Vimalakirti Qingx (cid-6)

Hitt sii, Vimalakirti qra Sariputra qongw, “Jitt xee tenluw ixqingx qiong’iongw quer qauw-jap-zi-ig xee vut. Posad ee sintongx, ix tangx unriong jurzuu. Sewguan uanbuanw, ix did diyc byy snix-bet ee diwhui, diamr dirr byy dywter. Jiauww ix ee vunxguan soxiw tangx suiir henrcud laii qauwhuar jiongwsingx.”

(Vimalakirti Sutra - Chapter VII The Goddess 6)

Then the Licchavi Vimalakirti said to the venerable elder Sariputra, "Reverend Sariputra, this goddess has already served ninety-two million billion Buddhas. She plays with the superknowledges. She has truly succeeded in all her vows. She has gained the tolerance of the birthlessness of things. She has actually attained irreversibility. She can live wherever she wishes on the strength of her vow to develop living beings."

(維摩詰所說經第七品 觀眾生之6)

爾時維摩詰。語舍利弗。是天女已曾供養九十二億佛已。能遊戲菩薩神通。所願具足得無生忍住不退轉。以本願故隨意能現教化眾生。

Vimalakirti Qingx (cid-5)

 

Sariputra mng tenluw qongxx, “Liw dirr samsingg sriok dycc jit xee?”

Tenluw qongw, “Iong sniabunn ee Hxuad qauwhuar jiongwsingx ee sii, guaw si sniabunn. Iong inenn ee Hxuad qauwhuar jiongwsingx ee sii, guaw si pratyekabuddha. Iong dairvix ee Hxuad qauwhuar jiongwsingx ee sii, guaw si Dairsing. Sariputra! Kyxviw u langg qniaa zip campaka ciurnaa, dna' pnri diyc campaka, be pnri diyc vadd hxang ee bi. Zucuw, narr zip laii jitt qingx cur-lai, dna' pnri diyc vud qongdig ee pangbi, byy air pnri diyc sniabunn qapp pratyekabuddha ee pangbi. Sariputra! U Sakra, Brahma, sir ten’ongg, jiongww tenzinn, lringg, qxuiw, qapp srinn dringw zip laii jitt qingx cur-lai, tniax diyc siongrzinn qangxsuad Jniawhuad, duiww vut qongdig ee pangbi jiokk hixair laii huatsimx. Sariputra! Guaw dirr jitt qingx cur-lai jap-zi nii :ar, m bad tniax diyc u decc enxsuad sniabunn qapp pratyekabuddha ee Hxuad, dna’ tniax diyc posad dairjuu-dairvix vutkyw-sugi jiongww vut ee Hxuad. 

Sariputra! Jitt qingx cur sisiongg henrcud veh jiongw m bad duw .quer landid ee henrsiong. Si dycc veh jiongw? Jitt qingx cur-lai sisiongg u qimsig ee qngx decc jiyr, zid’ia byy ca'ngi, mrbenw zidtauu iacc guehniuu decc jiyr dyrr jiokk qngx, jex si derr id jiongw m bad duw .quer landid ee henrsiong. Zip laii jitt qingx cur-lai :ee, be virr jiongxjiongw uwuer soxx huanlyw, jex si derr zi jiongw m bad duw .quer landid ee henrsiong. Jitt qingx cur sisiongg u Sakra, Brahma, sir tenongg, qapp vadd xui ee posad laii decc jurhue, jex si derr snax jiongw m bad duw .quer landid ee henrsiong. Jitt qingx cur-lai sisiongg enxsuad lak jiongw paramita byy dywter ee Hxuad, jex si derr sir jiongw m bad duw .quer landid ee henrsiong. Jitt qingx cur-lai sisiongg enxjaur tenzinn derr id bixbiau ee imgak, kimhenn cud buliong vudhuad ee sniax, jex si derr go jiongw m bad duw .quer landid ee henrsiong. Jitt qingx cur-lai u sir dua vyxkor, vyxbut jxig muaw muaw, tangx jinxjer kunwhuat :ee, longxx ing be liauw, jex si derr lak jiongw m bad duw .quer landid ee henrsiong. Jitt qingx cur-lai u Sakyamuni, Amitabha, Aksobhya, Ratnasri, Ratnarcis, Ratnacandra, Ratnavyuha, Dusprasaha, Sarvarthasiddha, Ratnabahula, Simhakirti, Simhasvara zucuw dringw sibhongx buliong jiongww vut, siongrzinn simx liam ee sii, inx dyrr longxx laii uirr ix enxsuad jiongxjiongw vut viwbit ee Hxuad, enxsuad liauw dyrr dngw .kir, jex si derr cid jiongw m bad duw .quer landid ee henrsiong. Jitt qingx cur-lai e henrcud itcer jiongww tnix jngsig jonggiamm ee qiongden qapp jiongww vut cingjing qoktow, jex si derr veh jiongw m bad duw .quer landid ee henrsiong. Sariputra! Jitt qingx cur-lai sisiongg henrcud veh jiongw m bad duw .quer landid ee henrsiong. U dycc jit xee qnir diyc jitt hy vutsugi ee dairjir liauxau qycc e air tniax sniabunn ee Hxuad?”

Sariputra qongw, “Liw si anwjnuaw byy qra jabow-srinx juanw jyr javox-srinx?”

