Vimalakirti Qingx (jap-2)

Hitt sii, Vimalakirti mng Qokk Jiongw Pangbi ee posad qongxx, “Jikju Pangbi Zulaii anwjnuaw decc suathuad?”

Hiaxee posad qongw, “Guanw qoktow ee Zulaii byy iong bunzi suathuad, dandanx iong jiongxjiongw pangbi hro soxu tenzinn siuw qaiwlut. Posad sui’ xee jre dirr pangx ciu-kax pnri diyc bibiau ee pangbi, dyrr did diyc itcer dikhing, vyxkor, qapp samadhi. Did diyc jitt hy samadhi :ee, posad soxu ee qongdig longxx uanvi.”

Hiaxee posad mng Vimalakirti qongxx, “Sewjunx Sakyamuni henrjai anwjnuaw decc suathuad?”

Vimalakirti qongw, “In’ui jitt xee qoktow ee jiongwsingx penqiongw, yh qauwhuar, Vuddyy enxsuad diyhh ing qionggni ee gixgenn laii qra inx hanghok. Vuddyy qongw dergak, jingsnix, qapp gyrquiw jiaxee koxlan ee og dy si gong langg ongxsingx ee soxjai; srinx jok'og u srinx jok'og ee vywingr, cuir jok'og u cuir jok'og ee vywingr, simx jok'og u simx jok'og ee vywingr; satsingx u satsingx ee vywingr; tautec u tautec ee vywingr; qniaa imhing u qniaa imhing ee vywingr; qongw vehcat u qongw vehcat ee vywingr, qongw sirhuix u qongw sirhuix ee vywingr, pnaiw cuir u pnaiw cuir ee vywingr, qongw byy iwgi ee ue u qongw byy iwgi ee ue ee vywingr; tamsimx qapp jiddor u tamsimx qapp jiddor ee vywingr; qenlin u qenlin ee vywingr; huixhuai qaiwlut u huixhuai qaiwlut ee vywingr; hunwlo u hunwlo ee vywingr; vinrdnua u vinrdnua ee vywingr; simx sanwluan u simx sanwluan ee vywingr; gugong u gugong ee vywingr. Ix qycc qongw simxmic si qatqair, simxmic si cisiuw qaiwlut, simxmic si huanrqair; simxmic qaix jyr, simxmic byy ingqaix jyr; simxmic si jiongwgai, simxmic m si jiongwgai; simxmic e did diyc juergiap, simxmic e lirkuix juergiap; simxmic si cingjing, simxmic si uwuer; simxmic si u lrau, simxmic si byy lrau; simxmic si siaa dy, simxmic si jniar dy; simxmic si iuxuii, simxmic si buuii; simxmic sriok sewqanx, simxmic sriok liappuann. In'ui yh qauwhuar ee langg, inx ee simx cincniu qauu, diyhh iong jerje jiongw honghuad jewab inx ee simx, inx jiacc e siurqaur. Kyxviw cnxiu qapp bew hiongg qaiwqaiw, diyhh qra but qaxx tniar zip qud, zen'au jiacc u huatdo qra hanghok. Zucuw, duiww penqiongw yh qauwhuar ee jiongwsingx, mrjiacc diyhh iong koxsimx qapp kunxced ee gengiw, inx jiacc e jiapsiu qaiwlut.”

Hiaxee posad tniax diyc ix qongw liauw, longxx qongw, "Ixjaw m bad tniax .quer!  Sewjunx Sakyamuni qra buliong jurjai ee lat unxkngr .kiw .laii, jiacc ixx jiongwsingx soxx hnuahiw jiapsiu ee huatmngg laii dortuad inx. Jiaxee posad iarr nai lylok qycc kiamqiongx, ixx buliong ee dairvix laii dirr jitt xee vudtow cutsir."

Vimalakirti qongw, “Jitt xee qoktow ee posad duiww jiongwsingx u qenqor ee dairvix, dyrr cincniu linw soxx qongw :ee. Inx qui’ siwlangg lirig jiongwsingx, kacc je quer dirr vadd qog vaccingx qiab ee siuhing. Si anwjnuaw lehh? Jitt xee Syvyy Sewqair u jap jiongw senrhuad rair hongrhingg, jex si qitax cingjing ee qoktow byy :ee. Si dycc jap jiongw? Sanwciah qorr vowsix quewvec; huixhuai qaiwlut qorr cingjing qaiwlut quewvec; hunwlo qorr zimxziok quewvec; vinrdnua qorr jingjinr quewvec; simx sanwluan qorr sendnia qeuwvec; gugong qorr diwhui quewvec; enxsuad druu kir koxlan ee honghuad laii dro dirr veh jiongw koxlan :ee; qorr Dairsingg dro hingr siyxsingg :ee; qorr jingr jerje senrqinx laii jewdo byy qongdig :ee; sisiongg qorr sir jiongw siu’iongg laii singjiu jiongwsingx. Jap jiongw senrhuad dyrr si jiaxee.”

