Vimalakirti Qingx (veh-4)

Hitt sijun, huathue lairdew u jit xee qiyr jyr Sarvarupasamdarsana(Poxpenr Henrcud Siksinx) ee posad mng Vimalakirti qongxx, “Qusu! Laurve, laurbuw, bow, qniaw, cinjniaa, quanwsiok, qnuali, zinbinn, qapp cutmiaa :ee dringw, inx si si’angw? Lovi, iongvok, cnxiu, bew, qapp ciax dringw, jiaxee longxx sriok dirr dyc’ui?”

Dyrr anxnex, Vimalakirti iong jimgensix huedab qongxx:

Diwhui ee dortuad si posad ee laurbuw 

Hongven si laurve 

Itcer jiongww dyrsux 

Byy jit xee byy an' jitt nng xee snix cud 

Huathiw si bow 

Juvisimx si jaboxqniaw 

Senrsimx qapp singsit si haursnix 

Vitqingr kangx si cur 

Jerje huanlyw si derjuw  

Jiauww guaw ee iwsur laii juanxhuar 

Drypinw si senrdiwsig 

An’ jex singjiu jniawsiong qakdix 

Lak jiongw paramita ee huatmngg si pnuarli 

Sxur-siu’iongg si qirluw 

Cniuwquax qapp siongrtog Hxuad ee gengiw 

Ixx jex jyr imgak 

Jongw cisiuw si huehngg 

Byy lrau ee Hxuad si ciurnaa 

Cid-qakdix qapp liok-iwlok si cingjing bibiau ee huex 

Qaixtuad did diwhui si quexjiw 

Veh jiongw qaixtuad ee igdii 

Sendnia ee juiw jiokk dni 

Cid jiongw cingjing ee huex kamr dirr binrdingw 

Dirr jiax sexik :ee byy uwuer 

Go jiongw sintongx cincniu  cnxiu qapp bew decc jauw 

Daising jyr ciax 

Ixx itsimx laii kongwjer 

Dirr veh diauu jniar lo iulik 

Siongwmau uanbuanw u jonggiamm ee binriongg 

U jerje jiongw hyw laii jngsig guariongg 

Jaix qenwsiaur si guarsnax 

Cimsinr ee simx jyr huekox 

Hyxgiac u cid jiongw jaivyw 

Vowqaur laii jingqax qongdig 

Jiauww soxx qar siuhing 

Huehiongr si dua lirig 

Sxur-senn jyr cngpox 

An' jiax snix cud cingjing ee mia 

Je qenwbunn jingqax diwhui 

Laii jyr jurqag ee imsniax 

Qamlo ee Hxuad si jiahsit 

Qaixtuad ee bi si jiab 

Iong cingjing simx sexik 

Qaiwlut si pangx satbunn 

Siaubet huanlyw ji’ cat 

Jongwiongw byy langg tangx ciauuat 

Hanghok sir jiongw xmoo 

Iong singwli ee donghuanx qenwlip dyrdniuu 

Suizenn jaix byy kiw byy bet 

Uirr sirhen soxiw u snix u bet 

Soxu qoktow longxx henrcud 

Kyxviw byy jit xee byy knuar diyc zidtauu

Qiong’iongw sibhongx 

Buliong ig ee Zulaii 

Jiongww vut qapp qaqi ee srinx 

Be u hunved ee sniurhuad 

Suizenn jaix soxu vudqog 

Qapp jiongwsingx longxx si kangx 

Mrqycc sisiongg siuhing cingjing qoktow 

Laii qauwhuar jiongwsingx 

Qokk lui ee jiongwsingx 

Inx ee hxingg, sniax, qapp uigii 

Posad u busow qnia'uir ee ligliong :ee

Jidsii longxx tangx qra jiaxee henrcud 

Qakcad soxu xmoo ee dairjir 

Sirhen duer inx qniaa 

Ixx quangii qapp hongven ee diwhui 

Suiir longxx tangx henrcud 

Iacc sirhen lau-vni-siw 

Singjiu jerje jiongwsingx 

Hro inx liauxqaiw si cincniu huanwhuar :ee 

Tongdat byy jiongwgai 

Iacc henrcud qiab jin decc siyx 

Tnide siyx qaxx kangx kangx 

Jingwlangg u ingxx vutvenr ee sniurhuad 

Hro inx jaix busiongg  

Busor ig ee jiongwsingx 

Longxx laii cniaw posad 

Jidsii qaur inx cur-lai 

Qauwhuar suxx inx hiongr vuddy 

Qingsux jiuwgiw huatsut 

Kaxbiau ee jerje qige 

Longxx jinrliong henrcud jiaxee dairjir 

Laii lirig soxu jiongwsingx 

Sewqanx u jiongxjiongw dyrhuad 

Longxx dirr (vuddy) hitt lairdew cutqex 

In’ui qaixduu langg' ee gihik 