Tenluw qongw, “Guaw jitt jap-zi nii beh qriuu jabow-srinx dy' berdid diyc, beh anwjnuaw juanw? Kyxviw venr mosut :ee venr jit xee luxzinn .cud .laii. Narr u langg mng qongxx, 'Si anwjnuaw byy qra jabow-srinx juanw jyr javox-srinx?", jitt xee bunrdee qamxx u sikdongx?"

Sariputra qongw, “Byy sikdongx. Mosut byy qowding ee siongr, beh anwjnuaw juanw?”

Tenluw qongw, “Jiongxjiongw itcer henrsiong iarr si zucuw, byy qowdiong ee siongr. Liw uirhyy qycc mng qongxx si anwjnuaw m qra jabow-srinx juanw jyr javox-snix?”

Liammisii, tenluw iong sintongx-lai qra Sariputra venr jyr cincniu tenluw, qra qaqi huawsinx jyr Sariputra, qycc qra mng qongxx, "Liw si anwjnuaw m qra jabow-srinx juanw jyr javox-snix?”

Sariputra ixx tenluw ee siongr rinr qongxx, “Guaw dnaxx dy' iaxx m jaix si anwjnuaw e venr jyr jabow-srinx!”

Tenluw qongw, “Sariputra! Liw narr erdangr juanw jitt xee jabow-srinx, itcer luxzinn dyrr erdangr juanw. Cincniu Sariputra m si luxzinn suacc henrcud jabow-srinx, itcer luxzinn iarr si zucuw, suizenn henrcud jabow-srinx, mrqycc m si luxzinn. Mrjiacc vut qongw itcer banrbut byy lxamm byy luw.”

Liammisii, tenluw siuhuee sintongx-lat, Sariputra qycc kuehok guanvunw ee siongr.

Tenluw mng Sariputra qongxx, "Liw jabow-srinx ee siongr jitmaw dirr dyc’ui?”

Sariputra qongw, “Jabow-srinx ee hingtew byy junjai iarr m si byy junjai.”

Teluw qongw, ‘Itcer banrbut qapp henrsiong iarr si zucuw. Byy junjai iarr m si byy junjai. 'Byy junjai iarr m si byy junjai', jex si vut soxx qongw :ee.”

Sariputra mng tenluw qongxx, “Liw dirr jiax siw .kir liauxau e dirr dyhh cutsir?”

Tenluw qongw, “Vut dirr ingwhuar ee soxjai cutsir, guaw e ham' ix qangrkuanw.”

Qongw, “Vut si ingwhuar laii cutsir, m si siw liauxau cutsir.”

Tenluw qongw, “Jiongwsingx marr qangrkuanw, (jiauww giablik) byy siw laii cutsir.”

Sariputra mng tenluw, “Liw rair zuarr quw jiacc tangx did diyc anuttara-samyak-sambodhi?”

Tenluw qongw, “Sariputra narr kuehok jyr huanhux, guaw dyrr tangx singjiu anuttara-samyak-sambodhi.”

Sariputra qongw, “Guaw jyr huanhux? Byy jitt hy dairjir.”

Tenluw qongw, "Guaw did diyc anuttara-samyak-sambodhi, iarr byy jitt hy dairjir. Si anwjnuaw lehh? Potee byy soxx diamr lehh ee soxjai, soxiw byy simxmic tangx hyw did :ee."

Sariputra qongw, “Zuqimx jiongww vut soxx did ee anuttara-samyak-sambodhi, ixx did .diyc qapp e did .diyc .ee cincniu Ganges Hyy suax ee sowliong hiacc je. Jex beh anwjnuaw qongw?”

Tenluw qongw, “Jex longxx ixx sewsiok ee bunzi laii ciauvuah, soxiw qongxx u samser, m si giamrjingr potee :ee u quewkir, birlaii, qapp henrjai.”

Tenluw qongw, “Sariputra! Liw u did diyc arhat ee dy bor?”

Qongw, “Byy soxx did mrjiacc e did .diyc.”

Tenluw qongw, “Jiongww posad iarr si zucuw, byy soxx did mrjiacc e did .diyc.”

(Vimalakirti Sutra - Chapter VII The Goddess 5)

Sariputra: Goddess, do you belong to the disciple-vehicle, to the solitary-vehicle, or to the great vehicle?

Goddess: I belong to the disciple-vehicle when I teach it to those who need it. I belong to the solitary-vehicle when I teach the twelve links of dependent origination to those who need them. And, since I never abandon the great compassion, I belong to the great vehicle, as all need that teaching to attain ultimate liberation.

Nevertheless, reverend Sariputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia flowers, so, reverend Sariputra, living in this house, which is redolent with the perfume of the virtues of the Buddha-qualities, one does not smell the perfume of the disciples and the solitary sages. Reverend Sariputra, the Sakras, the Brahmas, the Lokapalas, the devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas who live in this house hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the Buddha-qualities, proceed to conceive the spirit of enlightenment.

Reverend Sariputra, I have been in this house for twelve years, and I have heard no discourses concerning the disciples and solitary sages but have heard only those concerning the great love, the great compassion, and the inconceivable qualities of the Buddha.

Reverend Sariputra, eight strange and wonderful things manifest themselves constantly in this house. What are these eight?

A light of golden hue shines here constantly, so bright that it is hard to distinguish day and night; and neither the moon nor the sun shines here distinctly. That is the first wonder of this house.

Furthermore, reverend Sariputra, whoever enters this house is no longer troubled by his passions from the moment he is within. That is the second strange and wonderful thing.

