Vimalakirti Qingx (jap-id-1)

 

Derr jap-id Pinw: Posad ee Hing'uii

Hitt sii, Vuddyy dirr Amrapali Ciurhgg suathuad. Hutzenqanx, hitt xee soxjai ee toxde venr kuah qycc venr dua, dirr huathue :ee longxx venr jyr qimsig. Ananda duiww Vuddyy qongw, “Sewjunx! Si sniaw in’enn u jit hy suirsiongg? Jitt xui hutzenqanx venr kuah qycc venr dua, dirr huathue :ee longxx venr jyr qimsig!”

Vuddyy qra Ananda qongw, “Vimalakirti qapp Manjusri ham’ jerje qra inx qiongqingr uii lehh ee dairjiongr u sniu beh laii, soxiw singx huad cud jitt hy suirsiongg.”

Hitt sii, Vimalakirti qra Majusri qongw, “Tangx dauwdin laii kir qnir Vuddyy, hro jiongww posad qra lexqingr qapp qiong’iongw.”

Manjusri qongw, “Hyw, laii kir, jitmaw jniawdngsii.”

Vimalakirti dyrr iong sintongx-lat qra dairjiongr qapp sraix-jyrui kngr dirr jniar vingg ee ciuxjniuw, jen’ongw Vuddyy ee soxjai, qauwui, qra inx kngr dirr tokax. Jingwlangg duiww Vuddyy ee kax qui lecc vair, hiongr jniar vingg sec cid linr, itsimx habjiongw dirr vnix:a kia. Qitax ee posad longxx lirkuix jyrui, duiww Vuddyy ee kax qui lecc vair, iarr sec cid linr dirr vnix:a kia. Jerje dua derjuw, Sakra, qapp Brahma dringw sir tenongg iarr lirkuix jyrui, duiww Vuddyy ee kax qui lecc vair, liauxau dirr vnix:a kia.

Hitt sii, Sewjunx jiauwsiongg uiwbun jiongww posad liauw, cniaw inx dngw kir jre. Jingwlangg jre dnia longxx beh siurqar. 

Vuddyy qra Sariputra qongw, “Liw u knuar diyc posad dairsu jurjai ee sintongx-lat soxx jyr :ee bor?”

“U knuar .diyc .ar.”

“Liw qamxqag sniaw kuanw?”

“Sewjunx! Guaw knuar diyc ix ee soxx jyr qamxqag vutkyw-sugi, sniu be qaur, marr berdangr cunxdok.”

Hitt sii, Ananda duiww Vuddyy qongw, “Sewjunx! Qimzit soxx pnri .diyc ee pangbi, ixjaw m bad pnri .quer. Jex si sniaw pangbi?”

Vuddyy qra Ananda qongw, “Si hiaxee posad ee mngqngxkangx huad cud ee pangbi.”

Hitt sii, Sariputra qra Ananda qongw, “Guanw ee mngqngxkangx iarr u haud cud jitt hy pangbi.”

Ananda qongw, “Jex pangbi an’ dyc’ui laii?”

Rinr qongxx, “Si diongxjiaw Vimalakirti an’ Qokk Jiongw Pangbi Qog cruw Vuddyy jiac cunx ee vng, dirr cur-lai u jiac .diyc .ee, inx ee mngqngxkangx longxx jiacc pangx.”

Ananda mng Vimalakirti, “Jitt xee pangkir e icii zuarr quw?”

Vimalakirti qongw, “Itdit qaur vng siauhuar.”

Mng qongxx, “Jex vng zuarr quw jiacc e siauhuar?”

Dab, “Jex vng ee ingxhiongxlat tangx icii cid zit, zen’au jiacc e byy .kir. Qycc Ananda! Narr sniabunn ee langg iauxx bue zip jniar xui u jiac jex vng :ee, diyhh did diyc jniar xui, zen’au jiacc e byy .kir. Ixx zip jniar xui u jiac jex vng :ee, diyhh did diyc qaixtuad, zen’au jiacc e byy .kir. Narr iauxx bue huatsimx dirr Dairsing u jiac jex vng :ee, diyhh qaur huatsimx jiacc e byy .kir. Ixx huatsimx u jiac jex vng :ee, diyhh did diyc byy snix-bet ee diwhui, zen’au jiacc e byy .kir. Ixx did diyc byy snix-bet diwhui u jiac jex vng :ee, diyhh qaur haurvow jit sxer zen’au jiacc e byy .kir. Kyxviw qiyr jyr Jniawsiong Iyhbi ee iyc-aw, u hok :ee, sinkux soxu ee dok siaubet, zen’au iyhhau jiacc e byy .kir. Jex vng iarr si zucuw, dubet itcer huanlyw ee dok, zen’au pangbi jiacc e byy .kir.”

