Hitt sijun, an' Qokk Jiongw Pangx hitt xee sewqair laii ee posad habjiongw duiww Vuddyy qongw, “Sewjunx! Guanw cocox qnir diyc jitt xee qoktow u snix cud hardingw ee sniurhuad, jitmaw jin' hiyrhuew, ixqingx qra jitt xee sniurhuad siawsag. Si anwjnuaw lehh? Jiongww vut ee hongven vutkyw-sugi. Uirr dorhuar jionwsingx, jiauww soxx ingqaix henrcud ee vutqog u ca'ngi. Si lar, Sewjunx! Hibang liw sur jit quaw Hxuad, hro guanw dngw vunxqog liauxau, tangx laii qamxliam Zulaii.”
Vuddyy qra jiongww posad qongw, “U jinrtauu qapp byy jinrtauu ee qaixtuad huatmngg, linw diyhh yc. Simxmic si u jinrtauu? Dyrr si iuxuii ee Hxuad. Simxmic si byy jinrtauu? Dyrr si buuii Hxuad. Kyxviw posad byy itjin iuxuii iarr byy diamr dirr buuii.
Simxmic si itjin iuxuii? Dyrr si byy lirkuix dairjuu, byy siawsag dairvix; cimx cimx huatsimx qriuu itcer diwhui, byy jit sii be qir; qauwhuar jiongwsingx longxx be iawsen; sisiongg qra sir jiongw siu’iongg ee honghuad qir jairr simx qycc u sidjenr; horcii Jniar Hxuad, byy siyh sinmia; jingr jiongxjiongw senrqix byy damrvyc aw iawsen; libjir qenqor, an’unw diamr lehh, ixx hongven jyr huehiongr; qriuu Hxuad byy vindnua, suathuad byy qenlin, qutlat qiong’iongw soxu vut, zip snesiw byy soxx qnia’uir; duiww soxu ee qong’ingg qapp kutziok, simlai byy iuciuu byy hnuahiw; be knuawkinx iauxx bue yc :ee, junqingr decc yc :ee cincniu vut; duirlyc huanlyw :ee, hro inx huad kiw jniar liamrtauu; duiww lirkuix hiongxlok, byy qra knuar jyr vyxquir; byy jipdiok qaqi ee kuaiwlok, uirr vadd langg ee kuaiwlok kingwjiog; qra soxu sendnia knuar jyr cincniu dergak; qra dirr snesiw lairdew knuar jyr cincniu decc iuu hngg; qnir diyc laii qriuu Hxuad :ee, qra knuar jyr si henliongg ee sensnix; kiwsag soxu, sniu beh uanvi itcer diwhui; qnir huixhuai qaiwlut :ee, sniu beh qra qiuwjo; qra soxu paramita sniu jyr verbuw; qra dyrpinw ee Hxuad sniu jyr si quanwsiok; sidjenr laii siulen senqinx byy jewan; iong soxu cingjing qoktow ee jonggiamm jngsig laii singjiu qaqi ee vudtow; sidjenr buhan ee sisiar laii hro hyw siongr uanvi; druu itcer og, cingjing srinx, kauw, qapp ir; snesiw (lunhuee) busor qiab, mrqycc u iongxkir; tniax vut ee buliong qongdig, libjir (duisuii) be iawsen; ixx diwhui ee qiamr puar huanlyw-cat cud go xee qindir, jap-veh xee hunqair, qapp jap-zi xee zibkauw; dnax kiw jiongwsingx, hro inx ingxuanw qaixtuad; ixx dua jinjinr huixhuai xmoo ee qundui; sisiongg qriuu byy bongrliam, qniaa dirr sidsiongr ee diwhui; duiww sewqanx ee henrsiong dijiog, jiyw iogbong, qriuu cud sewqanx :ee be iawsen, mrqycc byy siar sewqanx :ee; byy pywhuai uigii qycc tangx suisun hongsiok; iong sintongx ee diwhui laii inxdy jiongwsingx; hyw qiwdii tangx jongw cisiuw, soxx tniax .diyc .ee be vangr be qir; gauu hunved jiongxjiongw qinsingr, dng jiongwsingx ee gihik; ixx hnuahiw-simx enxsuad qapp lunrven, suathuad byy jiongwgai; siuhak cingjing jap senrdy, sriu tenzinn ee hokvyr; siulen sir buliong simx, kuix hiongr Brahma ee dyrlo; cniaw vut suathuad suihiw janwbiw; tniax diyc vut ee imsniax, srinx, kauw, qapp ir longxx hiongr sxen; did diyc vut ee uigii, cimzi siulen senrhuad, soxx jyr venr qyckacc hyw; ixx Dairsing ee qauwgi jniaa jyr posad-jingdoo; simx byy hongwdong, byy srid kir jiongxjiongw senrhing. Zucuw kir jyr :ee dyrr qiyr jyr posad byy itjin iuxuii.