Furthermore, reverend Sariputra, this house is never forsaken by Sakra, Brahma, the Lokapalas, and the bodhisattvas from all the other buddha-fields. That is the third strange and wonderful thing.

Furthermore, reverend Sariputra, this house is never empty of the sounds of the Dharma, the discourse on the six transcendences, and the discourses of the irreversible wheel of the Dharma. That is the fourth strange and wonderful thing.

Furthermore, reverend Sariputra, in this house one always hears the rhythms, songs, and music of gods and men, and from this music constantly resounds the sound of the infinite Dharma of the Buddha. That is the fifth strange and wonderful thing.

Furthermore, reverend Sariputra, in this house there are always four inexhaustible treasures, replete with all kinds of jewels, which never decrease, although all the poor and wretched may partake to their satisfaction. That is the sixth strange and wonderful thing.

Furthermore, reverend Sariputra, at the wish of this good man, to this house come the innumerable Tathagatas of the ten directions, such as the Tathagatas Sakyamuni, Amitabha, Aksobhya, Ratnasri, Ratnarcis, Ratnacandra, Ratnavyuha, Dusprasaha, Sarvarthasiddha, Ratnabahula, Simhakirti, Simhasvara, and so forth; and when they come they teach the door of Dharma called the "Secrets of the Tathagatas" and then depart. That is the seventh strange and wonderful thing.

Furthermore, reverend Sariputra, all the splendors of the abodes of the gods and all the splendors of the fields of the Buddhas shine forth in this house. That is the eighth strange and wonderful thing.

Reverend Sariputra, these eight strange and wonderful things are seen in this house. Who then, seeing such inconceivable things, would believe the teaching of the disciples?

Sariputra: Goddess, what prevents you from transforming yourself out of your female state?

Goddess: Although I have sought my "female state" for these twelve years, I have not yet found it. Reverend Sariputra, if a magician were to incarnate a woman by magic, would you ask her, "What prevents you from transforming yourself out of your female state?"

Sariputra: No! Such a woman would not really exist, so what would there be to transform?

Goddess: Just so, reverend Sariputra, all things do not really exist. Now, would you think, "What prevents one whose nature is that of a magical incarnation from transforming herself out of her female state?"

Thereupon, the goddess employed her magical power to cause the elder Sariputra to appear in her form and to cause herself to appear in his form. Then the goddess, transformed into Sariputra, said to Sariputra, transformed into a goddess, "Reverend Sariputra, what prevents you from transforming yourself out of your female state?"

And Sariputra, transformed into the goddess, replied, "I no longer appear in the form of a male! My body has changed into the body of a woman! I do not know what to transform!"

The goddess continued, "If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way

as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, 'In all things, there is neither male nor female.'"

Then, the goddess released her magical power and each returned to his ordinary form. She then said to him, "Reverend Sariputra, what have you done with your female form?"

Sariputra: I neither made it nor did I change it.

Goddess: Just so, all things are neither made nor changed, and that they are not made and not changed, that is the teaching of the Buddha.

Sariputra: Goddess, where will you be born when you transmigrate after death?

Goddess: I will be born where all the magical incarnations of the Tathagata are born.

Sariputra: But the emanated incarnations of the Tathagata do not transmigrate nor are they born.

Goddess: All things and living beings are just the same; they do not transmigrate nor are they born!

Sariputra: Goddess, how soon will you attain the perfect enlightenment of Buddhahood?

Goddess: At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of Buddhahood.

Sariputra: Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.

Goddess: Just so, reverend Sariputra, it is impossible that I should attain the perfect enlightenment of Buddhahood! Why? Because perfect enlightenment stands upon the impossible. Because it is impossible, no one attains the perfect enlightenment of Buddhahood.

Sariputra: But the Tathagata has declared: "The Tathagatas, who are as numerous as the sands of the Ganges, have attained perfect Buddhahood, are attaining perfect Buddhahood, and will go on attaining perfect Buddhahood."

Goddess: Reverend Sariputra, the expression, "the Buddhas of the past, present and future," is a conventional expression made up of a certain number of syllables. The Buddhas are neither past, nor present, nor future. Their enlightenment transcends the three times! But tell me, elder, have you attained sainthood?

Sariputra: It is attained, because there is no attainment.

Goddess: Just so, there is perfect enlightenment because there is no attainment of perfect enlightenment.

(維摩詰所說經第七品 觀眾生之5)