Ananda duiww Vuddyy qongw, “Jinjniar si m bad duw .quer. Sewjunx! Jitt hy pangx vng tangx singjiu vudsu!”

Vuddyy qongw, “Si lar, si lar. Ananda! Uree vudtow ixx vut ee qongbingg singjiu vudsu; uree ixx jiongww posad singjiu vudsu; uree ixx vut soxx huawsinx ee langg singjiu vudsu; uree ixx poteciu singjiu vudsu; uree ixx vut ee ihok qapp cngpox singjiu vudsu; uree ixx vngrdngr singjiu vudsu; uree ixx uanlimm iacc quandaii singjiu vudsu; uree ixx snax-ja-zi jiongw siongr qapp veh-jap jiongw hyw hxingg singjiu vudsu; uree ixx vut ee ingwhuawsinx singjiu vudsu; uree ixx hukongx singjiu vudsu. Jiongwsingx ingqaix ixx jiaxee inenn laii sidjenr siuw qaiwlut. Qycc uree ixx binbang, huanwqingw, ngiaw, sniax, qniar-diongx siongr, juiw-diongx guec, siyx ee iam huew dingxdingw ee viwzu singjiu vudsu; uree ixx imsniax, gixgenn, iacc bunzi singjiu vudsu; uree ixx cingjing vudtow ee jigjing byy sniax, byy-viaux.-byy-si, byy-iw.-byy-sig, qapp byy-jok.-byy-uii laii singjiu vudsu. Zucuw, Ananda! Jiongww vut ee uigii qapp jinwter, soxu soxx jyr byy jit hxang m si vudsu.

Ananda! U sir jiongw xmoo qapp veh-bxan sir-cingx jeje huanlyw ee mngg, diwsuw jiongwsingx pilyy. Jiongww vut dyrr ixx jiaxee huatmngg laii singjiu vudsu. Jex qiyr jyr zip itcer vut ee huatmngg. Posad zip jiaxee huatmngg :ee, narr qnir diyc cingjing ee vudtow, be in'ui anxnex laii hnuahiw, be tamsimx, iarr be jurqyx; narr qnir diyc byy cingjing ee vudtow, be in'ui anxnex laii iuciuu, be gairgiyc, iarr be hongwkir. Dandanx duiww jiongww vut snix cud cingjing simx, hnuahiw, qiongqingr, janwtanr m bad duw .quer. Jiongww vut Zulii ee qongdig vingdingw, uirr qauwhuar jiongwsingx, laii henrcud byy qangg ee vudtow. 

Ananda! Liw qnir diyc jiongww vut ee qoktow, toxde u jerje jiongw, mrqycc hukongx byy jerje jiongw. Zucuw, qnir diyc jiongww vut ee siksinx u jerje jiongw, mrqycc byy jiongwgai ee diwhui byy jerje jiongw. Ananda! Jiongww vut ee siksinx, uigii, jingxsingr, siuw qaiwlut, sendnia, diwhui, qaixtuad, qaixtuad diqenr, (jap jiongw)lat, (sir hxang) byy soxx qnia’uir, (jap-veh jiongw) byy qiongrdongg ee hxuad, dairjux-dairvix, hingdong-quxjiw, siurbing, suathuad qauwhuar, singjiu jiongwsingx, cingjing vut ee qoktow, u jiongxjiongw vudhuad, itcer longxx vingdingw, soxiw qiyr jyr Jniar Venww Qakdix, qiyr jyr Zulaii, qiyr jyr Vuddyy.

Ananda! Guaw narr siwqer enxsuad jitt snax xee bingcingx ee iwsur, linw ixx jit qiab ee sirubing iarr berdangr uanjuann liauxqaiw. Setsuw samcenx daircenx sewqair ee jiongwsingx longxx cincniu Ananda liw jiacnirr je qenwbunn, iarr longxx qir e diauu, jiaxee langg jit qiab ee siurbing iarr berdangr liauxqaiw. Zucuw, Ananda! Jiongww vut ee anuttara-samyak-sambodhi byy hanrliong, inx ee diwhui qapp venrlun ee jaidiau vutkyw-sugi.”

Ananda duiww Vuddyy qongw, "Guaw an’ qimzit kiw m qnaw qycc qongw qaqi  je qenwbunn.”

