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。