Vimalakirti Qingx (go-3)

Manjusri qongw, “Si lar, qusu! Narr ixqingx laii dyrr be qycc laii, narr ixqingx kir dyrr be qycc kir. Si anwjnuaw lehh? Laii jiarr busow laii, kir jiarr busow kir, qnir .diyc .ee qycc berdangr qnir. Jitt jann cniaw anwha. Qusu! Liw ee vni tangx zimxsiu bor? Dirliauu liauxau u kacc qiamxkinx bor? Sewjunx jiokk quansimx, duiww liw buhan diwir. Qusu! Jitt xee vni inhyy laii kiw? Vni zuarr quw :ar? Diyhh zuhyy siauduu?”

Vimalakirti qongw, "An’ cix snix air, guaw dyrr si anxnex jiacc puawvni. Jiongwsingx puawvni, soxiw guaw jiacc puawvni. Jiongwsingx vni siauduu, guaw e vni jiacc e siauduu. Si anwjnuaw lehh? Posad uirr jiongwsingx jiacc zip snesiw (lunhuee). U snesiw dyrr u vni. Narr jiongsingx lirkuix vnertniar, posad dyrr be qycc puawvni. Kyxviw u jit xee diongxjiaw dna' jit xee qniaw. Qniaw puawvni, verbuw iarr puawvni. Qniaw hyw liauxli, verbuw iarr hyw liauxli. Posad iarr si zucuw, tniawtangr jiongwsingx cincniu tniar qniaw. Jiongwsingx puawvni, posad dyrr puawvni. Jiongwsingx hyw liauxli, posad iarr hyw liauxli. Liw qycc mng qongxx jitt xee vni inhyy laii kiw. Posad puawvni in’ui dua visimx laii kiw.”

Manjusri qongw, “Qusu! Jitt qingx cur si anwjnuaw longxx byy sirjiaw?”

Vimalakirti qongw, “Jiongww vut ee qoktow iarr si kangx :ee.”

Qycc mng, "Anwjnuaw e kangx?”

Huedab qongxx, “In'ui kangx soxiw kangx.”

Qycc mng, “Qacc si kangx, kangx anwjnuaw jok'iong?”

Huedab qongxx, “In'ui byy hunved, soxiw kangx si kangx.”

Qycc mng, “Kangx qamxx erdangr hunved?”

Huedab qongxx, “Hunved iarr si kangx.”

Qycc mng, “Kangx diyhh kir dyhh cue?”

Huedab qongxx, “Diyhh dirr lak-jap-zi jiongw siaa qenwsig lairdew cue."

Qycc mng, “Lak-jap-zi jiongw siaa qenwsig diyhh kir dyhh cue?”

Huedab qongxx, ‘Diyhh dirr jiongww vut ee qaixtuad lairdew cue.”

Qycc mng, “Jiongww vut ee qaixtuad diyhh kir dyhh cue?”

Huedab qongxx, “Diyhh dirr itcer jiongwsingx simhing lairdew cue. Qycc zinjaw mng qongxx si anwjnuaw byy sirjiaw. Itcer jiongww xmoo qapp jerje guardy longxx si guaw ee sirjiaw. Si anwjnuaw lehh? Jiongww xmoo hnuahiw snesiw (lunhuee). Posad dirr snesiw (lunhuee) si in'ui m qramx jiongwsingx. Guardy hnuahiw jiongxjiongw siaa qenwsig. Duiww jiaxee siaa qenwsig, posad be dongriauu.”

Manjusri qongw, “Qusu ee vni si sniaw kuanw siongr?”

Vimalakirti qongw, “Guaw ee vni byy hxingg, knuar be diyc.”

Qycc mng, “Jitt xee vni si qansiap diyc sintew iacc si simx?”

Huedab qongxx, “M si qansiap diyc sintew, in'ui sintew ham' siongr lirkuix. Iarr m si kansiap diyc simx, in'ui simx cincniu huanwingw.”

Qycc mng qongxx, “De, juiw, huew, qapp hongx, jitt sir dua guansor si dycc jit jiongw siurr ziauxluan?”

Huedab qongxx, “Jitt xee vni byy kansiap diyc de jitt hxang guansor, iarr byy lirkuix de jitt hxang guansor. Juiw, huew, qapp hongx iarr si zucuw. Jiongwsingx ee vni an’ sir dua guansor laii kiw. In’ui inx puawvni, soxiw guaw puawvni.”

Hitt sii, Manjusri mng Vimalakirti qongxx, “Posad ingqaix zuhyy uiwbun puawvni ee posad?”

Vimalakirti qongw, “Qra qongw srinx si busiongg, m tangx qra qongw iamwor srinx; qra qongw srinx u kow, m tangx qra qongw liappuann ee kuaiwlok; qra qongw srinx byy guaw, enxsuad jitt hxang laii inxdy jiongwsingx; qra qongw srinx si kangx :ee, m tangx qra qongw vitqingr jibbet; qra qongw camwhuew quewkir ee juergiap, m tangx qra qongw huesiongw quewkir. Diyhh ixx qaqi ee vni laii linbinw ix ee vni, diyhh jaix siokser busor qiab ee kow, diyhh sniu beh lirig itcer jiongwsingx, ikliam soxx sriux ee hog, s.-simliam-l. beh cingjing sinmia, m tangx snix cud iuciuu qapp huanlyw, sisiongg jingjinr, diyhh jyr isingx idi jingwlangg ee vni. Posad ingqaix zucuw uiwbun puawvni ee posad hro ix hnuahiw.”

Manjusri qongw, “Qusu! U puawvni ee posad diyhh zuhyy diaux simx?”

Vimalakirti qongw, “Puawvni ee posad ingqaix anxnex sniu: Henrjai guaw e puawvni longxx si in’ui jingg sxer ee bongrsiongw, dendyr, qapp jiongxjiongw huanlyw laii inxkiw :ee. Vingrr byy jit xee sidjai ee sintew, nacc u si’angw decc puawvni? Anwjnuaw qongw lehh? Sir dua guansor qethap jyr jit xee qew miaa qiyr jyr srinx. Sir dua guansor byy juxjnaiw :ee, srinx iarr byy 'guaw'. Qycc jitt xee vni longxx in’ui jipdiok 'guaw' laii kiw. Soxiw duiww 'guaw' byy ingqaix u jipdiok. Qacc jaix vni ee vunxguann, dyrr diyhh druu kir guaw ee sniurhuad qapp jiongwsingx ee sniurhuad, qaidongx snix kiw henrsiong ee sniurhuad, diyhh anxnex sniu: Jitt xee srinx si jiongxjiongw budjid habsingg narnia, in'ui budjid kiw laii kiw, in'ui budjid bet laii bet. Qycc jiaxee budjid m jaix vixcuw, snix kiw ee sii be qongw guaw snix kiw, bet ee sii be qongw guaw bet. Hitt xee puawvni ee posad u budjid bet ee sniurhuad, diyhh anxnex sniu: jitt hy budjid ee sniurhuad iarr si dendyr. Dendyr :ee dyrr si hyrhuan, guaw diyhh li kacc kuix. 

Simxmic qiyr jyr li kacc kuix? Ham' guaw qapp guaw soxx u li kacc kuix. Simxmic qiyr jyr ham' guaw qapp guaw soxx u li kacc kuix? Dyrr si lirkuix nng jiongw henrsiong. Simxmic qiyr jyr lirkuix nng jiongw henrsiong? Dyrr si byy sniu lairgua hiaxee henrsiong, soxu longxx vingdingw knuawtai. Simxmic qiyr jyr vingdingw? Dyrr si guaw qapp liappuann vingdingw. Si anwjnuaw lehh? Guaw qapp liappuann jitt nng hxang longxx si kangx :ee. Anwjnuaw qongxx si kangx :ee? In’ui qanda' si miazi soxiw si kangx :ee. Zucuw, jitt nng xee henrsiong byy quatdingrsingr, u liauxqaiw jitt hy vingvingw, dyrr byy hex vni, dandanx u kangx ee vni, kangx ee vni iarr si kangx. Jitt xee puawvni ee posad in’ui byy soxx sriu laii jiapsiu soxu qamxsiu. Vudhuad iauxx bue uanbuanw, ix benw bet qamxsiu iarr tangx giamrjingr. Qaxsed srinx u siurkow, sniu diyc dirr og dy ee jiongwsingx, e kiw dua visimx, sniu qongxx guaw qacc u huatdo hanghok qaqi ee kow, iarr diyhh hanghok itcer jiongwsingx ee kow. Dna' siauduu vnirqinx, byy siauduu guarjai ee henrsiong, diyhh qra inx dng vnirqinx.

Simxmic si vnirqinx. Dyrr si u knikib. In'ui u knikib laii vnir jyr vnirqinx. Knikib sniaw? Knikib samqair. Anwjnuaw dng knikib? Ixx byy soxx did. Narr byy soxx did, dyrr byy knikib. Simxmic si byy soxx did? Dyrr si lirkuix nng hxang soxx qnir. Simxmic si nng hxang soxx qnir? Dyrr si lai-gua soxx qnir, jitt nng hxang longxx byy soxx did. 

Manjusri! Puawvni ee posad diyhh zucuw laii diaux simx, laii dng lau-vni-siw ee kow, jex si posad ee potee. Narr byy zucuw, jurqiw ee siuhing dyrr byy diwhui qapp lirig. Kyxviw jenr ngiaa digzinn jiacc si iongw. Zucuw, tangx siauduu lau-vni-siw :ee jiacc qiyr jyr posad. 

Hitt xee puawvni ee posad ingqaix qycc anxnex sniu: Guaw jitt xee vni byy jinsit, byy junjai. Jiongwsingx ee pni iarr byy jinsit, byy junjai. Ix anxnex quancad ee sii, duiww jiongwsingx narr u tam'air laii snix kiw dairvix, jitt hy visimx ingqaix siawsag. Si anwjnuaw lehh? Posad dubet guarjai ee din'aix qapp huanlyw laii snix kiw dairvix. Narr in'ui tam'air :ee, duiww snesiw e u iawsen ee simx. Narr tangx lirkuix jitt xee dyrr be iawsen. Bylun cutsir dirr dyc'ui, longxx be virr tam'air laii ziakamr. Sniwmia byy soxx sokvak tangx uirr jiongwsingx suathuad qaixduu sokvak. Cincniu Vuddyy soxx qongw, qaqi u sokvak :ee tangx qaixduu vadd langg ee sokvak, qinvunw byy jitt hy dairjir; narr qaqi byy sokvak, tangx qaixduu vadd langg ee sokvok, jex jiacc u habliw. Soxiw posad byy ingqaix virr sokvak. 

