Derr Zi Pinw: Hongven
Hitt sijun, Vaisali dua sniaa lairdew u jit xee diongxjiaw qiyr jyr Vimalakirti, bad qiong’iongw buliong ee vut, cimx cimx jxaix senrqinx. Ix did diyc byy snex-siw ee diwhui, venrlun byy jiongwgai, u sintongx kir iulik (samqair), drat qaur jiongxjiongw jongw cisiuw. Ix did diyc (sir jiongw) byy qnia’uir, hanghok xmoo, huanlyw, qapp uanwhun. Ix duiww huatmngg u cimzip, gauu iong diwhui qiuwdo, tongdat hongven, singjiu dua guan. Ix bingvik jiongwsingx soxx beh qriuu :ee, qycc e hunved jiongxjiongw qinx-singr si lrai iacc dun. Ix quxdngg siuhak vuddy, simx sunzenn qenquad dirr Dairsing. Soxu genhingg e jimjiog suniuu, u vut ee uigimm, simx cincniu duarhaiw. Jiongww vut longxx qra ylyw. Ix virr derjuw, Indra, Brahma, qapp Lokapala soxx qingwdiong. In’ui ix beh qiuwdo langg', iong hyw ee hongven, soxiw druar dirr Vaisali.
Ix ee jaisanw buliong, qiuwjo sanwciah langg. Ix cisiuw qaiwlut cingjing, hro jingwlangg be huixhuai qimwqair. Ix iong zimxnai laii siusog jingwlangg ee hunwno. Ix iong dua jingjinr laii siusog jingwlangg ee vindnua. Ix itsimx jigjing laii siusog jingwlangg sanwluan ee simx. Ix iong quatding ee diwhui siusog jingwlangg ee byy diwhui.
Suizenn si vig’ix, ix hongrcii sabunn cingjing ee qaiwlut. Suizenn si jairqelangg, ix byy jipdiok samqair. Suizenn u bow u qniaw, ix siongsiongg siulen cingjing ee hing'uii. Suizenn u quanwsiok, ix hnuahiw ham’ inx li hng hng. Suizenn cing vyxquir ee snxax, mrqycc ix bixbiau ee siongr si in'ui jonggiamm. Suizenn ix u imxsit, mrqycc sendnia ee hnuahiw jiacc si jubi. Narr qaur vuahqiauw iacc cittyy ee soxjai, ix dniardnia dirr hiax decc dorhuar langg. Ix jiapsiu jiongxjiogw ngi dy, jniar ee sinwgiongw byy huixhuai. Suizenn liauxqaiw sewqanx ee qingdenw, ix siongsiongg air diamr dirr vudhuad. Qnir diyc ix :ee longxx qra junqingr, liac ix jyr siongrr ingqaix virr qiong’iongw :ee. Ix cisiuw jniawhuad, qauwhuar lyxiur. Ham' jingwlangg qangrkuanw, ix iarr u sing'uacqer. U tanr diyc jnii, ix byy knuar jyr si hnuahiw ee dairjir. Ix dirr duarser ee qelo qnia'iuu, lirig jiongwsingx. Ix cam'uw jingwdi, uirr qiuwjo qapp vyxho itcer jiongwsingx. Dirr girlun ee soxjai, ix iong Dairsing inxdy. Ix zip kir jerje hagdngg, kaikew hagsingx-ginxaw. Ix zip kir jaboxqingx, uirdiyhh kexsi iogbong ee quewsid. Ix zip kir jiuxlauu, krngr langg' libjir qaiw jiuw.
Narr dirr diongxjiaw lairdew, ix jyr diongxjiaw ee junjiaw, uirr inx enxsuad busiong ee Hxuad. Narr dirr qusu lairdew, ix jyr qusu ee junjiaw, krngr inx dng tamsimx. Narr dirr ksatriya lairdew, ix jyr ksatriya ee junjiaw, qar inx zimxsiu kutziok. Narr dirr brahmin lairdew, ix jyr brahmin jujiaw, qiyr inx druu kir gnorban. Narr dirr dairsinn lairdew, ix jyr dairsinn ee junjiaw, qar inx Jniar Hxuad. Narr dirr ongjuw lairdew, ix jyr ongjuw ee junjiaw, qar inx dionghaur. Narr dirr luerqiongx lairdew, ix jyr luerqiongx ee junjiaw, qauwhuar qiongluw. Narr dirr suwbinn lairdew, ix jyr suwbinn ee junjiaw, qiyr ix hingx kiw hingsen hingx hog. Narr dirr Brahma lairdew, ix jyr Brahma ee junjiaw, qar inx jniawsiong ee diwhui. Narr dirr Sakra lairdew, ix jyr Sakra ee junjiaw, kexsi busiongg ee dyrliw. Narr dirr Lokapala(Siuxho Sewqanx :ee) lairdew, ix jyr Lokapala ee junjiaw, vyxho jiongwsingx. Diongxjiaw Vimalakirti iong jiaxee buliong hongven laii lirig jiongwsingx.
