongx ee diqenr, byy soxx quawgai, iong dua visimx janwtanr Dairsing, liam diyc vywdab vut ee xunx hro samvyw be dng .kir, zen’au jiacc laii suathuad.’ 

Vimalakirti suathuad ee sii, u veh-vah xee qusu huatsimx dirr anuttara-samyak-sambodhi. Guaw byy jitt hy venrlun ee jaidiau , soxiw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 2)

Then, the Buddha said to the venerable Mahamaudgalyayana, "Maudgalyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Maudgalyayana replied, "Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day when I was teaching the Dharma to the householders in a square in the great city of Vaisali, and the Licchavi Vimalakirti came along and said to me, 'Reverend Maudgalyayana, that is not the way to teach the Dharma to the householders in their white clothes. The Dharma must be taught according to reality.

"'Reverend Maudgalyayana, the Dharma is without living beings, because it is free of the dust of living beings. It is selfless, because it is free of the dust of desire. It is lifeless, because it is free of birth and death. It is without personalities, because it dispenses with past origins and future destinies.

"'The Dharma is peace and pacification, because it is free from desire. It does not become an object, because it is free of words and letters; it is inexpressible, and it transcends all movement of mind.

"'The Dharma is omnipresent, because it is like infinite space. It is without color, mark, or shape, because it is free of all process. It is without the concept of "mine," because it is free of the habitual notion of possession. It is without ideation, because it is free of mind, thought, or consciousness. It is incomparable, because it has no antitheses. It is without presumption of conditionality, because it does not conform to causes.

"'It permeates evenly all things, because all are included in the ultimate realm. It conforms to reality by means of the process of nonconformity. It abides at the reality-limit, for it is utterly without fluctuation. It is immovable, because it is independent of the six objects of sense. It is without coming and going, for it never stands still. It is comprised by voidness, is remarkable through signlessness, and is free of presumption and repudiation, because of wishlessness. It is without establishment and rejection, without birth or destruction. It is without any fundamental consciousness, transcending the range of eye, ear, nose, tongue, body, and thought. It is without highness and lowness. It abides without movement or activity.

"'Reverend Mahamaudgalyayana, how could there be a teaching in regard to such a Dharma? Reverend Mahamaudgalyayana, even the expression "to teach the Dharma" is presumptuous, and those who listen to it listen to presumption. Reverend Maudgalyayana, where there are no presumptuous words, there is no teacher of the Dharma, no one to listen, and no one to understand. It is as if an illusory person were to teach the Dharma to illusory people.

"'Therefore, you should teach the Dharma by keeping your mind on this. You should be adept in regard to the spiritual faculties of living beings. By means of the correct vision of the wisdom-eye, manifesting the great compassion, acknowledging the benevolent activity of the Buddha, purifying your intentions, understanding the definitive expressions of the Dharma, you should teach the Dharma in order that the continuity of the Three Jewels may never be interrupted.'

"Lord, when Vimalakirti had discoursed thus, eight hundred householders in the crowd conceived the spirit of unexcelled, perfect enlightenment, and I myself was speechless. Therefore, Lord, I am indeed reluctant to go to this good man to inquire about his illness."

(維摩詰所說經第三品 弟子之2)

佛告大目犍連。汝行詣維摩詰問疾。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。