Simxmic si posad byy diamr dirr buuii? Dyrr si siuhak kongsingr, byy ixx kongsingr uijingr; siuhak byy siongr qapp byy jok’uii, byy ixx byy siongr qapp byy jok’uii uijingr; siuhak byy kiw, byy ixx byy kiw uijingr; quancad busiongg, mrqycc byy iawsen busiongg zicniaw jingr senrqinx; quancad sewqanx ee kow, mrqycc byy iamwor snesiw; quancad 'byy guaw', mqycc qauwhuew langg byy iawsen; quancad jibbet, mrqycc be qriuu ingxx bet; quancad lirkuix langjingr, mrqycc srinx qapp simx u siusen; quancad busow qruix, mrqycc qruix hiongr senrhuad; quancad byy snix-bet, mrqycc ixx snix dnax itcer; quancad byy lrau, mrqycc byy dng soxu lrau; quancad busow sidhingg, mrqycc iong sidhingg laii qauwhuar jiongwsingx; quancad kongsingr, mrqycc byy siawsag dairvix; quancad Jniar Huxad, byy qniaa siysingg ee lo; quancad soxu henrsiong hubuu, byy qenqor, byy langg' (qapp guaw), byy jurjuw, byy siongr, vunxguan iauxx bue uanbuanw, duiww hokdig, sendnia, qapp diwhui be vangr ciuw. Zucuw siuhak, dyrr qiyr jyr posad byy diamr dirr buuii. Qycc in'ui u hokdig, soxiw byy diamr dirr buuii; u diwhui, soxiw byy itjin iuxuii; u dairjuvix, soxiw byy diamr dirr buuii; beh uansingg vunxguan, soxiw byy itjin iuxuii; beh jibhap huat’iyc, soxiw byy diamr dirr buuii; suisun jiongwsingx kuix iyc, soxiw byy itjin iuxuii; jaix jiongwsingx ee vnirqinx, soxiw byy diamr dirr buuii; beh bet jiongwsingx ee vnirqinx, soxiw byy itjin iuxuii. Soxu qriuu Jniar Dy ee dairsu posad, zucuw siuhak, byy itjin iuxuii iarr byy diamr dirr buuii, jex qiyr jyr u jinrtauu qapp byy jinrtauu ee qaixtuad huatmngg. Linw diyhh yc.”
Hitt sii, hiaxee jiongww posad tniax diyc jitt xee huatmngg longxx dua hnuahiw, qorr jerje bibiau ee huex, u jerje jiongw sig qapp jerje jiongw pangbi, ia venww samcenx daircenx sewqair laii qiong’iongw vut, jitt vo qingx, qapp posad liauxau, hiongr vut ee kax qui lecc vair, qongxx ixjaw m bad tniax .quer, janwtanr Sakyamuni Vut jiacc tangx dirr jiax sihingg quangii qapp hongven.
Ue qongw liauw, inx hutzenqanx byy .kir, dngw kir qaur inx hitt qog.
(Vimalakirti Sutra - Chapter XI Lesson of the Destructible and the Indestructible 2)
Then, all those bodhisattvas from the buddha-field of the Tathagata Sugandhakuta joined their palms in reverence and, saluting the Tathagata Sakyamuni, addressed him as follows: "Lord, when we first arrived in this buddha-field, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the Buddhas and their skill in liberative technique are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being. Lord, please give us a teaching by which we may remember you, when we have returned to Sarvagandhasugandha."
Thus having been requested, the Buddha declared, "Noble sons, there is a liberation of bodhisattvas called 'destructible and indestructible.' You must train yourselves in this liberation. What is it? 'Destructible' refers to compounded things. 'Indestructible' refers to the uncompounded. But the bodhisattva should neither destroy the compounded nor rest in the uncompounded.
"Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the Tathagatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one's own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avici hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing Buddhahood; considering immoral beings to be saviors; considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddha-fields in one's own buddha-field; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech and mind by refraining from all sins; continuing in reincarnations during immeasurable aeons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy passions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring incantations, memory, and knowledge in order to retain all learning; understanding the degrees of people's spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence; tasting human and divine success by purifying the path of ten virtues; establishing the path of the pure states of Brahma by cultivating the four immeasurables; inviting the Buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a Buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a Buddha; gathering together the order of bodhisattvas to attract beings to the Mahayana; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.
