Vimalakirti Qingx (snax-9)

 

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

Rahula qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Vaisali Sniaa ee jerje diongxjiaw ee qniaw laii vaiwhongw guaw, quirvair liauxau mng guaw qongxx, ‘Rahula! Liw si Vuddyy ee qniaw, kiwsag dngw lenw ong’ui cutqex qriuu Dy. Cutqex dauwdew u sniaw lirig?”

Guaw dyrr jiauww qauwhuad uirr inx enxsuad cutqex qongdig ee lirig. Hitt sii, Vimalakirti laii qra guaw qongw, 'Rahula! Byy ingqaix qongw cutqex qongdig ee lirig. Si anwjnuaw lehh? Byy qriuu lirig iarr byy qriuu qongdig jiacc si cutqex. Iuxuii u bogdig :ee jiacc e qongw lirig qapp qongdig. Cutqex :ee byy bogdig si buuii. Buuii ee hing'uii lairdew byy lirig iarr byy qongdig. Rahula! Cutqex :ee byy hiax, byy jiax, iarr byy hitt diongqanx :ee, lirkuix lak-jap-zi jiongw siaa qenwsig diamr dirr liappuann, virr singwjiaw jiapsiu, cutzip singwzinn ee soxjai, hanghok jiongww xmoo, dorhuar go dy, ixx go jiongw cingjing ee ganw did diyc go jiongw lat, lip go jiongw qinx, byy huanlyw hiaxee, lirkuix jiongxjiongw og, puar jiongxjiongw guardy, ciauuat qew miaa an' tomuaa cud .laii, byy dnivnuar, byy guaw soxx u, byy soxx sriu, byy virr ziauxluan, simlai hnuahiw vyxho yc vut :ee ee simx, ixx sendnia lirkuix jiongwsingx ee quewsid. Narr tangx zucuw, jiacc si jinjniar cutqex.’

Vimalakirti dyrr qra diongxjiaw ee qniaw qongw, ‘Linw dirr Jniar Hxuad ee sidai diyhh cutqex. Si anwjnuaw lehh? Vut jairser yh duw.’

Jiongww diongxjiaw ee qniaw qongw, ‘Qusu! Guanw u tniax Vuddyy qongw .quer, qongxx verbuw byy dong'ir dyrr m tangx cutqex.’

Vimalakirti qongw, ‘Byy m driyc. Linw huatsimx dirr anuttara-samyak-sambodhi dyrr si cutqex, jex dyrr u qraur :ar.’

Hitt sii, snax-jap-zi xee diongxjiaw ee qniaw longxx huatsimx dirr anuttara-samyak-sambodhi. Soxiw guaw byy sikhap kir qra vaiwhongx qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 9)

The Buddha then said to the venerable Rahula, "Rahula, go to the Licchavi Vimalakirti to inquire about his illness."

Rahula replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day many young Licchavi gentlemen came to the place where I was and said to me, 'Reverend Rahula, you are the son of the Lord, and, having renounced a kingdom of a universal monarch, you have left the world. What are the virtues and benefits you saw in leaving the world?'

"As I was teaching them properly the benefits and virtues of renouncing the world, the Licchavi Vimalakirti came there and, having greeted me, said, 'Reverend Rahula, you should not teach the benefits and virtues of renunciation in the way that you do. Why? Renunciation is itself the very absence of virtues and benefits. Reverend Rahula, one may speak of benefits and virtues in regard to compounded things, but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded. Reverend Rahula, renunciation is not material but is free of matter. It is free of the extreme views of beginning and end. It is the path of liberation. It is praised by the wise, embraced by the saints, and causes the defeat of all Maras. It liberates from the five states of existence, purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties. Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox, transcending all denominations. It is the bridge over the swamp of desire, without grasping, and free of the habits of "I" and "mine." It is without attachment and without disturbance, eliminating all commotion. It disciplines one's own mind and protects the minds of others. It favors mental quiescence and stimulates transcendental analysis. It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called "truly renunciant." Young men, renounce the world in the light of this clear teaching! The appearance of the Buddha is extremely rare. Human life endowed with leisure and opportunity is very hard to obtain. To be a human being is very precious.'

"The young men complained: 'But, householder, we have heard the Tathagata declare that one should not renounce the world without the permission of one's parents.'

"Vimalakirti answered: 'Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled, perfect enlightenment. That in itself will be your renunciation and high ordination!'

"Thereupon, thirty-two of the Licchavi youths conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之9)

佛告羅睺羅。汝行詣維摩詰問疾。羅睺羅白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念昔時毘耶離諸長者子。來詣我所稽首作禮問我言。唯羅睺羅。汝佛之子。捨轉輪王位出家為道。其出家者有何等利。我即如法為說出家功德之利。時維摩詰來謂我言。唯羅睺羅。不應說出家功德之利。所以者何。無利無功德是為出家。有為法者可說有利有功德。夫出家者為無為法。無為法中無利無功德。羅睺羅。出家者無彼無此亦無中間。離六十二見處於涅槃。智者所受聖所行處。降伏眾魔度五道。淨五眼得五力立五根。不惱於彼。離眾雜惡摧諸外道。超越假名出淤泥。無繫著無我所。無所受無擾亂。內懷喜護彼意。隨禪定離眾過。若能如是是真出家。於是維摩詰語諸長者子。汝等於正法中宜共出家。所以者何。佛世難值。諸長者子言。居士。我聞佛言。父母不聽不得出家。維摩詰言。然。汝等便發阿耨多羅三藐三菩提心是即出家。是即具足。爾時三十二長者子。皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。