Vimalakirti Qingx (snax-5)

Vuddyy qra Purna Maitrayaniputra qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Purna qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii dirr dua ciurnaa lairdew ee jit jangg ciu-kax uirr jerje duxjiacc kaisiw yc ee bikiu suathuad. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Purna! Liw diyhh singx zibdnia quancad jitt xee langg ee simx, zen’au jiacc suathuad. M tangx qra lacsab ee jiahsit kngr dirr vyxquir ee kiwqu. Diyhh jaix bikiu inx ee simlai soxx sniu. M tangx qra liulii knuar jyr ham' juixjnix qangrkuanw. Liw m jaix jiongwsingx ee qinx-singr, dyrr m tangx iong siyxsingg ee Hxuad kir qra inx kexhuad. Inx guanvunw byy kangcuir, m tangx qra inx sionghai. Inx beh qniaa dua lo, m tangx vyr inx qniaa ser diauu lo. M tangx jiongw' duarhaiw kud dirr guu ee kajiah. M tangx jiong' zidtauqangx ham' huexqimqox ee qngx sna' vixping. Purna! Jiaxee bikiu huatsimx dirr Dairsing jiokk quw :ar, jixsirr simlai be qir .did. Jnuaw tangx iong siyxsingg laii qar :inx? Guaw quancad siuhak siyxsingg :ee, inx ee diwhui cenxvyc cincniu cnimii :ee. Inx berdangr hunved itcer jiongwsingx qinx-singr si lrai iacc dun.’

Hitt sii, Vimalakirti zip samadhi, hro jiaxee bikiu jaix qaqi ee quewkir sxer bad dirr go-vah xui vut jingr lyc hokdig ee qinx, huehiongr anuttara-samyak-sambodhi. Inx jiksii liauxgno, huedngw qaur vunxsimx. Dyrr anxnex, jiongww bikiu duiwwr Vimalakirti ee kax quirvair. Hitt sii, in'ui Vimalakirti ee suathuad, inx dirr anuttara-samyak-sambodhi byy qycc dywter. Guaw simlai sniu qongxx, sniabunn byy quancad langg ee qinx-singr, byy ingqaix suathuad, soxiw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 5)

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

Purna replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest, the Licchavi Vimalakirti came there and said to me, 'Reverend Purna, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks, and do not confuse priceless sapphires with glass beads!

"'Reverend Purna, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal!

"'Reverend Purna, all these monks were formerly engaged in the Mahayana but have forgotten the spirit of enlightenment. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.'

"At that moment, the Licchavi Vimalakirti entered into such a concentration that those monks were caused to remember their various former existences, in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them, they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment. It occurred to me then, 'The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathagata, the Saint, the perfectly accomplished Buddha.'

"Therefore, Lord, I am reluctant to go to that good man to inquire about his health."

(維摩詰所說經第三品 弟子之5)

佛告富樓那彌多羅尼子。汝行詣維摩詰問疾。富樓那白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔於大林中在一樹下。為諸新學比丘說法。時維摩詰來謂我言。唯富樓那。先當入定觀此人心然後說法。無以穢食置於寶器。當知是比丘心之所念。無以琉璃同彼水精。汝不能知眾生根源。無得發起以小乘法。彼自無瘡勿傷之也。欲行大道莫示小徑。無以大海內於牛跡。無以日光等彼螢火。富樓那。此比丘久發大乘心。中忘此意。如何以小乘法而教導之。我觀小乘智慧微淺猶如盲人。不能分別一切眾生根之利鈍。時維摩詰即入三昧。令此比丘自識宿命。曾於五百佛所植眾德本。迴向阿耨多羅三藐三菩提。即時豁然還得本心。於是諸比丘稽首禮維摩詰足。時維摩詰因為說法。於阿耨多羅三藐三菩提不復退轉。我念聲聞不觀人根不應說法。是故不任詣彼問疾。