Byy laii duirlyc siaa qenwsig 

Higjiar huar jyr zit, guec, tnix 

Brahma ee ongg iacc sewqair ee jruw 

Ursii huar jyr de iacc juiw 

Ursii huar jyr hongx iacc huew 

Qiab lairdew u igjingr 

E cuthen huar jyr jerje iyhcauw 

U hok :ee 

Tangx druu vni qapp siauduu jiongxjiongw ee dok 

Qiab lairdew u qihngx 

E huar jyr imxsit 

Singx dri iauqix qapp cuiwdax 

Zen'au iong Hxuad ee gengiw (an'uir) 

Qiab lairdew u dyvingx 

E uirr inx kiw jusimx 

Qauwhuar hiaxee jiongwsingx 

Hro inx diamr dirr byy siy' jner ji' de 

Narr u dua jenwdin 

E qenwlip vingdingw ee lat 

Posad henrcud uiser 

Qra inx hanghok diwsuw anhyy 

Itcer qoktow lairdew 

Soxu u dergak ee soxjai 

E jen'ongw qaur hiax 

Kinbenw qiuwjer hro inx tuatlii koxnauw 

Itcer qoktow lairdew 

Jingsnix siy’ jiac ee soxjai 

Longxx e dirr hiax cuthen

Uirr inx jyr lirig 

Sirhen sriu go jiongw iogbong 

Qycc iarr henrcud camsenn 

Suxx xmoo ee simx luan jaujaux 

Hro inx berdangr did diyc hongven 

Huew-diongx snix lenhuex 

Jex si jin’ hanxiuw 

Dirr iongbong ee sewqanx camsenn 

Han'iuw iarr si zucuw 

Iacc huar jyr imluw 

Inxiu hiaxee hnowsig :ee 

Singx ixx iogbong ee qaux-aw kanx 

Liauxau hro inx zip vuddy 

Ursii huar jyr snia'ib ee juxlangg 

Ursii huar jyr singlixlangg kir inxdy 

Huar jyr qoksux qapp dairsinn 

Laii lirig jiongwsingx 

Jerje u sanwciah langg ee soxjai 

Inx henrcud bujin ee vyxkor 

Laii kuanwiuw qapp inxdy 

Hro inx huad potesimx 

Simx gnorban :ee 

Henrcud u dua sewlik :ee 

Siauduu qapp hanghok inx jiongxjiongw gnorban 

Hro inx diamr busiong ee dy 

Duiww hiaxee u kiongxku :ee 

Inx e qniaa uaw kir qra an’uir 

Singx hro inx byy qnia’uir 

Liauxau hro inx huad dyrsimx 

Ursii henrcud lirkuix imiok :ee 

Jyr u go jiongw sintongx ee senzinn 

Inxdy jiongwsingx 

Hro inx diamr dirr siuw qaiwlut, zimxziok, qapp juvix 

Qnir diyc su’iaur qiong’iongw :ee 

E cuthen laii jyr lovok 

Hro inx hnuahiw kuaiwir 

Jiacc suxx inx huad dyrsimx 

Jiauww inx soxx su’iaur 

Hro inx zip vuddy 

Ixx kuangii qapp hongven ee lat 

Longxx tangx buanxjiog inx 

Zucuw ee honghuad buliong 

Soxx siuhing :ee bugaii 

Diwhui buvenx 

Dortuad busor jiongwsingx 

Qaxsuw hro itcer vut 

Dirr buliong qiab 

Janwtanr inx ee qongdig 

Iaxx berdangr jin 

Dycc jit xee tniax diyc zucuw ee Hxuad 

Be huad potesimx 

Druu kir hiaxee vutsiaur ee langg 

Qapp gugong, qowjib, qapp byy diwhui :ee 

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 4)

Thereupon, the bodhisattva Sarvarupasamdarsana, who was present in that assembly, addressed the Licchavi Vimalakirti: "Householder, where are your father and mother, your children, your wife, your servants, your maids, your laborers, and your attendants? Where are your friends, your relatives, and your kinsmen? Where are your servants, your horses, your elephants, your chariots, your bodyguards, and your bearers?"

Thus addressed, the Licchavi Vimalakirti spoke the following verses to the bodhisattva Sarvarupasamdarsana:

Of the true bodhisattvas,

The mother is the transcendence of wisdom,

The father is the skill in liberative technique;

The Leaders are born of such parents.