Hiaxee posad qongw, “Posad diyhh singjiu zuarr je huatmngg, dirr jitt xee sewqair ee soxx jyr byy hacuu jiacc tangx ongxsingx kir cingjing ee qoktow?”

Vimalakirti qongw, “Posad rair singjiu veh jiongw huatmngg, dirr jitt xee sewqair ee soxx jyr byy hacuu jiacc tangx ongxsingx kir cingjing ee qoktow. Si dycc veh jiongw? Lirig jiongwsingx mrqycc byy ngwbang inx vywdab; dairter itcer jiongwsingx sriu soxu koxnauw, soxx jyr ee qongdig longxx huehiongr hro inx; ixx vingdingw ee simx duiwtai jiongwsingx, qaqi diyhh qowkiamx; duiwtai soxu posad cincniu vut; m bad tniax .quer ee qingx, tniax liauw byy giaugii; m ham’ sniabunn siy’ uigik; byy jikdor vadd langg soxx did .diyc ee qiong’iongw, byy denxhongg qaqi did .diyc ee lirig, dirr qidiongx diaux qaqi ee simx; sisiongg huanxsingw qaqi ee quewsid, be jikvi langg' ee duanxcur, itsimx qriuu soxu qongdig. Veh jiongw huatmngg dyrr si jiaxee.”

Vimalakirti qapp Manjusri dirr dairjiongr lairdew enxsuad Hxuad ee sii, u vaccingx xee tenzinn longxx huatsimx dirr anuttara-samyak-sambodhi, u jit-bxan xui posad did diyc byy snix-bet ee diwhui.

(Vimalakirti Sutra - Chapter X The Feast Brought by the Emanated Incarnation 2)

Then, the Licchavi Vimalakirti knowingly addressed those bodhisattvas who had come from the buddha-field of the Lord Tathagata Sugandhakuta: "Noble sirs, how does the Tathagata Sugandhakuta teach his Dharma?"

They replied, "The Tathagata does not teach the Dharma by means of sound and language. He disciplines the bodhisattvas only by means of perfumes. At the foot of each perfume-tree sits a bodhisattva, and the trees emit perfumes like this one. From the moment they smell that perfume, the bodhisattvas attain the concentration called 'source of all bodhisattva-virtues.' From the moment they attain that concentration, all the bodhisattva-virtues are produced in them."

Those bodhisattvas then asked the Licchavi Vimalakirti, "How does the Buddha Sakyamuni teach the Dharma?"

Vimalakirti replied, "Good sirs, these living beings here are hard to discipline. Therefore, he teaches them with discourses appropriate for the disciplining of the wild and uncivilized. How does he discipline the wild and uncivilized? What discourses are appropriate? Here they are:

"'This is hell. This is the animal world. This is the world of the lord of death. These are the adversities. These are the rebirths with crippled faculties. These are physical misdeeds, and these are the retributions for physical misdeeds. These are verbal misdeeds, and these are the retributions for verbal misdeeds. These are mental misdeeds, and these are the retributions for mental misdeeds. This is killing. This is stealing. This is sexual misconduct. This is lying. This is backbiting. This is harsh speech. This is frivolous speech. This is covetousness. This is malice. This is false view. These are their retributions. This is miserliness, and this is its effect. This is immorality. This is hatred. This is sloth. This is the fruit of sloth. This is false wisdom and this is the fruit of false wisdom. These are the transgressions of the precepts. This is the vow of personal liberation. This should be done and that should not be done. This is proper and that should be abandoned. This is an obscuration and that is without obscuration. This is sin and that rises above sin. This is the path and that is the wrong path. This is virtue and that is evil. This is blameworthy and that is blameless. This is defiled and that is immaculate. This is mundane and that is transcendental. This is compounded and that is uncompounded. This is passion and that is purification. This is life and that is liberation.'

"Thus, by means of these varied explanations of the Dharma, the Buddha trains the minds of those living beings who are just like wild horses. Just as wild horses or wild elephants will not be tamed unless the goad pierces them to the marrow, so living beings who are wild and hard to civilize are disciplined only by means of discourses about all kinds of miseries."

The bodhisattvas said, "Thus is established the greatness of the Buddha Sakyamuni! It is marvelous how, concealing his miraculous power, he civilizes the wild living beings who are poor and inferior. And the bodhisattvas who settle in a buddha-field of such intense hardships must have inconceivably great compassion!"

