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

Vimalakirti Qingx (veh-3)

Hitt sijun, Mahakasyapa janwtanr qongxx, “Manjusri, jin’ hyw, jinw hyw! Qongw kiw jin' cangcer. Cincniu liw soxx qongw, ham' huanlyw jywpnua si Zulaii ee jingxsingr. Guanw jiaxee henrjai byy huatdo qycc huatsimx dirr anuttara-samyak-sambodhi. Simrjiww huan go jiongw byy qnaiwdng jue :ee iaxx erdangr huatsimx snix cud vudhuad, mrqycc guanw jiaxee ingxuanw berdangr huatsimx. Kyxviw qinx vairhuai ee langg, duiww go jiongw iogbong (ee sewqanx) berdangr qycc u lirig. Zucuw, jiongxjiongw qad ixx dng ee sniabunn, dirr vudhuad lairdew berdangr qycc u jinwo, ingxuanw byy qycc u jiwguan. Soxiw qongxx, Manjusri! Huanhux dirr vudhuad u laii u kir, u jinr u trer, mrqycc sniabunn byy. Si anwjnuaw lehh? Huanhu tniax diyc vudhuad tangx huad kiw busiong ee dyrsimx, byy dng samvyw. Dyrr junw sniabunn jiongsinx tniax vudhuad, u huatlik, byy qnia’uir dringw, ingxuanw berdangr huatsimx qriuu busiong ee dy.”

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 3)

Then, the elder Mahakasyapa applauded the crown prince Manjusri: "Good! Good Manjusri! This is indeed well spoken! This is right! The passions do indeed constitute the family of the Tathagatas. How can such as we, the disciples, conceive the spirit of enlightenment, or become fully enlightened in regard to the qualities of the Buddha? Only those guilty of the five deadly sins can conceive the spirit of enlightenment and can attain Buddhahood, which is the full accomplishment of the qualities of the Buddha!

"Just as, for example, the five desire objects have no impression or effect on those bereft of faculties, even so all the qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples can never appreciate those qualities.

"Therefore, Manjusri, the ordinary individual is grateful to the Tathagata, but the disciples are not grateful. Why? The ordinary individuals, upon learning of the virtues of the Buddha, conceive the spirit of unexcelled perfect enlightenment, in order to insure the uninterrupted continuity of the heritage of the Three Jewels; but the disciples, although they may hear of the qualities, powers, and fearlessnesses of the Buddha until the end of their days, are not capable of conceiving the spirit of unexcelled perfect enlightenment."

(維摩詰所說經第八品 佛道之3)

爾時大迦葉歎言。善哉善哉文殊師利。快說此語。誠如所言。塵勞之疇為如來種。我等今者不復堪任發阿耨多羅三藐三菩提心。乃至五無間罪。猶能發意生於佛法。而今我等永不能發。譬如根敗之士其於五欲不能復利。如是聲聞諸結斷者。於佛法中無所復益永不志願。是故文殊師利。凡夫於佛法有返復。而聲聞無也。所以者何。凡夫聞佛法能起無上道心不斷三寶。正使聲聞終身聞佛法力無畏等。永不能發無上道意。

Vimalakirti Qingx (veh-2)

Dyrr anxnex, Vimalakirti mng Manjusri qongxx, “Zulaii ee jingxsingr si sniaw kuanw?”

Manjusri qongw, “U siksinx si jingxsingr; bubingg u air si jingxsingr; tamsimx, siurkir, qapp cigaii si jingxsingr; sir jiongw dendyr si jingxsingr; go jiongw ziakamr si jingxsingr; lak xee zibkauw si jingxsingr; cid xee iwsig ee soxjai si jingxsingr; veh xee siaa hxuad si jingxsingr; qauw jiongw huanlyw ee soxjai si jingxsingr; jap jiongw vutsen ee dy si jingxingr. Qanxdanx qongw, lak-jap-zi jiongw qenwqaiw qapp itcer huanlyw longxx si vut ee jingxsingr.”

“Anwjnuaw qongw?”

Rinr qongxx, “Narr qenwjingr buuii zip jniar xui :ee, berdngr huatsimx dirr anuttara-samyak-sambodhi. Kyxviw qyguann iacc liogde be snix lenhuex, iurr sib iurr qe ee tomuaii jiacc e snix cud jitt hy huex. Zucuw, qenwjingr diyc buuii zip jniar xui :ee, quibew berdangr qycc snix cud vudhuad. Dirr huanlyw ee too lairdew u jiogwsingx jiacc laii snix cud vudhuad. Qycc kyxviw jingr dirr kongdiongx be snix, dirr tovunr ee de jiacc e borsing. Zucuw zip buuii jniar xui :ee be snix kiw qriuu vudhuad ee simx. Gnoxqenr cincniu Sumera Snuax (hiacc dua) :ee, iaxx erdangr huatsimx dirr anuttara-samyak-sambodhi snix kiw vudhuad. Soxiw tangx jai'ngiaw qongxx itcer huanlyw si Zulaii ee jingxsingr. Kyxviw byy zip cimx haiw berdangr did diyc buqer ee vyxjux. Zucuw, byy zip kir huanlyw ee duarhaiw dyrr berdangr did diyc itcer diwhui ee vyxbut.”

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 2)

Then, the Licchavi Vimalakirti said to the crown prince Manjusri, "Manjusri, what is the 'family of the Tathagatas'?"

Manjusri replied, "Noble sir, the family of the Tathagatas consists of all basic egoism; of ignorance and the thirst for existence; of lust, hate, and folly; of the four misapprehensions, of the five obscurations, of the six media of sense, of the seven abodes of consciousness, of the eight false paths, of the nine causes of irritation, of the paths of ten sins. Such is the family of the Tathagatas. In short, noble sir, the sixty-two kinds of convictions constitute the family of the Tathagatas!"

Vimalakirti: Manjusri, with what in mind do you say so?

Manjusri: Noble sir, one who stays in the fixed determination of the vision of the uncreated is not capable of conceiving the spirit of unexcelled perfect enlightenment. However, one who lives among created things, in the mines of passions, without seeing any truth, is indeed capable of conceiving the spirit of unexcelled perfect enlightenment.

Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily, and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks. Just so, the Buddha-qualities do not grow in living beings certainly destined for the uncreated but do grow in those living beings who are like swamps and mud banks of passions. Likewise, as seeds do not grow in the sky but do grow in the earth, so the Buddha-qualities do not grow in those determined for the absolute but do grow in those who conceive the spirit of enlightenment, after having produced a Sumeru-like mountain of egoistic views.

Noble sir, through these considerations one can understand that all passions constitute the family of the Tathagatas. For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls. Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.

(維摩詰所說經第八品 佛道之2)

於是維摩詰問文殊師利。何等為如來種。文殊師利言。有身為種。無明有愛為種。貪恚癡為種。四顛倒為種。五蓋為種。六入為種。七識處為種。八邪法為種。九惱處為種。十不善道為種。以要言之。六十二見及一切煩惱皆是佛種。曰何謂也。答曰。若見無為入正位者。不能復發阿耨多羅三藐三菩提心。譬如高原陸地不生蓮華卑濕淤泥乃生此華。如是見無為法入正位者。終不復能生於佛法。煩惱泥中乃有眾生起佛法耳。又如殖種於空終不得生。糞壤之地乃能滋茂。如是入無為正位者不生佛法。起於我見如須彌山。猶能發于阿耨多羅三藐三菩提心生佛法矣。是故當知一切煩惱為如來種。譬如不下巨海不能得無價寶珠。如是不入煩惱大海。則不能得一切智寶。

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。

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。