Their wife is the joy in the Dharma,

Love and compassion are their daughters,

The Dharma and the truth are their sons;

And their home is deep thought on the meaning of voidness.

All the passions are their disciples,

Controlled at will.

Their friends are the aids to enlightenment;

Thereby they realize supreme enlightenment.

Their companions, ever with them,

Are the six transcendences.

Their consorts are the means of unification,

Their music is the teaching of the Dharma.

The incantations make their garden,

Which blossoms with the flowers of the factors of enlightenment,

With trees of the great wealth of the Dharma,

And fruits of the gnosis of liberation.

Their pool consists of the eight liberations,

Filled with the water of concentration,

Covered with the lotuses of the seven impurities -

Who bathes therein becomes immaculate.

Their bearers are the six superknowledges,

Their vehicle is the unexcelled Mahayana,

Their driver is the spirit of enlightenment,

And their path is the eightfold peace.

Their ornaments are the auspicious signs,

And the eighty marks;

Their garland is virtuous aspiration,

And their clothing is good conscience and consideration.

Their wealth is the holy Dharma,

And their business is its teaching,

Their great income is pure practice,

And it is dedicated to the supreme enlightenment.

Their bed consists of the four contemplations,

And its spread is the pure livelihood,

And their awakening consists of gnosis,

Which is constant learning and meditation.

Their food is the ambrosia of the teachings,

And their drink is the juice of liberation.

Their bath is pure aspiration,

And morality their unguent and perfume.

Having conquered the enemy passions,

They are invincible heroes.

Having subdued the four Maras,

They raise their standard on the field of enlightenment.

They manifest birth voluntarily,

Yet they are not born, nor do they originate.

They shine in all the fields of the Buddhas,

Just like the rising sun.

Though they worship Buddhas by the millions,

With every conceivable offering,

They never dwell upon the least difference

Between the Buddhas and themselves.

They journey through all Buddha-fields

In order to bring benefit to living beings,

Yet they see those fields as just like empty space,

Free of any conceptual notions of "living beings."

The fearless bodhisattvas can manifest,

All in a single instant,

The forms, sounds, and manners of behavior

Of all living beings.

Although they recognize the deeds of Maras,

They can get along even with these Maras;

For even such activities may be manifested

By those perfected in liberative technique.

They play with illusory manifestations

In order to develop living beings,

Showing themselves to be old or sick,

And even manifesting their own deaths.

They demonstrate the burning of the earth

In the consuming flames of the world's end,

In order to demonstrate impermanence

To living beings with the notion of permanence.

Invited by hundreds of thousands of living beings,

All in the same country,

They partake of offerings at the homes of all,

And dedicate all for the sake of enlightenment.

They excel in all esoteric sciences,

And in the many different crafts,

And they bring forth the happiness

Of all living beings.

By devoting themselves as monks

To all the strange sects of the world,

They develop all those beings

Who have attached themselves to dogmatic views.

They may become suns or moons,

Indras, Brahmas, or lords of creatures,

They may become fire or water

Or earth or wind.

During the short aeons of maladies,

They become the best holy medicine;

They make beings well and happy,

And bring about their liberation.

During the short aeons of famine,

They become food and drink.

Having first alleviated thirst and hunger,

They teach the Dharma to living beings.

During the short aeons of swords,

They meditate on love,

Introducing to nonviolence

Hundreds of millions of living beings.

In the middle of great battles

They remain impartial to both sides;

For bodhisattvas of great strength

Delight in reconciliation of conflict.

In order to help the living beings,

They voluntarily descend into

The hells which are attached

To all the inconceivable buddha-fields.

They manifest their lives

In all the species of the animal kingdom,

Teaching the Dharma everywhere.

Thus they are called "Leaders."

They display sensual enjoyment to the worldlings,

And trances to the meditative.

They completely conquer the Maras,

And allow them no chance to prevail.

Just as it can be shown that a lotus

Cannot exist in the center of a fire,

So they show the ultimate unreality

Of both pleasures and trances.

They intentionally become courtesans

In order to win men over,

And, having caught them with the hook of desire,

They establish them in the buddha-gnosis.

In order to help living beings,

They always become chieftains,

Captains, priests, and ministers,

Or even prime ministers.

For the sake of the poor,

They become inexhaustible treasures,

Causing those to whom they give their gifts

To conceive the spirit of enlightenment.

They become invincible champions,

For the sake of the proud and the vain,

And, having conquered all their pride,

They start them on the quest for enlightenment.

They always stand at the head

Of those terrified with fright,

And, having bestowed fearlessness upon them,

They develop them toward enlightenment.