Simxmic qiyr jyr sokvak? Simxmic qiyr jyr qaixduu? Tambee senn-bi si posad ee sokvak. Ixx hongven cutsir si posad qaixduu sokvak ee honghuad. Qycc u hunx jyr byy ixx hongven ee diwhui, e virr sokvak; u ixx hongven ee diwhui, tangx qaixduu sokvak; byy diwhui ee hongven, e virr sokvak, u diwhui ee hongven, tangx qaixduu sokvak.

Simxmic si ixx byy hongven ee diwhui e virr sokvak? Dyrr si posad ixx tam'air ee simx kir jonggiamm vudtow qapp singjiu jiongwsingx, dirr kangx, byy siongr, qapp byy jok'uii lairdew u jurqiw diaux simx, jer qiyr jyr byy ixx hongven ee diwhui e virr sokvak. Simxmic si u ixx hongven ee diwhui tangx qaixduu sokvak? Dyrr si byy ixx tam'air ee simx kir jonggiamm vudtow qapp singjiu jiongwsingx, dirr kangx, byy siongr, qapp byy jok'uii lairdew u jurqiw diaux simx longxx be iawsen, jex qiyr jyr u ixx hongven ee diwhui tangx qaixduu sokvak. Simxmic qiyr jyr byy diwhui ee hongven e virr sokvak? Dyrr si posad diamr dirr tamsimx, hunwno, qapp siaa qenwsig dingxdingw jiaxee huanlyw laii jaivuee jiongxjiongw dikhing ee qinx, jex qiyr jyr byy diwhui ee hongven e virr sokvak. Simxmic si u diwhui ee hongven tangx qaixduu sokvak? Dyrr si lirkui jiongxjiongw tamsimx, hunwno, qapp siaa qenwsig dingxdingw jiaxee huanlyw laii jaivuee jiongxjiongw dikhing ee qinx, ixx anuttara-samyak-sambodhi huehionr, jex qiyr jyr u diwhui ee hongven tangx qaixduu sokvak.

Manjusri! Hitt xee puawvni ee posad ingqaix zucuw quancad jiongxjiongw henrsiong, qycc quancad srinx si busiongg, kow, kangx, qapp byy guaw, jex qiyr jyr diwhui. Suizenn sintew puawvni, sisiongg dirr snesiw (lunhuee), mrqycc lirig itcer jiongwsingx qycc byy iawsen, jex qiyr jyr hongven. Qycc quancad srinx, srinx byy lirkuix vni, vni byy lirkuix srinx. Jitt xee vni dyrr si jitt xee srinx, m si sinx :ee iarr m qu :ee, jex qiyr jyr diwhui. Setsuw srinx u puawvni, mrqycc be qriuu ingxuanw siaubet, jex qiyr jyr hongven. 

Manjusri! Puawvni ee posad ingqaix zucuw diaux ix ee simx, byy druar dirr hitt lairdew, iarr qycc byy druar dirr byy diaux ee simx lairdew. Si anwjnuaw lehh? Narr diamr dirr byy diaux ee simx :ee si gong langg ee hxuad. Narr diamr dirr u diaux ee simx :ee si sniabunn ee hxuad. Soxiw posad byy ingqaix diamr dirr u diaux iacc byy diaux ee simx. Lirkuix jitt nng xee hxuad jiacc sriok posad ee siuhing. Diamr dirr snesiw (lunhuee) mrqycc hing'uii byy uwuer, diamr dirr liappuann mrqycc be ingxuanw beddo, jex sriok posad ee siuhingg. M si huanux ee hing’uii, iarr m si singwhenn ee hing’uii, jex sriok posad ee siuhing. M si uwuer ee hing'uii iarr m si cingjing ee hing’uii, jex sriok posad ee siuhing. Suizenn ciauuat xmoo ee hing’uii, mrqycc henrcud laii hanghok jiongww xmoo, jex sriok posad ee siuhing. Qriuu itcer diwhui byy dirr m si sii ee sii qriuu, jex sriok posad ee siuhing. Suizenn quancad soxu henrsiongx byy snix (byy bet), mrqycc byy zip jniar xui, jex sriok posad ee siuhing. Suizenn quancad jap-zi in'enn ee enn kiw, mrqycc jinwzip jiongxjiongw siaa qenwsig, jex sriok posad ee siuhing. Suizenn siu’iongg itcer jiongwsingx, mrqycc byy tam'air iacc jipdiok, jex sriok posad ee siuhing. Suizenn hnuahiw lirkuix (samqair), mrqycc byy ixx srinx-simx bedjin, jex sriok posad ee siuhing. Suizenn dirr samqair laikir, mrqycc byy puawhuai huatsingr, jex sriok posad ee siuhing. Suizenn diamr dirr kongsingr, mrqycc jaivuee jiongxjiongw dikhing ee qinx, jex sriok posad ee siuhing. Suizenn diamr dirr byy siongr, mrqycc dro jiongwsingx, jex sriok posad ee siuhing. Suizenn byy jok'uii, mrqycc henrcud siursinx, jex sriok posad ee siuhing. Suizenn byy kixsimx-dongrliam, mrqycc jyr itcer senrhingg, jex sriok posad ee siuhing. Suizenn hongrhingg lak jiongw paramita, mrqycc jaix jiongwsingx jiongxjiongw simlai ee sniurhuad, jex sriok posad ee siuhing. Suizenn u lak jiongw sintongx, mrqycc lrau(huanlyw) byy jin, jex sriok posad ee siuhing. Suizenn u sir jiongw buliong simx, mrqycc byy tamqiuu cutsir dirr Brhama ee tnix, jex sriok posad ee siuhing. Suizenn u sendnia, qaixtuad, qapp samadhi, mrqycc byy duer lecc cutsir dirr Sir Senn Tnix, jex sriok posad ee siuhing. Suizenn u jyr sir liamrju, mrqycc be ingxuanw lirkuix srinx-sriu-simx-hxuad, jex sriok posad ee siuhing. Suizenn u hongrhingg sir jniar kinbenw, mrqycc byy siar srinx-simx laii jingjinr, jex sriok posad ee siuhing. Suizenn siuhing sir jiongw zu'ir, mrqycc did diyc jurjai sintongx, jex sriok posad ee siuhing. Suizenn siuhing gnow-senrqinx, mrqycc tangx hunved jiongwsingx soxu qinx-singr lrai iacc dun, jex sriok posad ee siuhing. Suizenn u gnow-lat, mrqycc hnuahiw qriuuu vut jap jiongw lat, jex sriok posad ee siuhing. Suizenn u cid jiongw qakdix, mrqycc tangx hunved vut ee diwhui, jex sriok posad ee siuhing. Suizenn siuhing vad-singwdy, mrqycc hnuahiw sidjenr buliong vuddy, jex sriok posad ee siuhing. Suizenn siuhing diamrjing-quancad laii jo dy, mrqycc byy duirlyc vitqingr jibbet, jex sriok posad ee siuhing. Suizenn diamr jiongxjiongw henrsiong byy snix byy bet, mrqycc ixx hyw siongr laii jonggiamm jursinx, jex sriok posad ee siuhing. Suizenn henr sniabunn iacc pratyekabuddha ee uigii, mrqycc byy siawsag vudhuad, jex sriok posad ee siuhing. Suizenn suisun jiongxjiongw henrsiong qiuwqiur cingjing ee siongr, mrqycc jiauww soxx ingqaix jyr henrcud srinx ee siongr, jex sriok posad ee siuhig. Suizenn quancad soxu vut ee qoktow ingxuanw jigjing cincniu hukongx, mrqycc henrcud jiongxjiongw cingjing vudtow, jex sriok posad ee siuhing. Suizenn did diyc vuddy tangx dngw huatlenw, zip liappuann, mrqycc byy siawsag posad ee dy, jex sriok posad ee siuhing.”

Ix qongw jiaxee ue ee sii, duer Manjusri laii ee dairjiongr u veh-cingx xee tenzinn longxx huatsimx dirr anuttara-samyak-sambodhi.

(Vimalakirti Sutra - Chapter V The Consolation of the Invalid 3)

Manjusri declared, "Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen.

"Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you - if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.

"Householder, whence came this sickness of yours? How long will it continue? How does it stand? How can it be alleviated?"

Vimalakirti replied, "Manjusri, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Manjusri, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness. For example, Manjusri, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Manjusri, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Manjusri, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion."

Manjusri: Householder, why is your house empty? Why have you no servants?

Vimalakirti: Manjusri, all buddha-fields are also empty.

Manjusri: What makes them empty?

Vimalakirti: They are empty because of emptiness.

Manjusri: What is "empty" about emptiness?

Vimalakirti: Constructions are empty, because of emptiness.

Manjusri: Can emptiness be conceptually constructed?

Vimalakirti: Even that concept is itself empty, and emptiness cannot construct emptiness.

Manjusri: Householder, where should emptiness be sought?

Vimalakirti: Manjusri, emptiness should be sought among the sixty-two convictions.

Manjusri: Where should the sixty-two convictions be sought?

Vimalakirti: They should be sought in the liberation of the Tathagatas.

Manjusri: Where should the liberation of the Tathagatas be sought?

Vimalakirti: It should be sought in the prime mental activity of all living beings. Manjusri, you ask me why I am without servants, but all Maras and opponents are my servants. Why? The Maras advocate this life of birth and death and the bodhisattva does not avoid

life. The heterodox opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all Maras and opponents are my servants.

Manjusri: Householder, of what sort is your sickness?

Vimalakirti: It is immaterial and invisible.

Manjusri: Is it physical or mental?

Vimalakirti: It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.

Manjusri: Householder, which of the four main elements is disturbed - earth, water, fire, or air?

Vimalakirti: Manjusri, I am sick only because the elements of living beings are disturbed by sicknesses.

Manjusri: Householder, how should a bodhisattva console another bodhisattva who is sick?

Vimalakirti: He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should urge him to confess his evil deeds, but not for the sake of absolution. He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, and his consciousness of working for the welfare of living beings. He should encourage him not to be distressed, but to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.

Manjusri asked, "Noble sir, how should a sick bodhisattva control his own mind?"

