Vimalakirti Qingx (snax-2)

 

Vuddyy qra Mahamaudgalyayana(Dua Bogqenwlenn) qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Maudgalyayana qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu kiw ingxsii guaw zip Vaisali dua sniaa, dirr linliw qapp hang-aw lairdew uirr jerje qusu suathuad. Hitt sii, Vimalakirti laii qra guaw qongw, 'Dua Boglenn! Uirr vig’ix qusu suathuad, byy ingdongx cincniu zinjiaw liw enxsuad :ee anxnex. Suathuad :ee qaidongx jiauww sidjer ee jinghingg laii qongw. 

Hxuad byy jiongwsingx ee siongr, in'ui lirkuix jiongwsingx ee uwuer. Hxuad byy guaw ee siongr, in'ui lirkuix guaw ee uwuer. Hxuad byy siurbing ee siongr, in'ui lirkuix snex-siw. Hxuad byy qywzinn ee siongr, in'ui jing’au byy jiapsuar. Hxuad siongsiong jigjing, in'ui byy jiongxjiongw siongwtew ee snix-bet. Hxuad lirkuix siongwtew, in'ui byy inenn. Hxuad byy miazi, in'ui gengiw byy huatdo viauxdat. Hxuad byy huatdo enxsuad, in'ui lirkuix qakcad. Hxuad byy hingsiong, in'ui cincniu hukongx. Hxuad berdangr cinwcaiw lunrsuad, in'ui vitqingr kangx. Hxuad byy guaw soxx u, in'ui lirkuix guaw soxx u. Hxuad byy hunved, in'ui lirkuix jiongxjiongw diwsig. Hxuad berdangr vixping, in'ui byy siongdongx :ee. Hxuad byy sriok xinx, in'ui m si enn inxkiw :ee. Hxuad ham' hautsingr qangrkuanw, in'ui zip jiongxjiongw henrsiong. Hxuad byy qinsuii sniaw, in'ui byy soxx tangx qinsuii :ee. Hxuad diamr dirr sidjer, in'ui jiongxjiongw byy venwdong. Hxuad byy diongriauu, in'ui ham' lak jiongw din'aix byy quanhe. Hxuad byy kir byy laii, in'ui itdit be dniardiyc. Hxuad suisun kongsingr qapp byy siong'ingr, soxiw byy soxx jok'uii. Hxuad lirkuix hyw-baiw. Hxuad byy jingqax byy qiamxjiyw. Hxuad byy snix-bet. Hxuad byy soxx qruix. Hxuad ciauuat bak, hni, pni, jic, srinx, qapp simx. Hxuad byy quanqe. Hxuad siongsiongg diamr lehh byy drang. Hxuad lirkuix itcer quancad qapp hing'ui. 

Dua Boglenn! Hxuad-siongr si zucuw, nacc erdangr enxsuad? Suathuad :ee byy soxx enxsuad iarr byy soxx kexsi. Tniax Hxuad :ee byy soxx tniax iarr byy soxx did .diyc. Kyxviw venr mosut :ee uirr ix venr .cud .laii .ee suathuad. Qaidongx u huerir jiacc laii suathuad. Qaidongx liauxqaiw jiongwsingx qinx-singr u lrai u dun, u siongdongx ee diqenr, byy soxx quawgai, iong dua visimx janwtanr Dairsing, liam diyc vywdab vut ee xunx hro samvyw be dng .kir, zen’au jiacc laii suathuad.’ 

Vimalakirti suathuad ee sii, u veh-vah xee qusu huatsimx dirr anuttara-samyak-sambodhi. Guaw byy jitt hy venrlun ee jaidiau , soxiw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 2)

Then, the Buddha said to the venerable Mahamaudgalyayana, "Maudgalyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Maudgalyayana replied, "Lord, I am indeed reluctant to go to the Licchavi Vimalakirti to inquire about his illness. Why? I remember one day when I was teaching the Dharma to the householders in a square in the great city of Vaisali, and the Licchavi Vimalakirti came along and said to me, 'Reverend Maudgalyayana, that is not the way to teach the Dharma to the householders in their white clothes. The Dharma must be taught according to reality.