舍利弗問天。汝於三乘為何志求。天曰。以聲聞法化眾生故我為聲聞。以因緣法化眾生故我為辟支佛。以大悲法化眾生故我為大乘。舍利弗。如人入瞻蔔林唯嗅瞻蔔不嗅餘香。如是若入此室。但聞佛功德之香。不樂聞聲聞辟支佛功德香也。舍利弗。其有釋梵四天王諸天龍鬼神等入此室者。聞斯上人講說正法。皆樂佛功德之香發心而出。舍利弗。吾止此室十有二年。初不聞說聲聞辟支佛法。但聞菩薩大慈大悲不可思議諸佛之法。舍利弗。此室常現八未曾有難得之法。何等為八。此室常以金色光照晝夜無異。不以日月所照為明。是為一未曾有難得之法。此室入者不為諸垢之所惱也。是為二未曾有難得之法。此室常有釋梵四天王他方菩薩來會不絕。是為三未曾有難得之法。此室常說六波羅蜜不退轉法。是為四未曾有難得之法。此室常作天人第一之樂絃出無量法化之聲。是為五未曾有難得之法。此室有四大藏眾寶積滿。賙窮濟乏求得無盡。是為六未曾有難得之法。此室釋迦牟尼佛．阿彌陀佛．阿閦佛．寶德．寶炎．寶月．寶嚴．難勝．師子響．一切利成。如是等十方無量諸佛。是上人念時。即皆為來廣說諸佛秘要法藏說已還去。是為七未曾有難得之法。此室一切諸天嚴飾宮殿諸佛淨土皆於中現。是為八未曾有難得之法。舍利弗。此室常現八未曾有難得之法。誰有見斯不思議事。而復樂於聲聞法乎。舍利弗言。汝何以不轉女身。天曰。我從十二年來。求女人相了不可得。當何所轉。譬如幻師化作幻女。若有人問何以不轉女身。是人為正問不。舍利弗言。不也。幻無定相當何所轉。天曰一切諸法亦復如是無有定相。云何乃問不轉女身。即時天女以神通力。變舍利弗令如天女。天自化身如舍利弗。而問言。何以不轉女身。舍利弗以天女像而答言。我今不知何轉而變為女身。天曰。舍利弗。若能轉此女身。則一切女人亦當能轉。如舍利弗非女而現女身。一切女人亦復如是。雖現女身而非女也。是故佛說一切諸法非男非女。即時天女還攝神力。舍利弗身還復如故。天問舍利弗。女身色相今何所在。舍利弗言。女身色相無在無不在。天曰。一切諸法亦復如是。無在無不在。夫無在無不在者佛所說也。舍利弗問天。汝於此沒當生何所。天曰。佛化所生吾如彼生。曰佛化所生非沒生也。天曰。眾生猶然無沒生也。舍利弗問天。汝久如當得阿耨多羅三藐三菩提。天曰。如舍利弗還為凡夫。我乃當成阿耨多羅三藐三菩提。舍利弗言。我作凡夫無有是處。天曰。我得阿耨多羅三藐三菩提亦無是處。所以者何。菩提無住處。是故無有得者。舍利弗言。今諸佛得阿耨多羅三藐三菩提。已得當得。如恒河沙。皆謂何乎。天曰。皆以世俗文字數故說有三世。非謂菩提有去來今。天曰。舍利弗。汝得阿羅漢道耶。曰無所得故而得。天曰。諸佛菩薩亦復如是。無所得故而得。

Vimalakirti Qingx (cid-4)

Hitt sijun, Vimalakirti ee cur-lai u jit xee tenluw tniax diyc jiongww dairsu soxx enxsuad ee Hxuad, dyrr henrcud srinx, qra tnidingw ee huex ia dirr posad qapp dua derjuw ee sinkux-dingw. Huex qaur jiongww posad ee sinkux dyrr lag .lyc .kir, qaur dua derjuw ee sinkux dyrr diauu lehh be lag .lyc .kir. Soxu derjuw iong sintongx-lat iarr byy huatdo hro huex lag .lyc .kir.

Hitt sii, tenluw mng Sariputra qongxx, “Si anwjnuaw beh qra huex vnua driau?”

Rinr qongxx, “Jiaxee huex dirr sinkux byy habgii, soxiw diyhh qra vnua driau.”

Tenluw qongw, “M tangx qongw jiaxee huex byy habgii. Si anwjnuaw lehh? Jiaxee huex byy soxx hunved, si zinjiaw qaqi snix cud hunved ee sniurhuad. Narr cutqex siulen vudhuad :ee iuxsow hunved, jex byy habgii; narr byy soxx hunved jiacc si habgii. Liw knuar jiongww posad, huex be diauu dirr inx sinkux-dingw, in'ui inx ixqingx dng itcer hunved ee sniurhuad. Kyxviw langg dirr qnia’uir ee sii, byy sriok langg :ee dyrr did diyc hongven. Zucuw, derjuw in'ui qnia’uir snex-siw, hxingg, sniax, bi, jubi, qapp bongkab dyrr did diyc hongen. Ixqingx lirkuix qnia’uir :ee, itcer go jiongw iogbong dyrr berdangr duiww ix jyr sniaw. Jikju ee sibkir iauxx bue liauxjin :ee, huex e diauu dirr sinkux. Jikju ee sibkir liauxjin :ee, huex dyrr be diauu dirr sinkux.”

Sariputra qongw, “Tenluw! Liw diamr dirr jitt qingx cur-lai zuarr quw :ar?”

Rinr qongxx, “Guaw diamr dirr jitt qingx cur-lai ham' did qaixtuad ee siqanx vnii hiacc quw.”

Sariputra qongw, “Diamr jiax jiokk quw :ar?”

Tenluw qongw, “Qacc ixqingx did qaixtuad, nacc u simxmic quw iacc byy quw?”

Sariputr diam diam byy huedab.

Tenluw qongw, “Si anwjnuaw u dua diwhui ee diongxlyw dnir diam diam?”

Rinr qongxx, “Qaixtuad :ee byy ue qongw, soxiw guaw m jaix beh qongw sniaw.”

Tenluw qongw, “Gengiw qapp bunzi longxx sriok qaixtuad ee siongr. Si anwjnuaw lehh? Qaixtuad :ee byy dirr lairdew, byy dirr guarbin, byy dirr nng xee diongqanx. Bunzi iarr byy dirr lairdew, byy dirr guarbin, byy dirr nng hxang diongqangx. Soxiw qongxx, Sariputra! M tangx lirkuix bunzi laii enxsuad qaixtuad. Si anwjnuaw lehh? Itcer henrsiong longxx si qaixtuad ee siongr.”