Vimalakirti replied, "Manjusri, a sick bodhisattva should control his own mind with the following consideration: Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the passions that result from unreal mental constructions, and hence ultimately nothing is perceived which can be said to be sick. Why? The body is the issue of the four main elements, and in these elements there is no owner and no agent. There is no self in this body, and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended. Therefore, thinking "I" should not adhere to any self, and "I" should rest in the knowledge of the root of illness,' he should abandon the conception of himself as a personality and produce the conception of himself as a thing, thinking, 'This body is an aggregate of many things; when it is born, only things are born; when it ceases, only things cease; these things have no awareness or feeling of each other; when they are born, they do not think, "I am born." When they cease, they do not think, "I cease."'

"Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: 'Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.'

"What is the elimination of this sickness? It is the elimination of egoism and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is nondeviation, nonfluctuation, and nondistraction from equanimity. What is equanimity? It is the equality of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such equality makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.

"The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses. As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness. What things are perceived as objects? The three realms of existence are perceived as objects. What is the thorough understanding of the basic, apparent object? It is its nonperception, as no objects exist ultimately. What is nonperception? The internal subject and the external object are not perceived dualistically. Therefore, it is called nonperception.

"Manjusri, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Manjusri, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. For example, one is called 'hero' when one conquers the miseries of aging, sickness, and death.

"The sick bodhisattva should tell himself: 'Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.' Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion. The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage. As the Lord declares: 'It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.' Therefore, the bodhisattva should participate in liberation and should not participate in bondage.

"What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative technique is bondage for the bodhisattva. To engage in life in the world with full employment of liberative technique is liberation for the bodhisattva. To experience the taste of contemplation, meditation, and concentration without skill in liberative technique is bondage. To experience the taste of contemplation and meditation with skill in liberative technique is liberation. Wisdom not integrated with liberative technique is bondage, but wisdom integrated with liberative technique is liberation. Liberative technique not integrated with wisdom is bondage, but liberative technique integrated with wisdom is liberation.

"How is wisdom not integrated with liberative technique a bondage? Wisdom not integrated with liberative technique consists of concentration on voidness, signlessness, and wishlessness, and yet, being motivated by sentimental compassion, failure to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings it is bondage.

"How is wisdom integrated with liberative technique a liberation? Wisdom integrated with liberative technique consists of being motivated by the great compassion and thus of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness - and it is liberation.

"What is the bondage of liberative technique not integrated with wisdom? The bondage of liberative technique not integrated with wisdom consists of the bodhisattva's planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts.

"What is the liberation of liberative technique integrated with wisdom? The liberation of liberative technique integrated with wisdom consists of the bodhisattva's dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.

"Manjusri, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless. His liberative technique consists of not exhausting himself by trying to avoid all physical sickness, and in applying himself to accomplish the benefit of living beings, without interrupting the cycle of reincarnations. Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially. And his liberative technique lies in not seeking cessation of body, mind, or sicknesses.

"That, Manjusri, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.

"Not the domain of the ordinary individual and not the domain of the saint, such is the domain of the bodhisattva. The domain of the world yet not the domain of the passions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four Maras manifest, yet where all the works of Maras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the Four Holy Truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva.

"A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahma, such is the domain of the bodhisattva. The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, meditation, and concentration, where one does not reincarnate in the formless realms by force of these meditations and concentrations, such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the Tathagata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddha-fields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddha-fields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!"

When Vimalakirti had spoken this discourse, eight thousand of the gods in the company of the crown prince Manjusri conceived the spirit of unexcelled, perfect enlightenment.

(維摩詰所說經第五品 文殊師利問疾之3)

文殊師利言。如是居士。若來已更不來。若去已更不去。所以者何。來者無所從來。去者無所至。所可見者更不可見。且置是事。居士。是疾寧可忍不。療治有損不至增乎。世尊慇懃致問無量。居士。是疾何所因起。其生久如。當云何滅。維摩詰言。從癡有愛則我病生。以一切眾生病是故我病。若一切眾生病滅則我病滅。所以者何。菩薩為眾生故入生死。有生死則有病。若眾生得離病者。則菩薩無復病。譬如長者唯有一子。其子得病。父母亦病。若子病愈父母亦愈。菩薩如是。於諸眾生愛之若子。眾生病則菩薩病。眾生病愈菩薩亦愈。又言。是疾何所因起。菩薩病者以大悲起。文殊師利言。居士。此室何以空無侍者。維摩詰言。諸佛國土亦復皆空。又問。以何為空。答曰。以空空。又問。空何用空。答曰。以無分別空故空。又問。空可分別耶。答曰。分別亦空。又問。空當於何求。答曰。當於六十二見中求。又問。六十二見當於何求。答曰。當於諸佛解脫中求。又問。諸佛解脫當於何求。答曰。當於一切眾生心行中求。又仁所問何無侍者。一切眾魔及諸外道皆吾侍也。所以者何。眾魔者樂生死。菩薩於生死而不捨。外道者樂諸見。菩薩於諸見而不動。文殊師利言。居士所疾。為何等相。維摩詰言。我病無形不可見。又問。此病身合耶心合耶。答曰。非身合身相離故。亦非心合心如幻故。又問。地大水大火大風大。於此四大何大之病。答曰。是病非地大亦不離地大。水火風大亦復如是。而眾生病從四大起。以其有病是故我病。爾時文殊師利問維摩詰言。菩薩應云何慰喻有疾菩薩。維摩詰言。說身無常不說厭離於身。說身有苦不說樂於涅槃。說身無我而說教導眾生。說身空寂不說畢竟寂滅。說悔先罪而不說入於過去。以己之疾愍於彼疾。當識宿世無數劫苦。當念饒益一切眾生憶所修福。念於淨命。勿生憂惱常起精進。當作醫王療治眾病。菩薩應如是慰喻有疾菩薩令其歡喜。文殊師利言。居士。有疾菩薩云何調伏其心。維摩詰言。有疾菩薩應作是念。今我此病皆從前世妄想顛倒諸煩惱生。無有實法誰受病者。所以者何。四大合故假名為身。四大無主身亦無我。又此病起皆由著我。是故於我不應生著。既知病本即除我想及眾生想。當起法想。應作是念。但以眾法合成此身。起唯法起。滅唯法滅。又此法者各不相知。起時不言我起。滅時不言我滅。彼有疾菩薩為滅法想。當作是念。此法想者亦是顛倒。顛倒者是即大患。我應離之。云何為離。離我我所。云何離我我所。謂離二法。云何離二法。謂不念內外諸法行於平等。云何平等。為我等涅槃等。所以者何。我及涅槃此二皆空。以何為空。但以名字故空。如此二法無決定性。得是平等無有餘病。唯有空病空病亦空。是有疾菩薩以無所受而受諸受。未具佛法亦不滅受而取證也。設身有苦念惡趣眾生起大悲心。我既調伏亦當調伏一切眾生。但除其病而不除法。為斷病本而教導之。何謂病本。謂有攀緣。從有攀緣則為病本。何所攀緣。謂之三界。云何斷攀緣。以無所得。若無所得。則無攀緣。何謂無所得。謂離二見。何謂二見。謂內見外見是無所得。文殊師利。是為有疾菩薩調伏其心。為斷老病死苦是菩薩菩提。若不如是己所修治為無慧利。譬如勝怨乃可為勇。如是兼除老病死者菩薩之謂也。彼有疾菩薩應復作是念。如我此病非真非有。眾生病亦非真非有。作是觀時。於諸眾生若起愛見大悲。即應捨離。所以者何。菩薩斷除客塵煩惱而起大悲。愛見悲者則於生死有疲厭心。若能離此無有疲厭。在在所生不為愛見之所覆也。所生無縛能為眾生說法解縛。如佛所說。若自有縛能解彼縛無有是處。若自無縛。能解彼縛斯有是處。是故菩薩不應起縛。何謂縛何謂解。貪著禪味是菩薩縛。以方便生是菩薩解。又無方便慧縛。有方便慧解。無慧方便縛。有慧方便解。何謂無方便慧縛。謂菩薩以愛見心。莊嚴佛土成就眾生。於空無相無作法中而自調伏。是名無方便慧縛。何謂有方便慧解。謂不以愛見心莊嚴佛土成就眾生。於空無相無作法中。以自調伏而不疲厭。是名有方便慧解。何謂無慧方便縛。謂菩薩住貪欲瞋恚邪見等諸煩惱。而植眾德本。是名無慧方便縛。何謂有慧方便解。謂離諸貪欲瞋恚邪見等諸煩惱。而植眾德本。迴向阿耨多羅三藐三菩提。是名有慧方便解。文殊師利。彼有疾菩薩應如是觀諸法。又復觀身無常苦空非我。是名為慧。雖身有疾常在生死。饒益一切而不厭倦。是名方便。又復觀身身不離病病不離身。是病是身非新非故。是名為慧。設身有疾而不永滅。是名方便。文殊師利。有疾菩薩應如是調伏其心不住其中。亦復不住不調伏心。所以者何。若住不調伏心是愚人法。若住調伏心是聲聞法。是故菩薩不當住於調伏不調伏心。離此二法是菩薩行。在於生死不為污行。住於涅槃不永滅度。是菩薩行。非凡夫行非賢聖行。是菩薩行。非垢行非淨行。是菩薩行。雖過魔行。而現降眾魔。是菩薩行。求一切智無非時求。是菩薩行。雖觀諸法不生而不入正位。是菩薩行。雖觀十二緣起而入諸邪見。是菩薩行。雖攝一切眾生而不愛著。是菩薩行。雖樂遠離而不依身心盡。是菩薩行。雖行三界而不壞法性。是菩薩行。雖行於空而植眾德本。是菩薩行。雖行無相而度眾生。是菩薩行。雖行無作而現受身。是菩薩行。雖行無起而起一切善行。是菩薩行。雖行六波羅蜜而遍知眾生心心數法。是菩薩行。雖行六通而不盡漏。是菩薩行。雖行四無量心而不貪著生於梵世。是菩薩行。雖行禪定解脫三昧而不隨禪生。是菩薩行。雖行四念處而不永離身受心法。是菩薩行。雖行四正勤而不捨身心精進。是菩薩行。雖行四如意足而得自在神通。是菩薩行。雖行五根而分別眾生諸根利鈍。是菩薩行。雖行五力而樂求佛十力。是菩薩行。雖行七覺分而分別佛之智慧。是菩薩行。雖行八聖道而樂行無量佛道。是菩薩行。雖行止觀助道之法而不畢竟墮於寂滅。是菩薩行。雖行諸法不生不滅而以相好莊嚴其身。是菩薩行。雖現聲聞辟支佛威儀而不捨佛法。是菩薩行。雖隨諸法究竟淨相而隨所應為現其身。是菩薩行。雖觀諸佛國土永寂如空而現種種清淨佛土。是菩薩行。雖得佛道轉于法輪入於涅槃而不捨於菩薩之道。是菩薩行。說是語時文殊師利所將大眾。其中八千天子皆發阿耨多羅三藐三菩提心。

Vimalakirti Qingx (go-2)

Hitt sijun, diongxjiaw Vimalakirti simlai anxnex sniu, “Dnaxx Manjusri ham’ dairjiongr dauwdin beh laii :ar." 