Vuddyy qra Ananda qongw, “M tangx u beh dywter ee sniurhuad. Si anwjnuaw lehh? Guaw qongw liw dirr sniabunn lairdew siongrr je qenwbun, m si posad lairdew. Banrcniaw lehh, Ananda! U diwhui :ee byy ingqaix ham' jiongww posad vixping. Soxu haiw ee cimdo iauxx tangx cikliong, posad ee sendnia, diwhui, jongw cisiuw, qapp venrlun ee jaidiau dringw itcer qongdig byy huatdo cikliong. Ananda! Linw kiwsag posad ee hing'uii m yc. Vimalakirti jidsii soxx denxhen ee sintongx-lat, itcer sniabunn qapp pratyekabuddha, dirr vaccingx qiab jin soxu ligliong iarr venr be cud .laii.”

(Vimalakirti Sutra - Chapter XI Lesson of the Destructible and the Indestructible 1)

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Amrapali expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ananda asked the Buddha, "Lord, this expansion and enlargement of the garden of Amrapali and this golden hue of the assembly - what do these auspicious signs portend?"

The Buddha declared, "Ananda, these auspicious signs portend that the Licchavi Vimalakirti and the crown prince Manjusri, attended by a great multitude, are coming into the presence of the Tathagata."

At that moment the Licchavi Vimalakirti said to the crown prince Manjusri, "Manjusri, let us take these many living beings into the presence of the Lord, so that they may see the Tathagata and bow down to him!"

Manjusri replied, "Noble sir, send them if you feel the time is right!"

Thereupon the Licchavi Vimalakirti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

The bodhisattvas who had come from the buddha-field of the Tathagata Sugandhakuta descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Indras, Brahmas, Lokapalas, and gods bowed at the feet of the Buddha, placed their palms together in reverence and withdrew to one side.

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, "Noble sons, be seated upon your thrones!"

Thus commanded by the Buddha, they took their thrones.

The Buddha said to Sariputra, "Sariputra, did you see the miraculous performances of the bodhisattvas, those best of beings?"

"I have seen them, Lord."

"What concept did you produce toward them?"

"Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them."

Then the venerable Ananda asked the Buddha, "Lord, what is this perfume, the likes of which I have never smelled before?"

The Buddha answered, "Ananda, this perfume emanates from all the pores of all these bodhisattvas."

Sariputra added, "Venerable Ananda, this same perfume emanates from all our pores as well!"

Ananda: Where does the perfume come from?

Sariputra: The Licchavi Vimalakirti obtained some food from the universe called Sarvagandhasugandha, the buddha-field of the Tathagata Sugandhakuta, and this perfume emanates from the bodies of all those who partook of that food.

Then the venerable Ananda addressed the Licchavi Vimalakirti: "How long will this perfume remain?"

Vimalakirti: Until is it digested.

Ananda: When will it be digested?

Vimalakirti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time. Furthermore, reverend Ananda, if monks who have not entered ultimate determination eat this food, it will be digested when they enter that determination. When those who have entered ultimate determination eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from Buddhahood. Reverend Ananda, it is like the medicine called "delicious," which reaches the stomach but is not digested until all poisons have been eliminated only then is it digested. Thus, reverend Ananda, this food is not digested until all the poisons of the passions have been eliminated only then is it digested.

Then, the venerable Ananda said to the Buddha, "Lord, it is wonderful that this food accomplishes the work of the Buddha!"

"So it is, Ananda! It is as you say, Ananda! There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathagata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ananda? Because by these various means, living beings become disciplined. Similarly, Ananda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as 'dreams,' 'images,' 'the reflection of the moon in water,' 'echoes,' 'illusions,' and 'mirages'; and those that accomplish the buddha-work by making words understandable. Also, Ananda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability. Ananda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ananda, the Buddhas accomplish the buddha-work by means of the four Maras and all the eighty-four thousand types of passion that afflict living beings.

"Ananda, this is a Dharma-door called 'Introduction to all the Buddha-qualities.' The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathagatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings!

"Ananda, just as the buddha-fields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ananda, the Tathagatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

"Ananda, all the Buddhas are the same as to the perfection of the Buddha-qualities, that is: their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, the gnosis and vision of liberation, their strengths, their fearlessnesses, their special Buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, their development and liberation of living beings, and their purification of buddha-fields. Therefore, they are all called 'Samyaksambuddhas,' 'Tathagatas,' and 'Buddhas.'

"Ananda, were your life to last an entire aeon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ananda, if all the living beings of this billion-world galactic universe were like you the foremost of the learned and the foremost of those endowed with memory and incantations - and were they to devote an entire aeon, they would still be unable to understand completely the exact and extensive meaning of the three words 'Samyaksambuddha,' 'Tathagata,' and 'Buddha.' Thus, Ananda, the enlightenment of the Buddhas is immeasurable, and the wisdom and the eloquence of the Tathagatas are inconceivable."