Sariputra qongw, “Qaixtuad qamxx m si diyh'air lirkuix iogbong, siurkir, qapp cigaii?”

Tenluw qongw, “Uirr did qaixtuad diyhh lirkuix iogbong, siurkir, qapp cigaii, jex si vut duiww gnorban qenqor ee langg enxsuad :ee. Narr duiww byy gnorban :ee, vut e qongw iogbong, siurkir, qapp cigaii ee vunxsingr dyrr si qaixtuad.”

Sariputra qongw, “Jin’ hyw, jinw hyw! Tenluw! Liw soxx did .diyc .ee si sniaw? U giamrjingr diyc sniaw jiacc tangx zucuw venrlun?”

Tenluw qongw, “Guaw byy did diyc sniaw, iarr byy giamrjingr diyc sniaw, jiacc u zucuw ee venrlun. Si anwjnuaw lehh? Narr iuxsow did iuxsow giamrjingw :ee, dirr vuadhuad dyrr si gnorban qenqor.”

(Vimalakirti Sutra - Chapter VII The Goddess 4)

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off. Then, the goddess said to the venerable Sariputra, "Reverend Sariputra, why do you shake these flowers?"

Sariputra replied, "Goddess, these flowers are not proper for religious persons and so we are trying to shake them off."

The goddess said, "Do not say that, reverend Sariputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Sariputra has both constructual thought and discrimination.

"Reverend Sariputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper.

"Reverend Sariputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations.

"For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts."

Then the venerable Sariputra said to the goddess, "Goddess, how long have you been in this house?"

The goddess replied, "I have been here as long as the elder has been in liberation."

Sariputra said, "Then, have you been in this house for quite some time?"

The goddess said, "Has the elder been in liberation for quite some time?"

At that, the elder Sariputra fell silent.

The goddess continued, "Elder, you are 'foremost of the wise!' Why do you not speak? Now, when it is your turn, you do not answer the question."

Sariputra: Since liberation is inexpressible, goddess, I do not know what to say.

Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Sariputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!

Sariputra: Goddess, is not liberation the freedom from desire, hatred, and folly?

Goddess: "Liberation is freedom from desire, hatred, and folly" that is the teaching of the excessively proud. But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.

Sariputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?

Goddess: I have attained nothing, reverend Sariputra. I have no realization. Therefore I have such eloquence. Whoever thinks, "I have attained! I have realized!" is overly proud in the discipline of the well-taught Dharma.

(維摩詰所說經第七品 觀眾生之4)

時維摩詰室有一天女。見諸大人聞所說法便現其身。即以天華散諸菩薩大弟子上。華至諸菩薩即皆墮落。至大弟子便著不墮。一切弟子神力去華不能令去。爾時天女問舍利弗。何故去華。答曰。此華不如法是以去之。天曰。勿謂此華為不如法。所以者何。是華無所分別。仁者自生分別想耳。若於佛法出家有所分別為不如法。若無所分別是則如法。觀諸菩薩華不著者已斷一切分別想故。譬如人畏時非人得其便。如是弟子畏生死故。色聲香味觸得其便也。已離畏者一切五欲無能為也。結習未盡華著身耳。結習盡者華不著也。舍利弗言。天止此室其已久如。答曰。我止此室如耆年解脫。舍利弗言。止此久耶。天曰。耆年解脫亦何如久。舍利弗默然不答。天曰。如何耆舊大智而默。答曰。解脫者無所言說故吾於是不知所云。天曰。言說文字皆解脫相。所以者何。解脫者不內不外不在兩間。文字亦不內不外不在兩間。是故舍利弗。無離文字說解脫也。所以者何。一切諸法是解脫相。舍利弗言。不復以離婬怒癡為解脫乎。天曰。佛為增上慢人。說離婬怒癡為解脫耳。若無增上慢者。佛說婬怒癡性即是解脫。舍利弗言。善哉善哉。天女。汝何所得以何為證辯乃如是。天曰。我無得無證故辯如是。所以者何。若有得有證者即於佛法為增上慢。

Vimalakirti Qingx (cid-3)

Manjusri qycc mng qongxx, “Simxmic si visimx?”

Rinr qongxx, “Posad soxx jyr ee qongdig, longxx huehiongr hro itcer jiongwsingx.”

“Simxmic si hixsimx?”

Rinr qongxx, “Duiww jiongwsingx iuxsow lirig :ee, hnuahiw kir jyr byy hiyrhuew.”

“Simxmic si siawsimx?”

Rinr qongxx, “Duiww soxx jyr ee hokdig byy soxx ngwbang.”

Manjusri qycc mng qongxx, “Duiww snex-siw u soxx qnia’uir ee sii, posad diyhh uaxkyr sniaw?”

Vimalakirti qongw, “Posad duiww snex-siw u qnia’uir ee sii, diyhh uaxkyr Zulaii qongdig ee lat.”

Manjusri qycc mng qongxx, “Posad beh uaxkyr Zulaii qongdig ee lat, simx diyhh anwjnuaw diamr lehh?”

Rinr qongxx, “Posad beh uaxkyr Zulaii qongdig ee lat, simx diyhh diamr dirr dortuad itcer jiongwsingx.”

Qycc mng qongxx, “Beh dro jiongwsingx, diyhh druu kir sniaw?”

Rinr qongxx, “Beh dro jiongwsingx, diyhh druu kir jiongwsingx ee huanlyw.”

