Vimalakirti Qingx (jap-zi-1)

 

Derr Jap-zi Pinw: Qnir Aksobhya Vut

Hitt sii, Sewjunx mng Vimalakirti qongxx, “Liw beh qnir Zulaii, liw zuhyy knuar Zulaii?”

Vimalakirti qongw, “Cincniu quancad jursinx ee sidsiongr, quanx Vut Zulaii iarr si qangrkuanw. Guaw quancad Zulaii, ixjaw :ee be qycc laii, birlaii :ee iauxx bue laii, jitmaw :ee be diamr lehh. Guaw be quancad Zulaii ee siktew, be quancad Zulaii zuzuu ee siktew, be quancad Zulaii siktew ee singr, be quancad Zulaii ee qamxsiu, sniurhuad, qniahingg, qapp iwsig, be quancad Zulaii  zuzuu ee iwsig, byy quancad Zulaii iwsig ee singr. Zulaii ee huatsinx m si sir jiongw dua soxx snix :ee, ham’ hukongx qangrkuanw; byy siujig lak xee zibkauw, ciauuat bak, hni, pni, jic, srinx, qapp simx, byy dirlecc samqair; ixx lirkuix snax jiongw uweur, sun snax jiongw qaixtuad ee mngg, sambingg ee siongr qapp bubingg e siongr dringw uanvi; byy digvet ee siongr, iarr byy qyc'ngiu ee siongr; byy qaqi ee siongr, byy tazinn ee siongr; m si byy siongr, m si cruw siongr; byy dirr jitt hnua, byy dirr hitt hnua, iarr byy dirr nng hnua ee diongx:a decc dorhuar jiongwsingx; quanx jibbet, iarr byy ingxx bet; m si jex, m si hex, byy jex, byy hex; berdangr ixx diwhui jaix, berdangr ixx siongsig bad; byy amr, byy bingg, byy miaa, byy siongr, byy qiongg, byy ziok, byy cingkir, byy lacsab; byy dirr sibhongx, iarr byy lirkuix sibhongx; m si iuxuii, iarr m si buuii; berdangr henrcud, iarr m si gixgenn erdangr qongw. Zulaii be sisiar, iarr be qenli; be cisiuw qaiwlut, iarr be huanrqimr; be zimxsiu, iarr be hunwlo; be jingjinr, iarr be vindnua; be dikdnia, iarr be hunluan; m si u diwhui, iarr m si gugong; be zedsingg, iarr be kipenr; byy laii iarr byy kir, byy cud iarr byy zip. Itcer gengiw e suxx dy dng. Zulaii m si hog-cann, iarr m si byy hog-cann; m si ingqaix qiong’iongw, iarr m si byy ingqaix qiong’iongw; byy cruw iarr byy siar; m si u siongr, iarr m si byy siongr, ham’ jinzuu u vingdingw ee huatsingr, berdangr cinr, berdangr nriuu, ciauuat soxu ee ciycdauxcinr; m si dua iarr m si ser; soxx qnir :ee m si qnir, soxx tniax :ee m si tniax, soxx qakcad :ee m si qakcad, soxx jaix :ee m si jaix, lirkuix soxu sokvak; ham’ jiongwsingx vingdingw, duiww soxu henrsiong byy hunved; duiww itcer byy did .diyc iarr byy srid .kir; byy bakdag, byy huanlyw; byy jok’uii, be snix kiw xinx; byy snix, byy bet; byy qnia’uir, byy iuciuu, byy soxx qac'ir :ee, byy soxx iamwor :ee, byy soxx jipdiok :ee; byy hitt hy ixqingx junjai, byy hitt hy e junjai, byy hitt hy jitmaw junjai. Jongw qongw, berdangr ixx itcer gengiw hunved qapp viauxsi. Sewjunx! Zulaii ee huatsinx si jitt kuanw. U zucuw qunancad qiyr jyr jniar quancad, narr vadd jiongw quancad dyrr qiyr jyr siaa quancad.”

(Vimalakirti Sutra - Chapter XII Vision of the Universe Abhirati and the Tathagata Aksobhya 1)

Thereupon, the Buddha said to the Licchavi Vimalakirti, "Noble son, when you would see the Tathagata, how do you view him?"

Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I would see the Tathagata, I view him by not seeing any Tathagata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable.

"The Tathagata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures. He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded. He cannot be explained as having any meaning whatsoever.

"The Tathagata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world; neither cause of involvement in the world nor not a cause of involvement in the world; he is the cessation of all theory and all practice. He is neither a field of merit nor not a field of merit; he is neither worthy of offerings nor unworthy of offerings. He is not an object, and cannot be contacted. He is not a whole, nor a conglomeration. He surpasses all calculations. He is utterly unequaled, yet equal to the ultimate reality of things. He is matchless, especially in effort. He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. He is without any complexity, having attained the equanimity of omniscient gnosis. Equal toward all things, he does not discriminate between them. He is without reproach, without excess, without corruption, without conception, and without intellectualization. He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear and without subconsciousness; without sorrow, without joy, and without strain. No verbal teaching can express him.

"Such is the body of the Tathagata and thus should he be seen. Who sees thus, truly sees. Who sees otherwise, sees falsely."

The venerable Sariputra then asked the Buddha, "Lord, in which buddha-field did the noble Vimalakirti die, before reincarnating in this buddha-field?"

The Buddha said, "Sariputra, ask this good man directly where he died to reincarnate here."

(維摩詰所說經第十二品 見阿閦佛之1)

爾時世尊問維摩詰。汝欲見如來。為以何等觀如來乎。維摩詰言。如自觀身實相。觀佛亦然。我觀如來。前際不來後際不去今則不住。不觀色不觀色如。不觀色性。不觀受想行識。不觀識如。不觀識性。非四大起。同於虛空。六入無積。眼耳鼻舌身心已過不在三界。三垢已離順三脫門。具足三明與無明等。不一相不異相。不自相不他相。非無相非取相。不此岸不彼岸不中流。而化眾生。觀於寂滅亦不永滅。不此不彼。不以此不以彼。不可以智知。不可以識識。無晦無明無名無相。無強無弱非淨非穢。不在方不離方。非有為非無為。無示無說。不施不慳。不戒不犯。不忍不恚。不進不怠。不定不亂。不智不愚。不誠不欺。不來不去。不出不入。一切言語道斷。非福田非不福田。非應供養非不應供養。非取非捨。非有相非無相。同真際等法性。不可稱不可量。過諸稱量。非大非小。非見非聞非覺非知。離眾結縛。等諸智同眾生。於諸法無分別。一切無失。無濁無惱。無作無起無生無滅。無畏無憂無喜無厭無著。無已有無當有無今有。不可以一切言說分別顯示。世尊。如來身為若此。作如是觀。以斯觀者名為正觀。若他觀者名為邪觀。