Then, the venerable Ananda addressed the Buddha: "Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned."

The Buddha said, "Do not be discouraged, Ananda! Why? I pronounced you, Ananda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ananda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ananda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, incantations, or eloquence of the bodhisattvas. Ananda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ananda, these marvels displayed in a single morning by the Licchavi Vimalakirti could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of aeons."

(維摩詰所說經第十一品 菩薩行之1)

是時佛說法於菴羅樹園。其地忽然廣博嚴事。一切眾會皆作金色。阿難白佛言。世尊。以何因緣有此瑞應。是處忽然廣博嚴事。一切眾會皆作金色。佛告阿難。是維摩詰文殊師利。與諸大眾恭敬圍繞。發意欲來故先為此瑞應。於是維摩詰語文殊師利。可共見佛與諸菩薩禮事供養。文殊師利言。善哉行矣。今正是時。維摩詰即以神力。持諸大眾并師子座置於右掌。往詣佛所到已著地。稽首佛足右遶七匝。一心合掌在一面立。其諸菩薩即皆避座稽首佛足。亦繞七匝於一面立。諸大弟子釋梵四天王等。亦皆避座稽首佛足在一面立。於是世尊如法慰問諸菩薩已各令復坐。即皆受教眾坐已定。佛語舍利弗。汝見菩薩大士自在神力之所為乎。唯然已見。於汝意云何。世尊。我覩其為不可思議。非意所圖非度所測。爾時阿難白佛言。世尊。今所聞香自昔未有。是為何香。佛告阿難。是彼菩薩毛孔之香。於是舍利弗語阿難言。我等毛孔亦出是香。阿難言。此所從來。曰。是長者維摩詰從眾香國取佛餘飯於舍食者。一切毛孔皆香若此。阿難問維摩詰。是香氣住當久如。維摩詰言。至此飯消。曰。此飯久如當消。曰。此飯勢力至于七日然後乃消。又阿難。若聲聞人未入正位食此飯者。得入正位然後乃消。已入正位食此飯者。得心解脫然後乃消。若未發大乘意食此飯者。至發意乃消。已發意食此飯者。得無生忍然後乃消。已得無生忍食此飯者。至一生補處然後乃消。譬如有藥名曰上味其有服者身諸毒滅然後乃消。此飯如是滅除一切諸煩惱毒然後乃消。阿難白佛言。未曾有也。世尊。如此香飯能作佛事。佛言。如是如是。阿難。或有佛土以佛光明而作佛事。有以諸菩薩而作佛事。有以佛所化人而作佛事。有以菩提樹而作佛事。有以佛衣服臥具而作佛事。有以飯食而作佛事。有以園林臺觀而作佛事。有以三十二相八十隨形好而作佛事。有以佛身而作佛事。有以虛空而作佛事。眾生應以此緣得入律行。有以夢幻影響鏡中像水中月熱時炎如是等喻而作佛事。有以音聲語言文字而作佛事。或有清淨佛土寂寞無言無說無示無識無作無為而作佛事。如是阿難。諸佛威儀進止。諸所施為無非佛事。阿難。有此四魔八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛即以此法而作佛事。是名入一切諸佛法門。菩薩入此門者。若見一切淨好佛土。不以為喜不貪不高。若見一切不淨佛土。不以為憂不礙不沒。但於諸佛生清淨心。歡喜恭敬未曾有也。諸佛如來功德平等。為化眾生故。而現佛土不同。阿難。汝見諸佛國土。地有若干而虛空無若干也。如是見諸佛色身有若干耳其無礙慧無若干也。阿難。諸佛色身威相種性。戒定智慧解脫解脫知見。力無所畏不共之法。大慈大悲威儀所行。及其壽命說法教化。成就眾生淨佛國土。具諸佛法。悉皆同等。是故名為三藐三佛陀。名為多陀阿伽度。名為佛陀。阿難。若我廣說此三句義。汝以劫壽不能盡受。正使三千大千世界滿中眾生。皆如阿難多聞第一得念總持。此諸人等以劫之壽亦不能受。如是阿難。諸佛阿耨多羅三藐三菩提無有限量。智慧辯才不可思議。阿難白佛言。我從今已往不敢自謂以為多聞。佛告阿難。勿起退意。所以者何。我說汝於聲聞中為最多聞。非謂菩薩。且止阿難。其有智者不應限度諸菩薩也。一切海淵尚可測量。菩薩禪定智慧總持辯才一切功德不可量也。阿難。汝等捨置菩薩所行。是維摩詰一時所現神通之力。一切聲聞辟支佛。於百千劫盡力變化所不能作。