Qycc mng qongxx, “Byy druu kir jiongwsingx ee huanlyw, diyhh anwjnuaw jyr?”

Rinr qongxx, “Diyhh u jniar liam.”

Qycc mng qongxx, “Diyhh anwjnuaw jyr jiacc u jniar liam?”

Rinr qongxx, “Diyhh an' byy snix byy bet diogciuw.”

Qycc mng qongxx, “Sniaw byy snix, sniaw byy bet?”

Rinr qongxx, “Og :ee byy snix, sxen :ee byy bet.”

Qycc mng qongxx, “Sxen qapp vutsen ee vunxguann si sniaw?”

Rinr qongxx, "Srinx si vunxguann."

Qycc mng qongxx, "Srinx ee vunxguann si sniaw?"

Rinr qongxx, “Tambee iogbong si vunxguann.”

Qycc mng qongxx, “Tambee iogbong ee vunxguann sniaw?”

Rinr qongxx, “Hubuu qapp hunved si vunxguann.”

Qycc mng qongxx, “Hubuu qapp hunved ee vunxguann si sniaw?”

Rinr qongxx, “Sniu dendyr si vunxguann.”

Qycc mng qongxx, “Sniu dendyr ee vunxguann si sniaw?”

Rinr qongxx, “Byy diamr lehh si vunxguann.”

Qycc mng qongxx, “Byy diamr lehh ee vunxguann si sniaw?”

Rinr qongxx, “Byy diamr lehh dyrr byy vunxguann. Manjusri! Itcer henrsiong longxx an’ byy vunxguann qenwlip :ee.”

(Vimalakirti Sutra - Chapter VII The Goddess 3)

Manjusri: What is the great compassion of a bodhisattva?

Vimalakirti: It is the giving of all accumulated roots of virtue to all living beings.

Manjusri: What is the great joy of the bodhisattva?

Vimalakirti: It is to be joyful and without regret in giving.

Manjusri: What is the equanimity of the bodhisattva?

Vimalakirti: It is what benefits both self and others.

Manjusri: To what should one resort when terrified by fear of life?

Vimalakirti: Manjusri, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha.

Manjusri: Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

Vimalakirti: He should stand in equanimity toward all living beings.

Manjusri: Where should he who wishes to stand in equanimity toward all living beings take his stand?

Vimalakirti: He should live for the liberation of all living beings.

Manjusri: What should he who wishes to liberate all living beings do?

Vimalakirti: He should liberate them from their passions.

Manjusri: How should he who wishes to eliminate passions apply himself?

Vimalakirti: He should apply himself appropriately.

Manjusri: How should he apply himself, to "apply himself appropriately"?

Vimalakirti: He should apply himself to productionlessness and to destructionlessness.

Manjusri: What is not produced? And what is not destroyed?

Vimalakirti: Evil is not produced and good is not destroyed.

Manjusri: What is the root of good and evil?

Vimalakirti: Materiality is the root of good and evil.

Manjusri: What is the root of materiality?

Vimalakirti: Desire is the root of materiality.

Manjusri: What is the root of desire and attachment?

Vimalakirti: Unreal construction is the root of desire.

Manjusri: What is the root of unreal construction?

Vimalakirti: The false concept is its root.

Manjusri: What is the root of the false concept?

Vimalakirti: Baselessness.

Manjusri: What it the root of baselessness?

Vimalakirti: Manjusri, when something is baseless, how can it have any root? Therefore, all things stand on the root which is baseless.

(維摩詰所說經第七品 觀眾生之3)

文殊師利又問。何謂為悲。答曰。菩薩所作功德。皆與一切眾生共之。何謂為喜。答曰。有所饒益歡喜無悔。何謂為捨。答曰。所作福祐無所悕望。文殊師利又問。生死有畏菩薩當何所依。維摩詰言。菩薩於生死畏中。當依如來功德之力。文殊師利又問。菩薩欲依如來功德之力。當於何住。答曰。菩薩欲依如來功德力者。當住度脫一切眾生。又問。欲度眾生當何所除。答曰。欲度眾生除其煩惱。又問。欲除煩惱當何所行。答曰。當行正念。又問。云何行於正念。答曰。當行不生不滅。又問。何法不生何法不滅。答曰。不善不生善法不滅。又問。善不善孰為本。答曰身為本。又問。身孰為本。答曰。欲貪為本。又問。欲貪孰為本。答曰。虛妄分別為本。又問。虛妄分別孰為本。答曰。顛倒想為本。又問。顛倒想孰為本。答曰。無住為本。又問。無住孰為本。答曰。無住則無本。文殊師利。從無住本立一切法。

Vimalakirti Qingx (cid-2)

 

Manjusri qongw, “Narr posad zucuw quanknuar, diyhh anwjnuaw sidjenr jusimx?”