Jiksii, ix iong sintongx-lat qra cur-lai venr kangx kangx, qra soxu mihqnia qapp sirjiaw longxx suaw jauw, dna’ kngr jit dingw bincngg, ix puawvni dyw dirr binrdingw. Manjusri zip laii cur nirr, knuar diyc cur-lai sniaw longxx byy, qanda’ jit dingw bingcngg. 

Hitt sii, Vimalakirti qongw, “Manjusri, huangingg! Liw laii, byy laii ee siongr; sna' qnir, byy sna' qnir ee siongr.”

(Vimalakirti Sutra - Chapter V The Consolation of the Invalid 2)

Meanwhile, the Licchavi Vimalakirti thought to himself, "Manjusri, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!"

Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid's couch upon which Vimalakirti himself was lying, no bed or couch or seat could be seen anywhere.

Then, the Licchavi Vimalakirti saw the crown prince Manjusri and addressed him thus: "Manjusri! Welcome, Manjusri! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing."

(維摩詰所說經第五品 文殊師利問疾之2)

爾時長者維摩詰心念。今文殊師利與大眾俱來。即以神力空其室內。除去所有及諸侍者。唯置一床以疾而臥。文殊師利既入其舍。見其室空無諸所有獨寢一床。時維摩詰言。善來文殊師利。不來相而來。不見相而見。

Vimalakirti Qingx (go-1)

 

Derr Go Pinw: Manjusri Bairvni

Hitt sii, Vuddyy qra Manjusri qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Manjusri qra Vuddyy qongw, “Sewjunx! Ham' hitt xui siongrzinn jicjiab jin' kunwlann. Ix cimx cimx tongdat sidsiongr, gauu enxsuad Hxuad ee qong'iaur, venlun ee jaidiau byy joxgai, diwhui byy jiongwgai. Posad itcer ee ingwhingg, ix longxx jaix. Jiongww vut viwbit ee vyxkor, ix byy jit hxang byy did .diyc. Ix tangx hanghok jiongww xmoo, jurjai suxiong sintongx. Ix u diwhui suxiong hongven ee hxuad hro langg' longxx ditdo. Suizenn zucuw, guaw qaidongx singsiu Vuddyy ee singwjiw kir qra vaiwhongw qapp bairvni.”

Dairjiongr lairdew ee jiongww posad, dua derjw, Sakra, Brahma, qapp sir xee tenongg dringw longxx anxnex sniu, "Dnaxx Manjusri qapp Vimalakirti nng xui dairsu beh siongdamm, vitdnia e enxsuad bibiau ee Hxuad."

Hitt sii, veh-cingx xee posad, go-vah xee sniabunn, qapp vaccingx xee tenzinn longxx beh duer ix kir.

Manjusri ham' jiongww posad, dua derjuw, ixqip jiongw tenzinn qiongqingr uii lehh sec jit linr liauxzu, zip Vaisali dua sniaa. 

(Vimalakirti Sutra - Chapter V The Consolation of the Invalid 1)

Then, the Buddha said to the crown prince, Manjusri, "Manjusri, go to the Licchavi Vimalakirti to inquire about his illness."

Manjusri replied, "Lord, it is difficult to attend upon the Licchavi Vimalakirti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the Buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative technique. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative technique. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can."

Thereupon, in that assembly, the bodhisattvas, the great disciples, the Sakras, the Brahmas, the Lokapalas, and the gods and goddesses, all had this thought: "Surely the conversations of the young prince Manjusri and that good man will result in a profound teaching of the Dharma."

Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Sakras, Brahmas, Lokapalas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Manjusri to listen to the Dharma. And the crown prince Manjusri, surrounded and followed by these bodhisattvas, disciples, Sakras, Brahmas, Lokapalas, gods, and goddesses, entered the great city of Vaisali.

(維摩詰所說經第五品 文殊師利問疾之1)

爾時佛告文殊師利。汝行詣維摩詰問疾。文殊師利白佛言。世尊。彼上人者難為詶對。深達實相善說法要。辯才無滯智慧無礙。一切菩薩法式悉知。諸佛祕藏無不得入。降伏眾魔遊戲神通。其慧方便皆已得度。雖然當承佛聖旨詣彼問疾。於是眾中諸菩薩大弟子釋梵四天王等咸作是念。今二大士文殊師利維摩詰共談。必說妙法。即時八千菩薩五百聲聞。百千天人皆欲隨從。於是文殊師利與諸菩薩大弟子眾及諸天人恭敬圍繞入毘耶離大城。

Vimalakirti Qingx (sir-4)

 

Vuddyy qra diongxjiaw ee qniaw Sudatta qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Sudatta qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii dirr guanw laurve ee cur nirr sed dua vowsix ee huathue, qiong’iongw soxu sabunn, vylybunn, guardy, sanwciah :ee, jenrbinn, quanqnuaw-qodok :ee, qapp kitjiac. Derr cid zit qimuaw, hitt sii, Vimalakirti laii dirr huathue qra guaw qongw, ‘Diongxjiaw ee qniaw! Dua vowsix ee huathue byy ingqaix cincniu liw soxx sed jitt kuanw, diyhh jyr vowsix Hxuad ee huathue. Jyr jaibut ee vowsix u sniaw loring?’

Guaw qongw, ‘Qusu! Simxmic qiyr jyr vowsix Hxuad ee huathue?’

Ix huedab qongxx, ‘Vowsix Hxuad byy dairsingx iacc lorbuew, qang sii qiong’iongw itcer jiongwsingx, jex qiyr jyr vowsix Hxuad ee huathue.'

'Anwjnuaw qongw lehh?'

'In'ui potesimx laii snix kiw jusimx. In'ui beh qiur jiongwsingx laii snix kiw dua visimx. In'ui beh hucii Jniar Hxuad laii snix kiw hixsimx. In'ui beh kipsiux diwhui laii snix kiw siawsimx. In'ui beh siusog tamsimx laii snix kiw dana(vowsix) paramita. In'ui beh qauwhuar huanrqimr :ee laii snix kiw sila(siuw qaiwlut) paramita. In'ui beh singjiu byy guaw laii snix kiw kanti(zimxsiu kutziok) paramita. In'ui beh lii sinx qapp simx ee siongr laii snix kiw virya(jingjinr) paramita. In'ui beh qriuu potee ee siongr laii snix kiw dhyana(sendnia) paramita. In'ui beh qriuu itcer diwhui laii snix kiw prajna(diwhui) paramita.

Qauwhuar jiongwsingx in'ui u bingvik kongsingr. Byy siawsag iuxuii ee henrsiong in'ui u bingvik byy siongwtew. Henxcud siursingx in'ui byy soxx jyr. Horcii Jniar Hxuad iong hongven ee lat. In'ui beh dro jiongwsingx laii snix kiw sir siu’iongg ee hxuad. Ixx qingwdiong itcer surbut laii druu gnorban ee simx. Dirr srinx-mia-jaii snix kiw huatsinx, huirbing, qapp qongdikjaii jitt snax hxang qencii. Dirr lak jiongw ikliam laii snix kiw jniar liam. Dirr lak jiongw junqingr qapp hiabhyy laii snix kiw jingwdit ee simx. Hing'uii duanjniar siusen laii snix kiw cingjing ee sinmia. Simx cingjing qapp hnuahiw laii cinqin singwhenn. Duiww og langg byy uanwhun laii diaux simx. Iong cutser ee qauwhuad laii snix kiw cimsinr. Jiauww vut soxx enxsuad kir sidjenr in'ui u je qenwbunn. In'ui byy siy' jner laii snix kiw anhann. Cuhiongr vut ee diwhui in'ui u jerjing. In'ui beh qaixtuad jiongwsingx ee sokvak laii siuhing. In'ui beh qriuu hyw siongr uanbuanw qapp cingjing ee vudtow laii snix kiw hokdig ee giap. 

Liauxqaiw itcer jiongwsingx simlai soxx sniu enxsuad siong'ingr ee hxuad laii kiw diwhui ee giap. Liauxqaiw itcer henrsiong, byy cruw byy siar, zip jit xee siongr ee mngg laii kiw diwhui ee giap. Dng itcer huanlyw, itcer jiongwgai, qapp itcer vutsen, laii snix kiw itcer senrgiap. In'ui did diyc itcer diwhui qapp itcer senrhuad laii snix kiw itcer vangjo vuddy ee hxuad. 

Zucuw, senrlamjuw! Jex dyrr si vowsix Hxuad ee huathue. Narr posad jyr jitt hy vowsix Hxuad ee huathue, dyrr si dua sijuw, iarr singjiu itcer sewqanx ee hog-cann.’

Sewjunx! Vimalakirti zucuw suathuad ee sii, jairdniuu ee vylybunn u nng-vah langg longxx huatsimx dirr anuttara-samyak-sambodhi. Guaw hitt sii simx did diyc cingjing, janwtanr ixjaw m vad u :ee, dyrr hiongr Vimalakirti ee kax quirvair, qra qewdat vaccingx ee judui vrag .lyc .laii hongrsiong. Ix m tec. Guaw qongw, ‘Qusu! Hibang liw jiapsiu, zen'au jiauww liw ee iwsur sangr hro vadd langg.’ 

Vimalakirti dyrr qra judui vunx jyr nng hxun, jit hxun vunx hro huathue lairdew siongrr vinjen ee kitjiac, tec jit hxun qingwhong hro Dusprasaha(Lann Sringr) Zulaii. Huathue lairdew ee jingwlngg longxx knuar diyc qongbingg qoktow ee Dusprasaha Zulaii, qycc knuar diyc judui dirr hitt xee vudtow dingxquann venr jyr sir qix tiau ee vyxdaii, vyxdaii ee sir bin u jonggiamm ee jngsing, longxx byy siy’ jiaver. 

Hitt sii, Vimalakirti henrcud sintongx venwhuar liauxau anxnex qongw, ‘Narr sijuw ixx vingdingw simx si’uw hro siongrr vinjen ee kitjiac, cincniu Zulaii hog-cann ee siongr byy soxx hunved. Vingdingw ee dairvisimx byy qriuu qyxvyr. Jex dyrr qiyr jyr vowsix Hxuad uanbuanw.’