The Licchavi Vimalakirti declared, "So be it, good sirs! It is as you say. The great compassion of the bodhisattvas who reincarnate here is extremely firm. In a single lifetime in this universe, they accomplish much benefit for living beings. So much benefit for living beings could not be accomplished in the universe Sarvagandhasugandha even in one hundred thousand aeons. Why? Good sirs, in this Saha universe, there are ten virtuous practices which do not exist in any other buddha-field. What are these ten? Here they are: to win the poor by generosity; to win the immoral by morality; to win the hateful by means of tolerance; to win the lazy by means of effort; to win the mentally troubled by means of concentration; to win the falsely wise by means of true wisdom; to show those suffering from the eight adversities how to rise above them; to teach the Mahayana to those of narrow-minded behavior; to win those who have not produced the roots of virtue by means of the roots of virtue; and to develop living beings without interruption through the four means of unification. Those who engage in these ten virtuous practices do not exist in any other buddha-field."

Again the bodhisattvas asked, "How many qualities must a bodhisattva have, to go safe and sound to a pure buddha-field after he transmigrates at death away from this Saha universe?"

Vimalakirti replied, "After he transmigrates at death away from this Saha universe, a bodhisattva must have eight qualities to reach a pure buddha-field safe and sound. What are the eight? He must resolve to himself: 'I must benefit all living beings, without seeking even the slightest benefit for myself. I must bear all the miseries of all living beings and give all my accumulated roots of virtue to all living beings. I must have no resentment toward any living being. I must rejoice in all bodhisattvas as if they were the Teacher. I must not neglect any teachings, whether or not I have heard them before. I must control my mind, without coveting the gains of others, and without taking pride in gains of my own. I must examine my own faults and not blame others for their faults. I must take pleasure in being consciously aware and must truly undertake all virtues.'

"If a bodhisattva has these eight qualities, when he transmigrates at death away from the Saha universe, he will go safe and sound to a pure buddha-field."

When the Licchavi Vimalakirti and the crown prince Manjusri had thus taught the Dharma to the multitude gathered there, one hundred thousand living beings conceived the spirit of unexcelled, perfect enlightenment, and ten thousand bodhisattvas attained the tolerance of the birthlessness of things.

(維摩詰所說經第十品 香積佛之2)

爾時維摩詰問眾香菩薩。香積如來以何說法。彼菩薩曰。我土如來無文字說。但以眾香令諸天人得入律行。菩薩各各坐香樹下聞斯妙香。即獲一切德藏三昧。得是三昧者。菩薩所有功德皆悉具足。彼諸菩薩問維摩詰。今世尊釋迦牟尼以何說法。維摩詰言。此土眾生剛強難化故。佛為說剛強之語以調伏之。言是地獄是畜生是餓鬼。是諸難處。是愚人生處。是身邪行是身邪行報。是口邪行是口邪行報。是意邪行是意邪行報。是殺生是殺生報。是不與取是不與取報。是邪婬是邪婬報。是妄語是妄語報。是兩舌是兩舌報。是惡口是惡口報。是無義語是無義語報。是貪嫉是貪嫉報。是瞋惱是瞋惱報。是邪見是邪見報。是慳悋是慳悋報。是毀戒是毀戒報。是瞋恚是瞋恚報。是懈怠是懈怠報。是亂意是亂意報。是愚癡是愚癡報。是結戒是持戒是犯戒。是應作是不應作。是障礙是不障礙。是得罪是離罪。是淨是垢。是有漏是無漏。是邪道是正道。是有為是無為。是世間是涅槃。以難化之人心如猨猴故。以若干種法制御其心乃可調伏。譬如象馬𢤱悷不調加諸楚毒乃至徹骨然後調伏。如是剛強難化眾生故。以一切苦切之言乃可入律。彼諸菩薩聞說是已。皆曰未曾有也。如世尊釋迦牟尼佛。隱其無量自在之力。乃以貧所樂法度脫眾生。斯諸菩薩亦能勞謙。以無量大悲生是佛土。維摩詰言。此土菩薩於諸眾生大悲堅固。誠如所言。然其一世饒益眾生。多於彼國百千劫行。所以者何。此娑婆世界有十事善法。諸餘淨土之所無有。何等為十。以布施攝貧窮。以淨戒攝毀禁。以忍辱攝瞋恚。以精進攝懈怠。以禪定攝亂意。以智慧攝愚癡。說除難法度八難者。以大乘法度樂小乘者。以諸善根濟無德者。常以四攝成就眾生。是為十。彼菩薩曰。菩薩成就幾法。於此世界行無瘡疣生于淨土。維摩詰言。菩薩成就八法。於此世界行無瘡疣生于淨土。何等為八。饒益眾生而不望報。代一切眾生受諸苦惱。所作功德盡以施之。等心眾生謙下無礙。於諸菩薩視之如佛。所未聞經聞之不疑。不與聲聞而相違背。不嫉彼供不高己利。而於其中調伏其心。常省己過不訟彼短。恒以一心求諸功德。是為八法。維摩詰文殊師利。於大眾中說是法時。百千天人皆發阿耨多羅三藐三菩提心。十千菩薩得無生法忍。