Vimalakirti qongw, “Posad u zucuw quancad, simlai e sniu qongx, ‘Guaw diyhh uirr jiongwsingx enxsuad jitt hy Hxuad.’ Jex dyrr si jinsit ee jusimx. Sidjenr jibbet ee jusimx, in'ui byy soxx snix; sidjenr byy zet ee jusimx, in’ui byy huanlyw; sidjenr vingdingw ee jusimx, in’ui samser vingdingw; sidjenr byy siy’ jner ee jusimx, in’ui byy soxx inxkiw; sidjenr vutzi ee jusimx, in'ui (narr byy,) lairgua e be hac; sidjenr byy pywhuai ee jusimx, in’ui vitqingr e liauxjin; sidjenr qenqor ee jusimx, in’ui simx be huixhuai; sidjenr cingjing ee jusimx, in’ui soxu henrsiong ee vunxsingr cingjing; sidjenr buvenx ee jusimx, in’ui cincniu hukongx; sidjenr Arhat ee jusimx, in’ui tangx puar cat; sidjenr posad ee jusimx, in’ui tangx hro jiongwsingx an'unw; sidjenr Zulaii ee jusimx, in’ui tangx did diyc zuzuu ee siongr; sidjenr vut ee jusimx, in’ui tangx hro jiongwsingx qakgo; sidjenr jurzenn ee jusimx, in’ui byy guaninx laii did .diyc; sidjenr potee ee jusimx, in’ui vingdingw dna' jit bi; sidjenr byy vixqaur ee jusimx, in’ui dng soxu tam’air; sidjenr dairvix ee jusimx, in’ui iong Dairsing inxdy; sidjenr byy iawsen ee jusimx, in’ui tangx quancad kangx qapp byy guaw; sidjenr sisiar Hxuad ee jusimx, in’ui tangx byy lauu uiham; sidjenr cisiuw qaiwlut ee jusimx, in’ui tangx qauwhuar huixhuai qimwqair :ee; sidjenr zimxziok ee jusimx, in’ui tangx vyxho vixgnow; sidjenr jingjinr ee jusimx, in’ui tangx dnax kiw jiongwsingx; sidjenr sendnia ee jusimx, in’ui tangx be tamluann senn-bi;  sidjenr diwhui ee jusimx, in’ui be m jaix sii; sidjenr hongven ee jusimx, in’ui tangx henrcud itcer; sidjenr byy unxkngr ee jusimx, in’ui didsimx cingjing; sidjenr cimdimm ee jusimx, in’ui byy jabjyc ee hing'uii; sidjenr byy kipenr ee jusimx, in’ui jinsit byy qew; sidjenr anlok ee jusimx, in’ui tangx did diyc vut ee kuaiwlok. Posad ee jusimx si zucuw."

(Vimalakirti Sutra - Chapter VII The Goddess 2)

Manjusri then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

Vimalakirti replied, "Manjusri, when a bodhisattva considers all living beings in this way, he thinks: 'Just as I have realized the Dharma, so should I teach it to living beings.' Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate.

"Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint's love that has eliminated its enemy; the bodhisattva's love that continuously develops living beings; The Tathagata's love that understands reality; the Buddha's love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahayana with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Manjusri, is the great love of a bodhisattva."

(維摩詰所說經第七品 觀眾生之2)

文殊師利言。若菩薩作是觀者。云何行慈。維摩詰言。菩薩作是觀已自念。我當為眾生說如斯法。是即真實慈也。行寂滅慈無所生故。行不熱慈無煩惱故。行等之慈等三世故。行無諍慈無所起故。行不二慈內外不合故。行不壞慈畢竟盡故。行堅固慈心無毀故。行清淨慈諸法性淨故。行無邊慈如虛空故。行阿羅漢慈破結賊故。行菩薩慈安眾生故。行如來慈得如相故。行佛之慈覺眾生故。行自然慈無因得故。行菩提慈等一味故。行無等慈斷諸愛故。行大悲慈導以大乘故。行無厭慈觀空無我故。行法施慈無遺惜故。行持戒慈化毀禁故。行忍辱慈護彼我故。行精進慈荷負眾生故。行禪定慈不受味故。行智慧慈無不知時故。行方便慈一切示現故。行無隱慈直心清淨故。行深心慈無雜行故。行無誑慈不虛假故。行安樂慈令得佛樂故。菩薩之慈為若此也。

Vimalakirti Qingx (cid-1)

 

Derr Cid Pinw: Quanknuar Jiongwsingx

Hitt sijun, Manjusri mng Vimalakirti qongxx, “Posad anwjnuaw quanknuar jiongwsingx?”

Vimalakirti qongw, “Kyxviw venr mosut :ee knuar diyc ix venr .cud .laii ee langg, posad diyhh zucuw quanknuar jiongwsingx. Cincniu diwjiaw knuar juiw-diongx ee guec, cincniu dirr qniar-diongx knuar diyc binriongg, cincniu dua huew ee huexiam, cincniu huachiux ee inwsniax, cincniu kongdiongx ee hunn, cincniu juixpec, cincniu juixsiong ee juixpa, cincniu vajiyx (diongx:a) qensit, cincniu sicnar quxdngg diamr lehh, cincniu derr go dua, cincniu derr lak dxir, cincniu derr cid jxingg, cincniu u jap-snax zibkauw, cincniu u jap-qauw qxair, posad diyhh zucuw quancad jiongwsingx. Cincniu busikqair ee budjid, cincniu dax kag ee gee, cincniu Shrotaapana qycc u srinx-qenr, cincniu Anagamin qycc zip txex, cincniu Arhat qycc u samdok, cincniu singjiu zimxziok ee posad qycc e tamsimx qapp siurkir laii huixhuai qimwair, cincniu vut u huanlyw ee sibkir, cincniu cnimii :ee qnir diyc mihqnia, cincniu bedjinrdnia qycc u kuir cutzip, cincniu kongdiongx jiauw vuex .quer ee ziah, cincniu jiyhluw qycc e snix, cincniu venr .cud .laii ee langg e kiw huanlyw, cincniu bang-diongx knuar diyc qaqi jingsinn, cincniu beddo :ee qycc siursinx, cincniu byy enx ee huew, posad quancad jiongsingx si zucuw.”