Sniaa lairdew siongrr vinjen ee kitjiac knuar diyc sintongx-lat qycc tniax diyc ix soxx qongw, longxx huatsimx dirr anuttara-samyak-sambodhi. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.

Dyrr anxnex, jiongww posad 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 IV The Reluctance of the Bodhisattvas 4)

The Buddha then said to the merchant's son, Sudatta, "Noble son, go to the Licchavi Vimalakirti to inquire about his illness."

Sudatta replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day in my father's house when, in order to celebrate a great sacrifice, I was bestowing gifts upon religious devotees, Brahmans, the poor, the wretched, the unfortunate, beggars, and all the needy. On the seventh and final day of this great sacrifice, the Licchavi Vimalakirti came there and said, 'Merchant's son, you should not celebrate a sacrifice in this way. You should celebrate a Dharma-sacrifice. What is the use of the sacrifice of material things?'

"I then asked him, 'How does one give a Dharma-sacrifice?'

"He replied, 'A Dharma-sacrifice is that which develops living beings without beginning or end, giving gifts to them all simultaneously. What is that? It consists of the great love which is consummated in enlightenment; of the great compassion which is consummated in the concentration of the holy Dharma on the liberation of all living beings; of the great joy which is consummated in the awareness of the supreme happiness of all living beings; and of the great equanimity which is consummated in concentration through knowledge.

"'The Dharma-sacrifice consists of the transcendence of generosity, which is consummated in peacefulness and self-discipline; of the transcendence of morality, which is consummated in the moral development of immoral beings; of the transcendence of tolerance, consummated through the principle of selflessness; of the transcendence of effort, consummated in initiative toward enlightenment; of the transcendence of meditation, consummated in the solitude of body and mind; and of the transcendence of wisdom, consummated in the omniscient gnosis.

"'The Dharma-sacrifice consists of the meditation of voidness, consummated in effectiveness in the development of all living beings; of the meditation of signlessness, consummated in the purification of all compounded things; and of the meditation of wishlessness, consummated in voluntarily assuming rebirths.

"'The Dharma-sacrifice consists of heroic strength, consummated in the upholding of the holy Dharma; of the power of life, consummated in the means of unification; of the absence of pride, consummated in becoming the slave and the disciple of all living beings; of the gain of body, health, and wealth, consummated by the extraction of essence from the essenceless; of mindfulness, consummated by the six remembrances; of positive thought, consummated through the truly enjoyable Dharma; of purity of livelihood, consummated by correct spiritual practice; of the respect of saints, consummated by joyful and faithful service; of soberness of mind, consummated by absence of dislike for ordinary people; of high resolve, consummated by renunciation; of skill in erudition, consummated by religious practice; of retirement in solitary retreats, consummated by understanding things free of passions; of introspective meditation, consummated by attainment of the Buddha-gnosis; of the stage of the practice of yoga, consummated by the yoga of liberating all living beings from their passions.

"'The Dharma-sacrifice consists of the store of merit which is consummated by the auspicious signs and marks, the ornaments of the buddha-fields, and all other means of development of living beings; of the store of knowledge which is consummated in the ability to teach the Dharma according to the thoughts and actions of all living beings; of the store of wisdom, which is consummated in the uniform gnosis free of acceptance and rejection in regard to all things; of the store of all roots of virtue, consummated in the abandonment of all passions, obscurations, and unvirtuous things; and of the attainment of all the aids to enlightenment, consummated in the realization of the gnosis of omniscience as well as in accomplishment of all virtue.

"'That, noble son, is the Dharma-sacrifice. The bodhisattva who lives by this Dharma-sacrifice is the best of sacrificers, and, through his extreme sacrifice, is himself worthy of offerings from all people, including the gods.'

"Lord, as soon as the householder had discoursed thus, two hundred Brahmans among the crowd of Brahmans present conceived the spirit of unexcelled, perfect enlightenment. And I, full of astonishment, having saluted this good man by touching his feet with my head, took from around my neck a necklace of pearls worth one hundred thousand pieces of gold and offered it to him. But he would not accept it. I then said to him, 'Please accept, good man, this necklace of pearls, out of compassion for me, and give it to whomsoever you wish.'

"Then, Vimalakirti took the pearls and divided them into two halves. He gave one half of them to the lowliest poor of the city, who had been disdained by those present at the sacrifice. The other half he offered to the Tathagata Dusprasaha. And he performed a miracle such that all present beheld the universe called Marici and the Tathagata Dusprasaha. On the head of the Tathagata Dusprasaha, the pearl necklace took the form of a pavilion, decorated with strings of pearls, resting on four bases, with four columns, symmetrical, well constructed, and lovely to behold. Having shown such a miracle, Vimalakirti said, 'The giver who makes gifts to the lowliest poor of the city, considering them as worthy of offering as the Tathagata himself, the giver who gives without any discrimination, impartially, with no expectation of reward, and with great love - this giver, I say, totally fulfills the Dharma-sacrifice.'

"Then the poor of the city, having seen that miracle and having heard that teaching, conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

In the same way, all the bodhisattvas, great spiritual heroes, told the stories of their conversations with Vimalakirti and declared their reluctance to go to him.

(維摩詰所說經第四品 菩薩之4)

佛告長者子善德。汝行詣維摩詰問疾。善德白佛言。世尊我不堪任詣彼問疾。所以者何。憶念我昔自於父舍設大施會。供養一切沙門婆羅門及諸外道貧窮下賤孤獨乞人。期滿七日。時維摩詰來入會中。謂我言。長者子。夫大施會不當如汝所設。當為法施之會。何用是財施會為。我言。居士。何謂法施之會。答曰。法施會者。無前無後一時供養一切眾生。是名法施之會。曰何謂也。謂以菩提起於慈心。以救眾生。起大悲心。以持正法起於喜心。以攝智慧行於捨心。以攝慳貪起檀波羅蜜。以化犯戒起尸羅波羅蜜。以無我法起羼提波羅蜜。以離身心相起毘梨耶波羅蜜。以菩提相起禪波羅蜜。以一切智起般若波羅蜜。教化眾生而起於空。不捨有為法而起無相。示現受生而起無作。護持正法起方便力。以度眾生起四攝法。以敬事一切起除慢法。於身命財起三堅法。於六念中。起思念法。於六和敬起質直心。正行善法起於淨命。心淨歡喜起近賢聖。不憎惡人起調伏心。以出家法起於深心。以如說行起於多聞。以無諍法起空閑處。趣向佛慧起於宴坐。解眾生縛起修行地。以具相好及淨佛土起福德業。知一切眾生心念如應說法起於智業。知一切法不取不捨。入一相門起於慧業。斷一切煩惱一切障礙一切不善法起一切善業。以得一切智慧一切善法。起於一切助佛道法。如是善男子。是為法施之會。若菩薩住是法施會者。為大施主。亦為一切世間福田。世尊。維摩詰說是法時。婆羅門眾中二百人皆發阿耨多羅三藐三菩提心。我時心得清淨歎未曾有。稽首禮維摩詰足。即解瓔珞價直百千。以上之。不肯取。我言居士。願必納受隨意所與。維摩詰乃受瓔珞分作二分。持一分施此會中一最下乞人。持一分奉彼難勝如來。一切眾會皆見光明國土難勝如來。又見珠瓔在彼佛上變成四柱寶臺四面嚴飾不相障蔽。時維摩詰。現神變已作是言。若施主等心施一最下乞人。猶如如來福田之相無所分別。等于大悲不求果報。是則名曰具足法施。城中一最下乞人。見是神力聞其所說。皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。如是諸菩薩各各向佛說其本緣。稱述維摩詰所言。皆曰不任詣彼問疾。

Vimalakirti Qingx (sir-3)

 

Vuddyy qra Jagatimdhara (Hucii Sewqanx) Posad qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Jagatimdhara qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii guaw diamr dirr anjing ee cur nirr. Hitt sii, Mara moongg cua jit-bxan nng-cingx xee tenluw, guarhing cincniu Sakra, longr qxow, jraur gak, ex henn, qycc cniuwquax laii guaw ee soxjai. Ix qapp quanwsiok longxx hiongr guaw ee kax quirvair, zen'au habjiongw qiongqingr kia dirr vnix:a. Guaw liahjunw ix si Sakra, dyrr qra qongw, ‘Kausika, huangingg liw laii! Suizenn liw u hokkir, iarr m tangx suiir hongwciongr. Diyhh quancad go jiongw iogbong si busiongg laii qriuu senrvunw, iong srinx, mia, qapp jaii siuhing qensit ee huatmngg.’

Ix dyrr qra guaw qongw, ‘Hyw langg! Cniaw jiapsiu jitt jit-bxan nng-cingx xee tenluw. Inx tangx qra liw vniawsaur qapp suhau.’

Guaw qongw, ‘Kausika! M tangx qra jiaxee uihuanw Hxuad :ee hro guaw. Guaw si sabunn, Sakya ee derjuw, jitt hy duiww guaw byy sikhap.’

Qongw iauxx bue liauw, hitt sii, Vimalakirti laii qra guaw qongw, ‘Ix m si Sakra, si Mara laii beh ziauxluan liw siuhing.’

Ix dyrr qra Mara qongw, 'Jiaxee tenlunw tangx hro guaw. Guaw jitt hy langg tangx jiapsiu.'

Mara jin' qniax, sniu qongxx, 'Vimalakirti, liw mair laii huann :guaw.' Ix sniu beh unxhingg, mrqycc byy huatdo, iong jin ix sintongx ee lat iarr jauw be kir. Liammisii, ix tniax diyc kongdiongx u sniax qongw, ‘Mara! Jiaxee tenluw diyhh hro ix, liw jiacc tangx lirkuix.’

Mara jin' qniax, qnuaxqinw hro :ix. Hitt sii, Vimalakirti qra tenluw qongw, ‘Mara qra linw hro :guaw. Dnaxx linw diyhh huatsimx dirr anuttara-samyak-sambodhi.’ 

Jiksii, ix jiauww sikhap inx :ee uirr inx suathuad, hro inx huad kiw dyrsimx, qycc qongw, ‘Linw ixqingx huad kiw dyrsimx, tangx qriuu Hxuad ee kuaiwlok, byy ingqaix qycc qriuu go jiongw iogbong ee kuaiwlok.’