They become great holy men,

With the superknowledges and pure continence,

And thus induce living beings to the morality

Of tolerance, gentleness, and discipline.

Here in the world, they fearlessly behold

Those who are masters to be served,

And they become their servants or slaves,

Or serve as their disciples.

Well trained in liberative technique,

They demonstrate all activities,

Whichever possibly may be a means

To make beings delight in the Dharma.

Their practices are infinite;

And their spheres of influence are infinite;

Having perfected an infinite wisdom,

They liberate an infinity of living beings.

Even for the Buddhas themselves,

During a million aeons,

Or even a hundred million aeons,

It would be hard to express all their virtues.

Except for some inferior living beings,

Without any intelligence at all,

Is there anyone with any discernment

Who, having heard this teaching,

Would not wish for the supreme enlightenment?

(維摩詰所說經第八品 佛道之4)

爾時會中有菩薩名普現色身。問維摩詰言。居士。父母妻子親戚眷屬吏民知識悉為是誰。奴婢僮僕象馬車乘皆何所在。於是維摩詰以偈答曰。

　　智度菩薩母　　方便以為父

　一切眾導師　　無不由是生

　法喜以為妻　　慈悲心為女

　善心誠實男　　畢竟空寂舍

　弟子眾塵勞　　隨意之所轉

　道品善知識　　由是成正覺

　諸度法等侶　　四攝為伎女

　歌詠誦法言　　以此為音樂

　總持之園苑　　無漏法林樹

　覺意淨妙華　　解脫智慧果

　八解之浴池　　定水湛然滿

　布以七淨華　　浴此無垢人

　象馬五通馳　　大乘以為車

　調御以一心　　遊於八正路

　相具以嚴容　　眾好飾其姿

　慚愧之上服　　深心為華鬘

　富有七財寶　　教授以滋息

　如所說修行　　迴向為大利

　四禪為床座　　從於淨命生

　多聞增智慧　　以為自覺音

　甘露法之食　　解脫味為漿

　淨心以澡浴　　戒品為塗香

　摧滅煩惱賊　　勇健無能踰

　降伏四種魔　　勝幡建道場

　雖知無起滅　　示彼故有生

　悉現諸國土　　如日無不見

　供養於十方　　無量億如來

　諸佛及己身　　無有分別想

　雖知諸佛國　　及與眾生空

　而常修淨土　　教化於群生

　諸有眾生類　　形聲及威儀

　無畏力菩薩　　一時能盡現

　覺知眾魔事　　而示隨其行

　以善方便智　　隨意皆能現

　或示老病死　　成就諸群生

　了知如幻化　　通達無有礙

　樖現劫盡燒　　天地皆洞然

　眾人有常想　　照令知無常

　無數億眾生　　俱來請菩薩

　一時到其舍　　化令向佛道

　經書禁呪術　　工巧諸伎藝

　盡現行此事　　饒益諸群生

　世間眾道法　　悉於中出家

　因以解人惑　　而不墮邪見

　或作日月天　　梵王世界主

　或時作地水　　或復作風火

　劫中有疾疫　　現作諸藥草

　若有服之者　　除病消眾毒

　劫中有飢饉　　現身作飲食

　先救彼飢渴　　却以法語人

　劫中有刀兵　　為之起慈心

　化彼諸眾生　　令住無諍地

　若有大戰陣　　立之以等力

　菩薩現威勢　　降伏使和安

　一切國土中　　諸有地獄處

　輒往到于彼　　勉濟其苦惱

　一切國土中　　畜生相食噉

　皆現生於彼　　為之作利益

　示受於五欲　　亦復現行禪

　令魔心憒亂　　不能得其便

　火中生蓮華　　是可謂希有

　在欲而行禪　　希有亦如是

　或現作婬女　　引諸好色者

　先以欲鉤牽　　後令入佛道

　或為邑中主　　或作商人導

　國師及大臣　　以祐利眾生

　諸有貧窮者　　現作無盡藏

　因以勸導之　　令發菩提心

　我心憍慢者　　為現大力士

　消伏諸貢高　　令住無上道

　其有恐懼眾　　居前而慰安

　先施以無畏　　後令發道心

　或現離婬欲　　為五通仙人

　開導諸群生　　令住戒忍慈

　見須供事者　　現為作僮僕

　既悅可其意　　乃發以道心

　隨彼之所須　　得入於佛道

　以善方便力　　皆能給足之

　如是道無量　　所行無有涯

　智慧無邊際　　度脫無數眾

　假令一切佛　　於無量億劫

　讚歎其功德　　猶尚不能盡

　誰聞如是法　　不發菩提心

　除彼不肖人　　癡冥無智者