(Vimalakirti Sutra - Chapter VII The Goddess 1)

Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: "Good sir, how should a bodhisattva regard all living beings?"

Vimalakirti replied, "Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation.

"Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings."

(維摩詰所說經第七品 觀眾生之1)

爾時文殊師利問維摩詰言。菩薩云何觀於眾生。維摩詰言。譬如幻師見所幻人。菩薩觀眾生為若此。如智者見水中月。如鏡中見其面像。如熱時焰。如呼聲響。如空中雲。如水聚沫。如水上泡。如芭蕉堅。如電久住。如第五大。如第六陰。如第七情。如十三入。如十九界。菩薩觀眾生為若此。如無色界色。如焦穀牙。如須陀洹身見。如阿那含入胎。如阿羅漢三毒。如得忍菩薩貪恚毀禁。如佛煩惱習。如盲者見色。如入滅盡定出入息。如空中鳥跡。如石女兒。如化人起煩惱。如夢所見已寤。如滅度者受身。如無烟之火。菩薩觀眾生為若此。

Vimalakirti Qingx (lak-5)

Hitt sijun, Vimalakirti qra Mahakasyapa qongw, “Zinjiaw! Sibhongx buliong asamkhya sewqair lairdew decc jyr moongg :ee, jerje si diamr dirr Vutkyw-sugi qaixtuad ee posad, uirdiyhh iong hongven lat qauwhuar jiongwsingx jiacc jyr moongg. 

Qycc Mahakasyapa! Sibhongx buliong ee posad lairdew, uree e duiww langg qiukid ciuw, kax, hni, pni, tauu, bak, qutcuew, nauw, huih, bah, puee, qud, cuanlok, snia’ib, bow, qniaw, lovi, cnxiu, bew, ciax, qimx, ginn, liulii, ciaquu, bexlyw, san’oo, hoxpig, jinjux, levuer, ihok, qapp imxsit. Jitt hy kitjiac jerje si diamr dirr Vutkyw-sugi qaixtuad ee posad, iong hongven lat decc qra inx ciwgiam, hro inx (siawsimx) qenqor. Si anwjnuaw lehh? Diamr dirr Vutkyw-sugi qaixtuad ee posad in'ui u uidig ee lat, tangx giamgaii qra inx vig, duiww jiongwsingx henrcud jitt hy lann su. Huanhux qenwsig cenxvyc byy jitt hy linglik, be kamx did singsiu posad jitt hy giamgaii ee ciwgiam. Kyxviw luu-aw be kamx did lringg qap cnxiu decc dac. Jex qiyr jyr diamr dirr Vutkyw-sugi qaixtuad ee posad ee diwhui hongven huatmngg.”

(Vimalakirti Sutra - Chapter VI The Inconceivable Liberation 5)

Then the Licchavi Vimalakirti said to the patriarch Mahakasyapa, "Reverend Mahakasyapa, the Maras who play the devil in the innumerable universes of the ten directions are all bodhisattvas dwelling in the inconceivable liberation, who are playing the devil in order to develop living beings through their skill in liberative technique. Reverend Mahakasyapa, all the miserable beggars who come to the bodhisattvas of the innumerable universes of the ten directions to ask for a hand, a foot, an ear, a nose, some blood, muscles, bones, marrow, an eye, a torso, a head, a limb, a member, a throne, a kingdom, a country, a wife, a son, a daughter, a slave, a slave-girl, a horse, an elephant, a chariot, a cart, gold, silver, jewels, pearls, conches, crystal, coral, beryl, treasures, food, drink, elixirs, and clothes - these demanding beggars are usually bodhisattvas living in the inconceivable liberation who, through their skill in liberative technique, wish to test and thus demonstrate the firmness of the high resolve of the bodhisattvas. Why? Reverend Mahakasyapa, the bodhisattvas demonstrate that firmness by means of terrible austerities. Ordinary persons have no power to be thus demanding of bodhisattvas, unless they are granted the opportunity. They are not capable of killing and depriving in that manner without being freely given the chance.

"Reverend Mahakasyapa, just as a glowworm cannot eclipse the light of the sun, so reverend Mahakasyapa, it is not possible without special allowance that an ordinary person can thus attack and deprive a bodhisattva. Reverend Mahakasyapa, just as a donkey could not muster an attack on a wild elephant, even so, reverend Mahakasyapa, one who is not himself a bodhisattva cannot harass another bodhisattva, and only a bodhisattva can tolerate the harassment of another bodhisattva. Reverend Mahakasyapa, such is the introduction to the power of the knowledge of liberative technique of the bodhisattvas who live in the inconceivable liberation."

(維摩詰所說經第六品 不思議之5)

爾時維摩詰語大迦葉。仁者。十方無量阿僧祇世界中作魔王者。多是住不可思議解脫菩薩。以方便力教化眾生現作魔王。又迦葉。十方無量菩薩。或有人從乞手足耳鼻頭目髓腦血肉皮骨聚落城邑妻子奴婢象馬車乘金銀琉璃車磲馬碯珊瑚琥珀真珠珂貝衣服飲食。如此乞者多是住不可思議解脫菩薩。以方便力而往試之令其堅固。所以者何。住不可思議解脫菩薩。有威德力故現行逼迫。示諸眾生如是難事。凡夫下劣無有力勢。不能如是逼迫菩薩。譬如龍象蹴踏非驢所堪。是名住不可思議解脫菩薩智慧方便之門。