Tenluw dyrr mng qongxx, ‘Sniaw si Hxuad ee kuaiwlok?’

Ix huedab qongxx, ‘Sisiongg sinr vut si kuaiwlok. Air tniax Hxuad si kuaiwlok. Qiong’iongw jingwlangg si kuaiwlok. Lirkuix go jiongw iogbong si kuaiwlok. Quanknuar gnow-dxir cincniu cat si kuaiwlok. Quanknuar sxur-dua cincniu dok juaa si kuaiwlok. Quanknuar lak qinx si kangx si kuaiwlok. Suisii vyxho dyrsimx si kuaiwlok. Lirig jiongwsingx si kuaiwlok. Qiongqingr qapp qiong'iongw sensnix si kuaiwlok. Siwqer vowsix si kuaiwlok. Qencii siuw qaiwlut si kuaiwlok. Zimxsiu kutziok qycc ziusun si kuaiwlok. Qutlat jxig senrqinx si kuaiwlok. Sendnia simx byy luan si kuaiwlok. Lirkuix uwuer, u bingtongx ee diwhui si kuaiwlok. Hro langg' huad potesimx si kuaiwlok. Hanghok jiongww xmoo si kuaiwlok. Dng soxu huanlyw si kuaiwlok. Cingjing vut ee qoktow si kuaiwlok. Uirr singjiu hyw siongr soxiw siulen jiongxjiongw qongdig si kuaiwlok. Jonggiamm dyrdniuu si kuaiwlok. Tniax diyc cim’yr ee Hxuad be qnia’uir si kuaiwlok. Singjiu snax jiongw qaixtuad ee huatmngg si kuaiwlok, m si sii did qaixtuad si kuaiwlok. Cinqin siang'yc si kuaiwlok. Diamr dirr m si siang'yc lairdew, simdiongx byy quawgai si kuaiwlok. Inxdy qapp vangjo u siaa qenwsig :ee si kuaiwlok. Cinqin senrdiwsig si kuaiwlok. Simx hnuahiw cingjing si kuaiwlok. Siuhing buliong dypinw ee Hxuad si kuaiwlok. Jiaxee dyrr si posad Hxuad ee kuaiwlok.’

Hitt sii, moongg qra jiongww tenluw qongw, ‘Guaw beh air linw dngw kir tenqiongx.’

Jiongww tenluw qongw, ‘Liw qra guanw sangr hro jitt xui qusu. Did diyc Hxuad ee kuaiwlok, guanw jin’ kuaiwlok, byy qycc beh qriuu go jiongw iogbong ee kuaiwlok.’

Mara qongw, ‘Qusu tangx siawsag jiaxee tenluw bor? Tangx qra itcer soxu si'uw hro langg' :ee jiacc si posad.’

Vimalakirti qongw, ‘Guaw ixqingx siawsag. Liw tangx cua inx lirkuix, hro itcer jiongwsingx beh did Hxuad ee guan uanbuanw.’

Hiaxee tenluw mng Vimalakirti qongxx, “Guanw diyhh zuhyy diamr dirr moqiongx?’

Vimalakirti qongw, ‘Jiongww jixmue! U jit jiongw huatmngg qiyr jyr buqiongjin dinghuew. Linw diyhh yc. Buqiongjin dinghuew kyxviw jit jnuaw dinghuew diamw dyc vaccingx jnuaw dinghuew, tangx hro oamr ee soxjai longxx venr qongbingg, qongbingg quibuew vutjin. Zucuw, jiongww jixmue! Jit xee posad inxdy vaccingx xee jiongwsingx, hro inx huatsimx dirr anuttara-samyak-sambodhi. Inx ee dyrsimx iarr be bedjin. Jiauww qokk langg soxx enxsuad ee Hxuad, itcer senrhuad jurzenn e jingqax. Jex qiyr jyr buqiongjin dinghuew. Linw suizenn druar dirr moqiongx, iong jitt xee buqiongjin dinghuew, tangx hro bubanrsor ee tenjuw qapp tenluw huatsimx dirr anuttara-samyak-sambodhi. Linw tangx vywdab vut ee xunx, iarr tangx dua dua lirig itcer jiongwsingx.’

Hitt sii, tenluw tauu qapp bin vair Vimalakirti ee kax, duer Mara dngw kir tenqiongx hutzenn byy .kir. Sewjunx! Vimalakirti u jitt hy jurjai sintongx ee lat, qycc u diwhui qapp venrlun ee jaidiau. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter IV The Reluctance of the Bodhisattvas 3)

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

Jagatimdhara replied, "My Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day, when I was at home, the wicked Mara, disguised as Indra and surrounded with twelve thousand heavenly maidens, approached me with the sounds of music and singing. Having saluted me by touching my feet with his head, he withdrew with his retinue to one side. I then, thinking he was Sakra, the king of the gods, said to him, 'Welcome, O Kausika! You should remain consciously aware in the midst of the pleasures of desire. You should often think on impermanence and strive to utilize the essential in body, life, and wealth.'

"Mara then said to me, 'Good sir, accept from me these twelve thousand divine maidens and make them your servants.'

"I replied, 'O Kausika, do not offer me, who am religious and a son of the Sakya, things which are not appropriate. It is not proper for me to have these maidens.'

"No sooner had I said these words than the Licchavi Vimalakirti came there and said to me, 'Noble son, do not think that this is Indra! This is not Indra but the evil Mara, who has come to ridicule you.'

"Then the Licchavi Vimalakirti said to Mara, 'Evil Mara, since these heavenly maidens are not suitable for this religious devotee, a son of the Sakya, give them to me.'

"Then Mara was terrified and distressed, thinking that the Licchavi Vimalakirti had come to expose him. He tried to make himself invisible, but, try as he might with all his magical powers, he could not vanish from sight. Then a voice resounded in the sky, saying, 'Evil One, give these heavenly maidens to the good man Vimalakirti, and only then will you be able to return to your own abode.'

"Then Mara was even more frightened and, much against his will, gave the heavenly maidens.

"The Licchavi Vimalakirti, having received the goddesses, said to them, 'Now that you have been given to me by Mara, you should all conceive the spirit of unexcelled, perfect enlightenment.'

"He then exhorted them with discourse suitable for their development toward enlightenment, and soon they conceived the spirit of enlightenment. He then said to them, 'You have just conceived the spirit of enlightenment. From now on, you should devote yourselves to find joy in pleasures of the Dharma, and should take no pleasure in desires.'

"They then asked him, 'What is "joy in the pleasures of the Dharma"?'

"He declared, 'It is the joy of unbreakable faith in the Buddha, of wishing to hear the Dharma, of serving the Sangha and honoring the spiritual benefactors without pride. It is the joy of renunciation of the whole world, of not being fixed in objects, of considering the five aggregates to be like murderers, of considering the elements to be like venomous serpents, and of considering the sense-media to be like an empty town. It is the joy of always guarding the spirit of enlightenment, of helping living beings, of sharing through generosity, of not slackening in morality, of control and tolerance in patience, of thorough cultivation of virtue by effort, of total absorption in meditation, and of absence of passions in wisdom. It is the joy of extending enlightenment, of conquering the Maras, of destroying the passions, and of purifying the buddha-field. It is the joy of accumulating all virtues, in order to cultivate the auspicious marks and signs. It is the joy of the liberation of nonintimidation when hearing the profound teaching. It is the joy of exploration of the three doors of liberation, and of the realization of liberation. It is the joy of being an ornament of the seat of enlightenment, and of not attaining liberation at the wrong time. It is the joy of serving those of equal fortune, of not hating or resenting those of superior fortune, of serving the spiritual benefactors, and of avoiding sinful friends. It is the joy of the superior gladness of faith and devotion to the Dharma. It is the joy of acquiring liberative techniques and of the conscious cultivation of the aids to enlightenment. Thus, the bodhisattva admires and finds joy in the delights of the Dharma.'

"Thereupon, Mara said to the goddesses, 'Now come along and let us return home.'

"They said, 'You gave us to this householder. Now we should enjoy the delights of the Dharma and should no longer enjoy the pleasures of desires.'

"Then Mara said to the Licchavi Vimalakirti, 'If it is so that the bodhisattva, the spiritual hero, has no mental attachment, and gives away all his possessions, then, householder, please give me these goddesses.'

"Vimalakirti replied, 'They are given, Mara. Go home with your retinue. May you fulfill the religious aspirations of all living beings!'

"Then the goddesses, saluting Vimalakirti, said to him, 'Householder, how should we live in the abode of the Maras?'

"Vimalakirti replied, 'Sisters, there is a door of the Dharma called "The Inexhaustible Lamp." Practice it! What is it? Sisters, a single lamp may light hundreds of thousands of lamps without itself being diminished. Likewise, sisters, a single bodhisattva may establish many hundreds of thousands of living beings in enlightenment without his mindfulness being diminished. In fact, not only does it not diminish, it grows stronger. Likewise, the more you teach and demonstrate virtuous qualities to others, the more you grow with respect to these virtuous qualities. This is the door of the Dharma called "The Inexhaustible Lamp." When you are living in the realm of Mara, inspire innumerable gods and goddesses with the spirit of enlightenment. In such a way, you will repay the kindness of the Tathagata, and you will become the benefactors of all living beings.'

