Vimalakirti Qingx (cid-4)

Hitt sijun, Vimalakirti ee cur-lai u jit xee tenluw tniax diyc jiongww dairsu soxx enxsuad ee Hxuad, dyrr henrcud srinx, qra tnidingw ee huex ia dirr posad qapp dua derjuw ee sinkux-dingw. Huex qaur jiongww posad ee sinkux dyrr lag .lyc .kir, qaur dua derjuw ee sinkux dyrr diauu lehh be lag .lyc .kir. Soxu derjuw iong sintongx-lat iarr byy huatdo hro huex lag .lyc .kir.

Hitt sii, tenluw mng Sariputra qongxx, “Si anwjnuaw beh qra huex vnua driau?”

Rinr qongxx, “Jiaxee huex dirr sinkux byy habgii, soxiw diyhh qra vnua driau.”

Tenluw qongw, “M tangx qongw jiaxee huex byy habgii. Si anwjnuaw lehh? Jiaxee huex byy soxx hunved, si zinjiaw qaqi snix cud hunved ee sniurhuad. Narr cutqex siulen vudhuad :ee iuxsow hunved, jex byy habgii; narr byy soxx hunved jiacc si habgii. Liw knuar jiongww posad, huex be diauu dirr inx sinkux-dingw, in'ui inx ixqingx dng itcer hunved ee sniurhuad. Kyxviw langg dirr qnia’uir ee sii, byy sriok langg :ee dyrr did diyc hongven. Zucuw, derjuw in'ui qnia’uir snex-siw, hxingg, sniax, bi, jubi, qapp bongkab dyrr did diyc hongen. Ixqingx lirkuix qnia’uir :ee, itcer go jiongw iogbong dyrr berdangr duiww ix jyr sniaw. Jikju ee sibkir iauxx bue liauxjin :ee, huex e diauu dirr sinkux. Jikju ee sibkir liauxjin :ee, huex dyrr be diauu dirr sinkux.”

Sariputra qongw, “Tenluw! Liw diamr dirr jitt qingx cur-lai zuarr quw :ar?”

Rinr qongxx, “Guaw diamr dirr jitt qingx cur-lai ham' did qaixtuad ee siqanx vnii hiacc quw.”

Sariputra qongw, “Diamr jiax jiokk quw :ar?”

Tenluw qongw, “Qacc ixqingx did qaixtuad, nacc u simxmic quw iacc byy quw?”

Sariputr diam diam byy huedab.

Tenluw qongw, “Si anwjnuaw u dua diwhui ee diongxlyw dnir diam diam?”

Rinr qongxx, “Qaixtuad :ee byy ue qongw, soxiw guaw m jaix beh qongw sniaw.”

Tenluw qongw, “Gengiw qapp bunzi longxx sriok qaixtuad ee siongr. Si anwjnuaw lehh? Qaixtuad :ee byy dirr lairdew, byy dirr guarbin, byy dirr nng xee diongqanx. Bunzi iarr byy dirr lairdew, byy dirr guarbin, byy dirr nng hxang diongqangx. Soxiw qongxx, Sariputra! M tangx lirkuix bunzi laii enxsuad qaixtuad. Si anwjnuaw lehh? Itcer henrsiong longxx si qaixtuad ee siongr.”

Sariputra qongw, “Qaixtuad qamxx m si diyh'air lirkuix iogbong, siurkir, qapp cigaii?”

Tenluw qongw, “Uirr did qaixtuad diyhh lirkuix iogbong, siurkir, qapp cigaii, jex si vut duiww gnorban qenqor ee langg enxsuad :ee. Narr duiww byy gnorban :ee, vut e qongw iogbong, siurkir, qapp cigaii ee vunxsingr dyrr si qaixtuad.”

Sariputra qongw, “Jin’ hyw, jinw hyw! Tenluw! Liw soxx did .diyc .ee si sniaw? U giamrjingr diyc sniaw jiacc tangx zucuw venrlun?”

Tenluw qongw, “Guaw byy did diyc sniaw, iarr byy giamrjingr diyc sniaw, jiacc u zucuw ee venrlun. Si anwjnuaw lehh? Narr iuxsow did iuxsow giamrjingw :ee, dirr vuadhuad dyrr si gnorban qenqor.”

(Vimalakirti Sutra - Chapter VII The Goddess 4)

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off. Then, the goddess said to the venerable Sariputra, "Reverend Sariputra, why do you shake these flowers?"

Sariputra replied, "Goddess, these flowers are not proper for religious persons and so we are trying to shake them off."

The goddess said, "Do not say that, reverend Sariputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Sariputra has both constructual thought and discrimination.

"Reverend Sariputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper.

"Reverend Sariputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations.

"For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts."

Then the venerable Sariputra said to the goddess, "Goddess, how long have you been in this house?"

The goddess replied, "I have been here as long as the elder has been in liberation."

Sariputra said, "Then, have you been in this house for quite some time?"

The goddess said, "Has the elder been in liberation for quite some time?"

At that, the elder Sariputra fell silent.

The goddess continued, "Elder, you are 'foremost of the wise!' Why do you not speak? Now, when it is your turn, you do not answer the question."

Sariputra: Since liberation is inexpressible, goddess, I do not know what to say.

Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Sariputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!

Sariputra: Goddess, is not liberation the freedom from desire, hatred, and folly?

Goddess: "Liberation is freedom from desire, hatred, and folly" that is the teaching of the excessively proud. But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.

Sariputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?

Goddess: I have attained nothing, reverend Sariputra. I have no realization. Therefore I have such eloquence. Whoever thinks, "I have attained! I have realized!" is overly proud in the discipline of the well-taught Dharma.

(維摩詰所說經第七品 觀眾生之4)

時維摩詰室有一天女。見諸大人聞所說法便現其身。即以天華散諸菩薩大弟子上。華至諸菩薩即皆墮落。至大弟子便著不墮。一切弟子神力去華不能令去。爾時天女問舍利弗。何故去華。答曰。此華不如法是以去之。天曰。勿謂此華為不如法。所以者何。是華無所分別。仁者自生分別想耳。若於佛法出家有所分別為不如法。若無所分別是則如法。觀諸菩薩華不著者已斷一切分別想故。譬如人畏時非人得其便。如是弟子畏生死故。色聲香味觸得其便也。已離畏者一切五欲無能為也。結習未盡華著身耳。結習盡者華不著也。舍利弗言。天止此室其已久如。答曰。我止此室如耆年解脫。舍利弗言。止此久耶。天曰。耆年解脫亦何如久。舍利弗默然不答。天曰。如何耆舊大智而默。答曰。解脫者無所言說故吾於是不知所云。天曰。言說文字皆解脫相。所以者何。解脫者不內不外不在兩間。文字亦不內不外不在兩間。是故舍利弗。無離文字說解脫也。所以者何。一切諸法是解脫相。舍利弗言。不復以離婬怒癡為解脫乎。天曰。佛為增上慢人。說離婬怒癡為解脫耳。若無增上慢者。佛說婬怒癡性即是解脫。舍利弗言。善哉善哉。天女。汝何所得以何為證辯乃如是。天曰。我無得無證故辯如是。所以者何。若有得有證者即於佛法為增上慢。