Vimalakirti Qingx (veh-1)

Derr Veh Pinw: Vuddy

Hitt sijun, Manjusri mng Vimalakirti qongxx, “Posad diyhh zuhyy jiacc tangx tongdat vuddy?”

Vimalakirti qongw, “Narr posad qniaa huidy, jex dyrr si tongdat vuddy.”

Qycc mng qongxx, “Posad diyhh anwjnuaw qniaa huidy?”

Rinr qongxx, “Posad dirr go jiongw byy qnaiwdng jue decc laikir, byy huanlyw qapp hunwlo; qaur dergak, byy jiongxjiongw jue qapp uwuer; qaur jingsnix-dy, byy bubingg qapp gnorban dringw ee quewsid; zip gyquiw-dy, mrqycc qongdig uanbuanw; dirr sikqair qapp busikqair laikir, byy liahjunw qaqi kacc gauu; viauxhen cud tamsimx, lirkuix jiongxjiongw jipdiok; viauxhen cud hunwlo, duiww jiongwsingx byy uanwhun ee jiongwgai; viauxhen cud cigaii, mrqycc ixx diwhui diaux simx; viauxhen cud qenlin, mrqycc siawsag lairgua soxu :ee byy siyh sinmia; viauxhen cud huixhuai qimwqair, mrqycc an'unw diamr dirr cingjing ee qaiwlut, simrjiww siyw jue, simlai iarr jin' qniax; viauxhen cud siurkir, mrqycc sisiongg u juvix qapp zimxnai; viauxhen cud vindnua, mrqycc qutlat siuhing qongdig; viauxhen cud simx huann ir luan, mrqycc sisiongg u sendnia; viauxhen cud gugong, mrqycc tongdat sewqanx qapp cud sewqanx ee diwhui; viauxhen cud tiamxmi, mrqycc jiauww qinggi sidjenr sxen-hongven; viauxhen cud gnorban, mrqycc duiww jiongwsingx cincniu qiyy; viauxhen cud jerje huanlyw, mrqycc simx sisiongg cingjing; viauxhen cud zip xmoo, mrqycc suisun vut ee diwhui, byy jiauww xmoo qar :ee; viauxhen cud si sniabunn, mrqycc uirr jiongwsingx enxsuad m bad tniax .quer ee Hxuad; viauxhen cud si pratyekabuddha, mrqycc singjiu dairvix laii qauwhuar jiongwsinx; viauxhen cud sanwciah, mrqycc u vyxquir ee ciuw, u buqiongjin ee qongdig; viauxhen cud puawsniur, mrqycc u jiongxjiongw hyw siongr laii jonggiamm jurqiw; viauxhen cud harjen, mrqycc cutsir dirr vut ee jingxsingr lairdew, u jiongxjiongw qongdig; viauxhen cud canziok, luaddingw qycc snix jyr jiokk baiw, mrqycc did diyc Narayana-srinx, itcer jiongwsingx longxx hnuahiw knuar diyc ix; viauxhen cud lyxsuex qycc puawvni, mrqycc tangx ingxuanw dng vnirqinx, ciauuat duiww sixbongg ee qniahniaa; viauxhen cud u jusanw, mrqycc sisiongg quancad busiongg, sidjai busow tamx; viauxhen cud u ceciab qapp caixluw, mrqycc sisiongg uanxlii go jiongw iogbong ee lamwtoo; viauxhen cud byy cuir suiw qycc hamrban, mrqycc singjiu venrlun ee jaidiauu, dagg hxang longxx qir e diauu, be be qir .did; viauxhen cud zip siaa dy decc jinxjer, mrqycc ixx jniar jinxder dorhuar jiongwsingx; viauxhen cud zip liogdy, mrqycc dng inenn; viauxhen cud dirr liappuann, mrqycc byy dng snesiw. Manjusri! Posad narr tangx zucuw qniaa huidy, dyrr si tongdat vuddy.”

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 1)

Then, the crown prince Manjusri said to the Licchavi Vimalakirti, "Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?"

Vimalakirti replied, "Manjusri, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

Manjusri continued, "How does the bodhisattva follow the wrong way?"

Vimalakirti replied, "Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of passions. Even should he go into the states of the animals, he remains free of darkness and ignorance. When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance. When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom. When he goes into the states of motionlessness and immateriality, he does not dissolve therein.

"He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire. He may follow the ways of hatred, yet he feels no anger to any living being. He may follow the ways of folly, yet he is ever conscious with the wisdom of firm understanding.

"He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life. He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities. He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love. He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue. He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated. He may follow the ways of false wisdom, yet, having reached the transcendence of wisdom, he is expert in all mundane and transcendental sciences.

"He may show the ways of sophistry and contention, yet he is always conscious of ultimate meanings and has perfected the use of liberative techniques. He may show the ways of pride, yet he serves as a bridge and a ladder for all people. He may show the ways of the passions, yet he is utterly dispassionate and naturally pure. He may follow the ways of the Maras, yet he does not really accept their authority in regard to his knowledge of the qualities of the Buddha. He may follow the ways of the disciples, yet he lets living beings hear the teaching they have not heard before. He may follow the ways of the solitary sages, yet he is inspired with great compassion in order to develop all living beings.

"He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth. He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks. He may follow the ways of those of lowly birth, yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathagatas. He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana.

"He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death.

"He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence.

He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire.

"He follows the ways of the dumb and the incoherent, yet, having acquired the power of incantations, he is adorned with a varied eloquence.

"He follows the ways of the heterodox without ever becoming heterodox. He follows the ways of all the world, yet he reverses all states of existence. He follows the way of liberation without ever abandoning the progress of the world.

"Manjusri, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

(維摩詰所說經第八品 佛道之1)

爾時文殊師利問維摩詰言。菩薩云何通達佛道。維摩詰言。若菩薩行於非道。是為通達佛道。又問。云何菩薩行於非道。答曰。若菩薩行五無間而無惱恚。至于地獄無諸罪垢。至于畜生無有無明憍慢等過。至于餓鬼而具足功德。行色無色界道不以為勝。示行貪欲離諸染著。示行瞋恚於諸眾生無有恚閡。示行愚癡而以智慧調伏其心。示行慳貪而捨內外所有不惜身命。示行毀禁而安住淨戒。乃至小罪猶懷大懼。示行瞋恚而常慈忍。示行懈怠而懃修功德。示行亂意而常念定。示行愚癡而通達世間出世間慧。示行諂偽而善方便隨諸經義。示行憍慢而於眾生猶如橋梁。示行諸煩惱而心常清淨。示入於魔而順佛智慧不隨他教。示入聲聞而為眾生說未聞法。示入辟支佛而成就大悲教化眾生。示入貧窮而有寶手功德無盡。示入刑殘而具諸相好以自莊嚴。示入下賤而生佛種姓中具諸功德。示入羸劣醜陋而得那羅延身。一切眾生之所樂見。示入老病而永斷病根超越死畏。示有資生而恒觀無常實無所貪。示有妻妾采女而常遠離五欲淤泥。現於訥鈍而成就辯才總持無失。示入邪濟而以正濟度諸眾生。現遍入諸道而斷其因緣。現於涅槃而不斷生死。文殊師利。菩薩能如是行於非道。是為通達佛道。