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。