"'Reverend Maudgalyayana, the Dharma is without living beings, because it is free of the dust of living beings. It is selfless, because it is free of the dust of desire. It is lifeless, because it is free of birth and death. It is without personalities, because it dispenses with past origins and future destinies.

"'The Dharma is peace and pacification, because it is free from desire. It does not become an object, because it is free of words and letters; it is inexpressible, and it transcends all movement of mind.

"'The Dharma is omnipresent, because it is like infinite space. It is without color, mark, or shape, because it is free of all process. It is without the concept of "mine," because it is free of the habitual notion of possession. It is without ideation, because it is free of mind, thought, or consciousness. It is incomparable, because it has no antitheses. It is without presumption of conditionality, because it does not conform to causes.

"'It permeates evenly all things, because all are included in the ultimate realm. It conforms to reality by means of the process of nonconformity. It abides at the reality-limit, for it is utterly without fluctuation. It is immovable, because it is independent of the six objects of sense. It is without coming and going, for it never stands still. It is comprised by voidness, is remarkable through signlessness, and is free of presumption and repudiation, because of wishlessness. It is without establishment and rejection, without birth or destruction. It is without any fundamental consciousness, transcending the range of eye, ear, nose, tongue, body, and thought. It is without highness and lowness. It abides without movement or activity.

"'Reverend Mahamaudgalyayana, how could there be a teaching in regard to such a Dharma? Reverend Mahamaudgalyayana, even the expression "to teach the Dharma" is presumptuous, and those who listen to it listen to presumption. Reverend Maudgalyayana, where there are no presumptuous words, there is no teacher of the Dharma, no one to listen, and no one to understand. It is as if an illusory person were to teach the Dharma to illusory people.

"'Therefore, you should teach the Dharma by keeping your mind on this. You should be adept in regard to the spiritual faculties of living beings. By means of the correct vision of the wisdom-eye, manifesting the great compassion, acknowledging the benevolent activity of the Buddha, purifying your intentions, understanding the definitive expressions of the Dharma, you should teach the Dharma in order that the continuity of the Three Jewels may never be interrupted.'

"Lord, when Vimalakirti had discoursed thus, eight hundred householders in the crowd conceived the spirit of unexcelled, perfect enlightenment, and I myself was speechless. Therefore, Lord, I am indeed reluctant to go to this good man to inquire about his illness."

(維摩詰所說經第三品 弟子之2)

佛告大目犍連。汝行詣維摩詰問疾。目連白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔入毘耶離大城。於里巷中為諸居士說法。時維摩詰來謂我言。唯大目連。為白衣居士說法。不當如仁者所說。夫說法者當如法說。法無眾生離眾生垢故。法無有我離我垢故。法無壽命離生死故。法無有人前後際斷故。法常寂然滅諸相故。法離於相無所緣故。法無名字言語斷故。法無有說離覺觀故。法無形相如虛空故。法無戲論畢竟空故。法無我所離我所故。法無分別離諸識故。法無有比無相待故。法不屬因不在緣故。法同法性入諸法故。法隨於如無所隨故。法住實際諸邊不動故。法無動搖不依六塵故。法無去來常不住故。法順空隨無相應無作。法離好醜。法無增損。法無生滅。法無所歸。法過眼耳鼻舌身心。法無高下。法常住不動。法離一切觀行。唯大目連。法相如是豈可說乎。夫說法者無說無示。其聽法者無聞無得。譬如幻士為幻人說法。當建是意而為說法。當了眾生根有利鈍。善於知見無所罣礙。以大悲心讚于大乘。念報佛恩不斷三寶。然後說法。維摩詰說是法時。八百居士發阿耨多羅三藐三菩提心。我無此辯。是故不任詣彼問疾。