"What is not resting in the uncompounded? The bodhisattva practices voidness, but he does not realize voidness. He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance. He knows impermanence but is not complacent about his roots of virtue. He considers misery, but he reincarnates voluntarily. He knows selflessness but does not waste himself. He considers peacefulness but does not seek extreme peace. He cherishes solitude but does not avoid mental and physical efforts. He considers placelessness but does not abandon the place of good actions. He considers occurrencelessness but undertakes to bear the burdens of all living beings. He considers immaculateness, yet he follows the process of the world. He considers motionlessness, yet he moves in order to develop all living beings. He considers selflessness yet does not abandon the great compassion toward all living beings. He considers birthlessness, yet he does not fall into the ultimate determination of the disciples. He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the Buddha-family in its definitive meaning.
"Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded.
"Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and in order to aspire to the Buddha-qualities, he does not destroy compounded things. To perfect the marks of Buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative technique, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddha-field, he does not rest in the uncompounded, and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis, he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time, he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the elixirs of the Dharma, he does not rest in the uncompounded, and, to give out the nectar of this subtle Dharma, he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things.
"Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called 'destructible and indestructible.' Noble sirs, you should also strive in this."
Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent. They were filled with rejoicing and happiness of mind. In order to worship the Buddha Sakyamuni and the bodhisattvas of the Saha universe, as well as this teaching, they covered the whole earth of this billion-world universe with fragrant powder, incense, perfumes, and flowers up to the height of the knees. Having thus regaled the whole retinue of the Tathagata, bowed their heads at the feet of the Buddha, and circumambulated him to the right three times, they sang a hymn of praise to him. They then disappeared from this universe and in a split second were back in the universe Sarvagandhasugandha.
(維摩詰所說經第十一品 菩薩行之2)
爾時眾香世界菩薩來者。合掌白佛言。世尊。我等初見此土生下劣想。今自悔責捨離是心。所以者何。諸佛方便不可思議。為度眾生故。隨其所應現佛國異。唯然世尊。願賜少法還於彼土當念如來。佛告諸菩薩。有盡無盡解脫法門。汝等當學。何謂為盡。謂有為法。何謂無盡。謂無為法。如菩薩者。不盡有為不住無為。何謂不盡有為。謂不離大慈不捨大悲。深發一切智心而不忽忘。教化眾生終不厭惓。於四攝法常念順行。護持正法不惜軀命。種諸善根無有疲厭。志常安住方便迴向。求法不懈說法無悋。勤供諸佛故。入生死而無所畏。於諸榮辱心無憂喜。不輕未學敬學如佛。墮煩惱者令發正念。於遠離樂不以為貴。不著己樂慶於彼樂。在諸禪定如地獄想。於生死中如園觀想。見來求者為善師想。捨諸所有具一切智想。見毀戒人起救護想。諸波羅蜜為父母想。道品之法為眷屬想。發行善根無有齊限。以諸淨國嚴飾之事成己佛土。行無限施具足相好。除一切惡淨身口意。生死無數劫意而有勇。聞佛無量德志而不倦。以智慧劍破煩惱賊出陰界入。荷負眾生永使解脫。以大精進摧伏魔軍。常求無念實相智慧行。於世間法少欲知足。於出世間求之無厭。而不捨世間法。不壞威儀法而能隨俗。起神通慧引導眾生。得念總持所聞不忘。善別諸根斷眾生疑。以樂說辯演法無礙。淨十善道受天人福。修四無量開梵天道。勸請說法隨喜讚善。得佛音聲身口意善。得佛威儀深修善法所行轉勝。以大乘教成菩薩僧。心無放逸不失眾善。行如此法。是名菩薩不盡有為。何謂菩薩不住無為。謂修學空不以空為證。修學無相無作。不以無相無作為證。修學無起不以無起為證。觀於無常而不厭善本。觀世間苦而不惡生死。觀於無我而誨人不倦。觀於寂滅而不永滅。觀於遠離而身心修善。觀無所歸而歸趣善法。觀於無生而以生法荷負一切。觀於無漏而不斷諸漏。觀無所行而以行法教化眾生。觀於空無而不捨大悲。觀正法位而不隨小乘。觀諸法虛妄無牢無人無主無相。本願未滿而不虛福德禪定智慧。修如此法。是名菩薩不住無為。又具福德故不住無為。具智慧故不盡有為。大慈悲故不住無為。滿本願故不盡有為。集法藥故不住無為。隨授藥故不盡有為。知眾生病故不住無為。滅眾生病故不盡有為。諸正士菩薩以修此法。不盡有為不住無為。是名盡無盡解脫法門。汝等當學。爾時彼諸菩薩聞說是法皆大歡喜。以眾妙華若干種色若干種香。散遍三千大千世界。供養於佛及此經法并諸菩薩已。稽首佛足歎未曾有言。釋迦牟尼佛。乃能於此善行方便。言已忽然不現還到彼國。
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