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。