"Then, those goddesses bowed at the feet of the Licchavi Vimalakirti and departed in the company of Mara. Thus, Lord, I saw the supremacy of the magical power, wisdom, and eloquence of the Licchavi Vimalakirti, and therefore I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第四品 菩薩之3)

佛告持世菩薩。汝行詣維摩詰問疾。持世白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔住於靜室。時。魔波旬從萬二千天女。狀如帝釋鼓樂絃歌來詣我所。與其眷屬稽首我足。合掌恭敬於一面立。我意謂是帝釋。而語之言。善來憍尸迦。雖福應有不當自恣。當觀五欲無常以求善本。於身命財而修堅法。即語我言。正士。受是萬二千天女可備掃灑。我言。憍尸迦。無以此非法之物要我沙門釋子此非我宜。所言未訖時維摩詰來謂我言。非帝釋也。是為魔來嬈固汝耳。即語魔言。是諸女等可以與我。如我應受。魔即驚懼念。維摩詰將無惱我。欲隱形去而不能隱。盡其神力亦不得去。即聞空中聲曰。波旬。以女與之乃可得去。魔以畏故俛仰而與。爾時維摩詰語諸女言。魔以汝等與我。今汝皆當發阿耨多羅三藐三菩提心。即隨所應而為說法令發道意。復言。汝等已發道意。有法樂可以自娛。不應復樂五欲樂也。天女即問。何謂法樂。答言。樂常信佛。樂欲聽法。樂供養眾。樂離五欲。樂觀五陰如怨賊。樂觀四大如毒蛇。樂觀內入如空聚。樂隨護道意。樂饒益眾生。樂敬養師。樂廣行施。樂堅持戒。樂忍辱柔和。樂勤集善根。樂禪定不亂。樂離垢明慧。樂廣菩提心。樂降伏眾魔。樂斷諸煩惱。樂淨佛國土。樂成就相好故修諸功德。樂嚴道場。樂聞深法不畏。樂三脫門。不樂非時。樂近同學。樂於非同學中心無恚礙。樂將護惡知識。樂親近善知識。樂心喜清淨。樂修無量道品之法。是為菩薩法樂。於是波旬告諸女言。我欲與汝俱還天宮。諸女言。以我等與此居士。有法樂我等甚樂。不復樂五欲樂也。魔言。居士可捨此女。一切所有施於彼者。是為菩薩。維摩詰言。我已捨矣。汝便將去。令一切眾生得法願具足。於是諸女問維摩詰。我等云何止於魔宮。維摩詰言。諸姊有法門名無盡燈。汝等當學。無盡燈者。譬如一燈燃百千燈。冥者皆明。明終不盡。如是諸姊。夫一菩薩開導百千眾生。令發阿耨多羅三藐三菩提心。於其道意亦不滅盡。隨所說法而自增益一切善法。是名無盡燈也。汝等雖住魔宮。以是無盡燈。令無數天子天女發阿耨多羅三藐三菩提心者。為報佛恩。亦大饒益一切眾生。爾時天女。頭面禮維摩詰足。隨魔還宮忽然不現。世尊。維摩詰有如是自在神力智慧辯才。故我不任詣彼問疾。

Vimalakirti Qingx (sir-2)

 

Vuddyy qra Prabhavyuha (Qongbingg Jonggiamm) Dongjuw qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Prabhavyuha qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii guaw u jit vaiw lirkuix Vaisali dua sniaa. Hitt sii, Vimalakirti duxduxx zip sniaa. Guaw dyrr qra qingwlew suar mng qongxx, ‘Qusu an’ dyc’ui laii?’ 

Ix rinr guaw qongxx, ‘Guaw an’ dyrdniuu laii.’

Guaw qra mng qongxx, ‘Dyrdniuu si sniaw?’

Ix huedab qongxx, ‘Didsimx si dyrdniuu, in’ui byy hiqew. Huatsimx siuhing si dyrdniuu, in’ui tangx vanrsu. Cimsinr si dyrdniuu, in’ui tangx jingqax qongdig. Potesimx si dyrdniuu, in’ui be u cacog. Vowsix si dyrdniuu, in’ui byy qitai vywdab. Cisiuw qaiwlut si dyrdniuu, in’ui guan tangx uanbuanw singjiu. Zimxsiu kutziok si dyrdniuu, in’ui duiww jiongwsingx simx byy quawgai. Jingjinr si dyrdniuu, in'ui be vindnua be tewvo. Sendnia si dyrdniuu, in’ui simx tangx diaux hro ziuluanw. Diwhui si dyrdniuu, in’ui tangx qnir diyc jiongxjiongw henrsiong. Jusimx si dyrdniuu, in’ui tangx vingwdingw duiwtai jiongwsingx. Visimx si dyrdniuu, in’ui tangx zimxsiu pilyy qapp sinkow. Hixsimx si dyrdniuu, in’ui hnuahiw tniax diyc Hxuad. Siawsimx si dyrdniuu, in’ui tangx dng hun qapp air. Sintongx si dyrdniuu, in'ui tangx singjiu lak jiongw sintongx. Qaixtuad si dyrdniuu, in’ui tangx siawsag huanlyw. Hongven si dyrdniuu, in’ui tangx qauwhuar jiongwsingx. Sir jiongw siu'iongg si dyrdniuu, in’ui tangx siu'iongg jiongwsingx. Je qenwbunn si dyrdniuu, in’ui tangx jiauww soxx tniax .diyc .ee kir siuhing. Diaux simx si dyrdniuu, in’ui duiww jiongxjiongw henrsiong tangx u jniar quancad. Snax-jap-cid dyrpinw si dyrdniuu, in’ui tangx kiwsag iuxuii ee henrsiong. Jinliw si dyrdniuu, in'ui tangx lirkuix sewqanx ee byy jinsit. In'enn soxx kiw :ee si dyrdniuu, in’ui tangx liauxqaiw bubingg simrjiww lau qapp siw longxx buqiongjin. Jiongxjiongw huanlyw si dyrdniuu, in’ui tangx jaix sit siongr. Jiongwsingx si dyrdniuu, in’ui tangx jaix byy guaw. Itcer henrsiong si dyrdniuu, in’ui tangx jaix jiongxjiongw henrsiong si kangx :ee. Hanghok xmoo si dyrdniuu, in’ui tangx hro simx byy kix byy dongriauu. Samqair si dyrdniuu, in’ui tangx liauxqaiw byy soxx kir :ee. Sraix qiyr si dyrdniuu, in’ui tangx byy soxx qnia’uir. Jap jiongw lat, sir jiongw byy qnia'uir, qapp jap-veh jiongw m si qiongrtongx ee hxuad si dyrdniuu, in’ui be huan jiongxjiongw quewsit. Snax jiongw bingtongx si dyrdniuu, in’ui byy qycc u jiongwgai cunx lehh. Itliam jaix itcer henrsiong si dyrdniuu, in’ui tangx singjiu itcer diwhui. Soxiw senrlamjuw, posad narr jiauww jiongxjiongw paramita laii qauwhuar jiongwsingx, ix soxu ee hingdong-qixjiw longxx si dyrdniuu, tangx jaix soxu longxx an’ dyrdniuu laii diamr dirr vudhuad.’

Ix zucuw suathuad ee sii, u go-vah xee tenzinn longxx huatsimx dirr anuttara-samyak-sambodhi. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter IV The Reluctance of the Bodhisattvas 2)

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

Prabhavyuha replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day, when I was going out of the great city of Vaisali, I met the Licchavi Vimalakirti coming in. He greeted me, and I then addressed him: 'Householder, where do you come from?' He replied, 'I come from the seat of enlightenment.' I then inquired, 'What is meant by "seat of enlightenment"?' He then spoke the following words to me, 'Noble son, the seat of enlightenment is the seat of positive thought because it is without artificiality. It is the seat of effort, because it releases energetic activities. It is the seat of high resolve, because its insight is superior. It is the seat of the great spirit of enlightenment, because it does not neglect anything.

"'It is the seat of generosity, because it has no expectation of reward. It is the seat of morality, because it fulfills all commitments. It is the seat of tolerance, because it is free of anger toward any living being. It is the seat of effort, because it does not turn back. It is the seat of meditation, because it generates fitness of mind. It is the seat of wisdom, because it sees everything directly.

"'It is the seat of love, because it is equal to all living beings. It is the seat of compassion, because it tolerates all injuries. It is the seat of joy, because it is joyfully devoted to the bliss of the Dharma. It is the seat of equanimity, because it abandons affection and aversion.

"'It is the seat of paranormal perception, because it has the six superknowledges. It is the seat of liberation, because it does not intellectualize. It is the seat of liberative technique, because it develops living beings. It is the seat of the means of unification, because it brings together living beings. It is the seat of learning, because it makes practice of the essence. It is the seat of decisiveness, because of its precise discrimination. It is the seat of the aids to enlightenment, because it eliminates the duality of the compounded and the uncompounded. It is the seat of truth, because it does not deceive anyone.

"'It is the seat of interdependent origination, because it proceeds from the exhaustion of ignorance to the exhaustion of old age and death. It is the seat of eradication of all passions, because it is perfectly enlightened about the nature of reality. It is the seat of all living beings, because all living beings are without intrinsic identity. It is the seat of all things, because it is perfectly enlightened with regard to voidness.

"'It is the seat of the conquest of all devils, because it never flinches. It is the seat of the triple world, because it is free of involvement. It is the seat of the heroism that sounds the lion's roar, because it is free of fear and trembling. It is the seat of the strengths, the fearlessnesses, and all the special qualities of the Buddha, because it is irreproachable in all respects. It is the seat of the three knowledges, because in it no passions remain. It is the seat of instantaneous, total understanding of all things, because it realizes fully the gnosis of omniscience.

"'Noble son, when bodhisattvas are thus endowed with the transcendences, the roots of virtue, the ability to develop living beings, and the incorporation of the holy Dharma, whether they lift up their feet or put them down, they all come from the seat of enlightenment. They come from the qualities of the Buddha, and stand on the qualities of the Buddha.'

"Lord, when Vimalakirti had explained this teaching, five hundred gods and men conceived the spirit of enlightenment, and I became speechless. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第四品 菩薩之2)

於佛告光嚴童子。汝行詣維摩詰問疾。光嚴白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔出毘耶離大城。時維摩詰方入城。我即為作禮而問言。居士從何所來。答我言。吾從道場來。我問道場者何所是。答曰。直心是道場無虛假故。發行是道場能辦事故。深心是道場增益功德故。菩提心是道場無錯謬故。布施是道場不望報故。持戒是道場得願具故。忍辱是道場於諸眾生心無礙故。精進是道場不懈退故。禪定是道場心調柔故。智慧是道場現見諸法故。慈是道場等眾生故。悲是道場忍疲苦故。喜是道場悅樂法故。捨是道場憎愛斷故。神通是道場成就六通故。解脫是道場能背捨故。方便是道場教化眾生故。四攝是道場攝眾生故。多聞是道場如聞行故。伏心是道場正觀諸法故。三十七品是道場捨有為法故。諦是道場不誑世間故。緣起是道場無明乃至老死皆無盡故。諸煩惱是道場知如實故。眾生是道場知無我故。一切法是道場知諸法空故。降魔是道場不傾動故。三界是道場無所趣故。師子吼是道場無所畏故。力無畏不共法是道場無諸過故。三明是道場無餘礙故。一念知一切法是道場成就一切智故。如是善男子。菩薩若應諸波羅蜜教化眾生。諸有所作舉足下足。當知皆從道場來住於佛法矣。說是法時五百天人皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。

Vimalakirti Qingx (sir-1)

 

