Vimalakirti Qingx (cid-2)

 

Manjusri qongw, “Narr posad zucuw quanknuar, diyhh anwjnuaw sidjenr jusimx?”

Vimalakirti qongw, “Posad u zucuw quancad, simlai e sniu qongx, ‘Guaw diyhh uirr jiongwsingx enxsuad jitt hy Hxuad.’ Jex dyrr si jinsit ee jusimx. Sidjenr jibbet ee jusimx, in'ui byy soxx snix; sidjenr byy zet ee jusimx, in’ui byy huanlyw; sidjenr vingdingw ee jusimx, in’ui samser vingdingw; sidjenr byy siy’ jner ee jusimx, in’ui byy soxx inxkiw; sidjenr vutzi ee jusimx, in'ui (narr byy,) lairgua e be hac; sidjenr byy pywhuai ee jusimx, in’ui vitqingr e liauxjin; sidjenr qenqor ee jusimx, in’ui simx be huixhuai; sidjenr cingjing ee jusimx, in’ui soxu henrsiong ee vunxsingr cingjing; sidjenr buvenx ee jusimx, in’ui cincniu hukongx; sidjenr Arhat ee jusimx, in’ui tangx puar cat; sidjenr posad ee jusimx, in’ui tangx hro jiongwsingx an'unw; sidjenr Zulaii ee jusimx, in’ui tangx did diyc zuzuu ee siongr; sidjenr vut ee jusimx, in’ui tangx hro jiongwsingx qakgo; sidjenr jurzenn ee jusimx, in’ui byy guaninx laii did .diyc; sidjenr potee ee jusimx, in’ui vingdingw dna' jit bi; sidjenr byy vixqaur ee jusimx, in’ui dng soxu tam’air; sidjenr dairvix ee jusimx, in’ui iong Dairsing inxdy; sidjenr byy iawsen ee jusimx, in’ui tangx quancad kangx qapp byy guaw; sidjenr sisiar Hxuad ee jusimx, in’ui tangx byy lauu uiham; sidjenr cisiuw qaiwlut ee jusimx, in’ui tangx qauwhuar huixhuai qimwqair :ee; sidjenr zimxziok ee jusimx, in’ui tangx vyxho vixgnow; sidjenr jingjinr ee jusimx, in’ui tangx dnax kiw jiongwsingx; sidjenr sendnia ee jusimx, in’ui tangx be tamluann senn-bi;  sidjenr diwhui ee jusimx, in’ui be m jaix sii; sidjenr hongven ee jusimx, in’ui tangx henrcud itcer; sidjenr byy unxkngr ee jusimx, in’ui didsimx cingjing; sidjenr cimdimm ee jusimx, in’ui byy jabjyc ee hing'uii; sidjenr byy kipenr ee jusimx, in’ui jinsit byy qew; sidjenr anlok ee jusimx, in’ui tangx did diyc vut ee kuaiwlok. Posad ee jusimx si zucuw."

(Vimalakirti Sutra - Chapter VII The Goddess 2)

Manjusri then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

Vimalakirti replied, "Manjusri, when a bodhisattva considers all living beings in this way, he thinks: 'Just as I have realized the Dharma, so should I teach it to living beings.' Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate.

"Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint's love that has eliminated its enemy; the bodhisattva's love that continuously develops living beings; The Tathagata's love that understands reality; the Buddha's love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahayana with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Manjusri, is the great love of a bodhisattva."

(維摩詰所說經第七品 觀眾生之2)

文殊師利言。若菩薩作是觀者。云何行慈。維摩詰言。菩薩作是觀已自念。我當為眾生說如斯法。是即真實慈也。行寂滅慈無所生故。行不熱慈無煩惱故。行等之慈等三世故。行無諍慈無所起故。行不二慈內外不合故。行不壞慈畢竟盡故。行堅固慈心無毀故。行清淨慈諸法性淨故。行無邊慈如虛空故。行阿羅漢慈破結賊故。行菩薩慈安眾生故。行如來慈得如相故。行佛之慈覺眾生故。行自然慈無因得故。行菩提慈等一味故。行無等慈斷諸愛故。行大悲慈導以大乘故。行無厭慈觀空無我故。行法施慈無遺惜故。行持戒慈化毀禁故。行忍辱慈護彼我故。行精進慈荷負眾生故。行禪定慈不受味故。行智慧慈無不知時故。行方便慈一切示現故。行無隱慈直心清淨故。行深心慈無雜行故。行無誑慈不虛假故。行安樂慈令得佛樂故。菩薩之慈為若此也。