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。