Derr Sir Pinw: Posad

Dyrr anxnex, Vuddyy qra Bilik Posad qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Bilik qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii guaw uirr Tusita Ten'ongg qapp ix ee quanwsiok qangxsuad byy dywter ee siuhing. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Bilik! Sewjunx qra zinjiaw liw jyr qiwzin, qongxx liw qycc jit sxer tangx did diyc anuttara-samyak-sambodhi. Liw si dirr dycc jit sxer did diyc jyr qiwzin? Si dirr quewkir, birlaii, iacc henrjai? Narr dirr quewkir sxer, quewkir sxer ixx bet; narr dirr birlaii sxer, birlaii sxer iauxx bue qaur; narr dirr jitt sxer, jitt sxer byy jidsii diamr lehh. Jiauww Vuddyy soxx qangxsuad, bikiu liw jitt diap iarr snix, iarr lau, iarr bet. Narr ixx byy snix laii did diyc virr jyr qiwzin, byy snix dyrr si dirr jniar xui. Dirr jniar xui dyrr byy simxmih virr jyr qiwzin, iarr byy simxmih anuttara-samyak-sambodhi tangx did. Anwjnuaw qongw Bilik virr jyr qycc jit sxer ee qiwzin? Si an’ snix ee sii virr jyr qiwzin, iacc si an’ bet ee sii virr jyr qiwzin? Narr si snix ee sii virr jyr qiwzin, zuzuu vingrr byy snix. Narr si bet ee sii virr jyr qiwzin, zuzuu vingrr byy bet. Itcer jiongwsingx longxx qangrkuanw, itcer henrsiong iarr si zucuw, jiongww singwhenn iarr si zucuw, simrjiww Bilik iarr si zucuw. Narr Bilik did diyc virr jyr qiwzinn, itcer jiongwsingx iarr ingqaix virr jyr qiwzin. Si anwjnuaw lehh? Zuzuu byy nnx kuanw iarr be byy qangg. Narr Bilik did diyc anuttara-samyak-sambodhi, itcer jiongwsingx iarr longxx ingqaix did .diyc. Si anwjnuaw lehh? Itcer jiongwsingx dyrr si potee ee siongr. Narr Bilik did diyc beddo, itcer jiongwsingx iarr ingqaix beddo. Si anwjnuaw lehh? Jiongww vut jaix itcer jiongwsingx vitqingr jibbet dyrr si liappuann ee siongr, byy qycc u vadd kuanw jibbet. 

Soxiw qongxx Bilik, m tangx iong jitt xee qauwhuad kuanwiuw jiongww tenjuw, sidjai byy huatsimx dirr anuttara-samyak-sambodhi :ee, iarr byy dywter :ee. Bilik diyhh hro jiongww tenjuw siawsag hunved potee ee sniurhuad. Si anwjnuaw lehh? Potee berdangr ixx srinx did .diyc, iarr berdangr ixx simx did .diyc. 

Jibbet si potee, in'ui tangx bet soxu ee siongr. Byy soxx quanknuar si potee, in'ui lirkuix soxu ee inenn. Byy soxx jyr si potee, in'ui byy soxx sniu. Dng si potee, in'ui siawsag jiongxjiongw soxx qenr. Lii si posad, in'ui lirkuix jiongxjiongw bongrsiongw. Jiongwgai si potee, in'ui jiongwgai tangx jriw jiongxjiongw ee guan. Byy zip si potee, in'ui dyrr be tamsimx. Sun si potee, in'ui suisun zuzuu. Diamr lehh si potee, in'ui tangx diamr dirr huatsingr. Tetdew si potee, in'ui qaur jinsit ee qingxqair. Byy nng kuanw si potee, in'ui lirkuix ir qapp henrsiong ee hunved. Vingdingw si potee, in'ui ham’ hukongx qangrkuanw. Buuii si potee, in'ui byy snix, diamr lehh, qapp bet. Jaix si potee, in'ui liauxqaiw jiongwsingx ee simhing. Be jurjip si potee, in'ui be kansiap diyc qinx-mngg. Byy cuathap si potee, in'ui lirkuix huanlyw ee sibkir. Byy jurcur si potee, in'ui byy hingtew tangx diamr lehh ee soxjai. Qew miaa si potee, in'ui miazi si kangx. Zuzuu venwhuar si potee, in'ui byy qiucuw qapp kiwsag. Byy luan si potee, in'ui siongsiongg cingjing jursinx. Jigjing si potee, in'ui simsingr cingjingr. Byy qiucuw si potee, in'ui lirkuix knikib. Byy ca'ngi si potee, in'ui jiongxjiongw henrsiong vingdingw. Byy vixping si poteee, in'ui berdangr vixzu. Bibiau si potee, in'ui jiongxjiongw henrsiong yh jaix yh liauxqaiw.’

Sewjunx! Vimalakirti zucuw suathuad ee sii, u nng-vah xee tenjuw did diyc byy snix-bet ee diwhui. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter IV The Reluctance of the Bodhisattvas 1)

Then, the Buddha said to the bodhisattva Maitreya, "Maitreya, go to the Licchavi Vimalakirti to inquire about his illness."

Maitreya replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day I was engaged in a conversation with the gods of the Tusita heaven, the god Samtusita and his retinue, about the stage of nonregression of the great bodhisattvas. At that time, the Licchavi Vimalakirti came there and addressed me as follows:

"'Maitreya, the Buddha has prophesied that only one more birth stands between you and unexcelled, perfect enlightenment. What kind of birth does this prophecy concern, Maitreya? Is it past? Is it future? Or is it present? If it is a past birth, it is already finished. If it is a future birth, it will never arrive. If it is a present birth, it does not abide. For the Buddha has declared, "Bhikshus, in a single moment, you are born, you age, you die, you transmigrate, and you are reborn."

"'Then might the prophecy concern birthlessness? But birthlessness applies to the stage of destiny for the ultimate, in which there is neither prophecy nor attainment of perfect enlightenment.

"'Therefore, Maitreya, is your reality from birth? Or is it from cessation? Your reality as prophesied is not born and does not cease, nor will it be born nor will it cease. Furthermore, your reality is just the same as the reality of all living beings, the reality of all things, and the reality of all the holy ones. If your enlightenment can be prophesied in such a way, so can that of all living beings. Why? Because reality does not consist of duality or of diversity. Maitreya, whenever you attain Buddhahood, which is the perfection of enlightenment, at the same time all living beings will also attain ultimate liberation. Why? The Tathagatas do not enter ultimate liberation until all living beings have entered ultimate liberation. For, since all living beings are utterly liberated, the Tathagatas see them as having the nature of ultimate liberation.

"'Therefore, Maitreya, do not fool and delude these deities! No one abides in, or regresses from, enlightenment. Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.

"'Enlightenment is perfectly realized neither by the body nor by the mind. Enlightenment is the eradication of all marks. Enlightenment is free of presumptions concerning all objects. Enlightenment is free of the functioning of all intentional thoughts. Enlightenment is the annihilation of all convictions. Enlightenment is free from all discriminative constructions. Enlightenment is free from all vacillation, mentation, and agitation. Enlightenment is not involved in any commitments. Enlightenment is the arrival at detachment, through freedom from all habitual attitudes. The ground of enlightenment is the ultimate realm. Enlightenment is realization of reality. Enlightenment abides at the limit of reality.

Enlightenment is without duality, since therein are no minds and no things. Enlightenment is equality, since it is equal to infinite space.

"'Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the six media of sense. Enlightenment is unadulterated, since it is free of the passions of the instinctually driven succession of

lives. Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in anything, does not stand in reality. Enlightenment is merely a name and even that name is unmoving. Enlightenment, free of abstention and undertaking, is energyless. There is no agitation in enlightenment, as it is utterly pure by nature. Enlightenment is radiance, pure in essence. Enlightenment is without subjectivity and completely without object. Enlightenment, which penetrates the equality of all things, is undifferentiated. Enlightenment, which is not shown by any example, is incomparable. Enlightenment is subtle, since it is extremely difficult to realize. Enlightenment is all-pervasive, as it has the nature of infinite space. Enlightenment cannot be realized, either physically or mentally. Why? The body is like grass, trees, walls, paths, and hallucinations. And the mind is immaterial, invisible, baseless, and unconscious.'

"Lord, when Vimalakirti had discoursed thus, two hundred of the deities in that assembly attained the tolerance of birthlessness. As for me, Lord, I was rendered speechless. Therefore, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第四品 菩薩之1)

於是佛告彌勒菩薩。汝行詣維摩詰問疾。彌勒白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔為兜率天王及其眷屬。說不退轉地之行。時維摩詰來謂我言。彌勒。世尊授仁者記一生當得阿耨多羅三藐三菩提。為用何生得受記乎。過去耶未來耶現在耶。若過去生過去生已滅。若未來生未來生未至。若現在生現在生無住。如佛所說。比丘汝今即時亦生亦老亦滅。若以無生得受記者。無生即是正位。於正位中亦無受記。亦無得阿耨多羅三藐三菩提。云何彌勒受一生記乎。為從如生得受記耶。為從如滅得受記耶。若以如生得受記者如無有生。若以如滅得受記者如無有滅。一切眾生皆如也。一切法亦如也。眾聖賢亦如也。至於彌勒亦如也。若彌勒得受記者。一切眾生亦應受記。所以者何。夫如者不二不異。若彌勒得阿耨多羅三藐三菩提者。一切眾生皆亦應得。所以者何。一切眾生即菩提相。若彌勒得滅度者。一切眾生亦應滅度。所以者何。諸佛知一切眾生畢竟寂滅即涅槃相不復更滅。是故彌勒。無以此法誘諸天子。實無發阿耨多羅三藐三菩提心者。亦無退者。彌勒當令此諸天子捨於分別菩提之見。所以者何。菩提者。不可以身得。不可以心得。寂滅是菩提。滅諸相故。不觀是菩提離諸緣故。不行是菩提無憶念故。斷是菩提捨諸見故。離是菩提離諸妄想故。障是菩提障諸願故。不入是菩提無貪著故。順是菩提順於如故。住是菩提住法性故。至是菩提至實際故。不二是菩提離意法故。等是菩提等虛空故。無為是菩提無生住滅故。知是菩提了眾生心行故。不會是菩提諸入不會故。不合是菩提離煩惱習故。無處是菩提無形色故。假名是菩提名字空故。如化是菩提無取捨故。無亂是菩提常自靜故。善寂是菩提性清淨故。無取是菩提離攀緣故。無異是菩提諸法等故。無比是菩提無可喻故。微妙是菩提諸法難知故。世尊。維摩詰說是法時。二百天子得無生法忍。故我不任詣彼問疾。