Ixx quangii ee hongen, ix henrcud puawvni ee sintew. In’ui puawvni, qok’ongg, dairsinn, diongxjiaw, qusu, qapp brahmin dringw, ixqip jerje ongjuw qapp qnua'uann quixlyrr cingx langg longxx jen’ongw kir bairvni. U kir :ee, Vimalakirti tranr puawvni, dua dua uirr inx suathuad qongxx, “Jiongww zinjaw! Jitt xee sintew busiongg, byy qiongg, byy lat, byy qenqor. Jin' qinw hiuxnua :ee berdangr siongsinr, jibhap tongwkow, huanlyw qapp vnirtniar. Jiongww zinjiaw! U bingdir :ee be kir uaxkyr jitt xee sintew. Jitt xee sintew cincniu juixpec, berdangr bongx. Jitt xee sintew cincniu vucqongxaw, berdangr quxdngg diamr lehh. Jitt xee sintew cincniu suabok ee huanwqingw, an’ iogbong laii snix cud. Jitt xee sintew cincniu vajiyx, diongx:a byy qenqor. Jitt xee sintew cincniu huanwingw, an' dendyr snix kiw. Jitt xee sintew cincniu bang, si bongrsiongw. Jitt xee sintew cincniu ngiaw, suii giab’enn snix cud. Jitt xee sintew cincniu sniax, sriok jiongxjiongw inenn. Jitt xee sintew cincniu huhunn, jit bak nih dyrr siausnuar .kir. Jitt xee sintew cincniu sicnar, jit diab quw dyrr druar be diauu. Jitt xee sintew byy juxtew, cincniu toxde. Jitt xee sintew byy guaw, cincniu huew. Jitt xee sintew byy siurbing, cincniu hongx. Jitt xee sintew byy langg' (qapp guaw), cincniu juiw. Jitt xee sintew byy sidjai, si sir dua guansor ee cur. Jitt xee sintew si kangx :ee, lirkuix guaw qapp guaw soxx u. Jitt xee sintew byy soxx jaix, cincniu cauxbak qapp hiarpnir. Jitt xee sintew byy jok’uii, virr hongx ee lat soxx dngw. Jitt xee sintew byy cingkir, ciongmuaw uwuer. Jitt xee si si higui, suizenn u sexig, u cing snxax, u imxit, quibuew vitdnia e siaubyy .kir. Jitt xee sintew si jaihy, u quiw vah jiongw vni qapp kyxnauw. Jitt xee sintew cincniu jnew, virr lyxsuex soxx vig. Jitt xee sintew byy dniardiyc, qaidongx e siw. Jitt xee sintew cincniu dok juaa, cincniu cat, cincniu kangx ee cuanlok, si (go) dxir jiongxjioingw qiongrdongg laii habsingg.
Jiongww zinjiaw! Tangx iawsen jitt xee sintew, qaidongx hnuahiw vudsinx. Si anwjnuaw lehh? Vudsinx dyrr si huatsinx, an’ buliong ee qongdig diwhui soxx snix cud; an’ qaiwlut, sendnia, diwhui, ixqip qaiwtuad ee diqenr soxx snix cud; an’ jusimx, visimx, hixsimx, qapp siawsimx soxx snix cud; an’ vowsix, cisiuw qaiwlut, zimxsiu kutqiok, ziuhyy, qutlat siuhing, jingjinr, sendnia, qaixtuad, samadhi, je qenwbunn, qapp diwhui jiongxjiongw paramita soxx snix cud; an’ hongven soxx snix cud; an’ lak jiongw sintongx soxx snix cud; an’ snax jiongw bingtongx soxx snix cud; an’ samx-jap-cid dy soxx snix cud; an’ siulen jriw qapp quanx soxx snix cud; an’ jap jiongw lat, sir jiongw byy qnia’uir, qapp jap-veh jiongw byy siysiangg ee henrsiong soxx snix cud; an’ dng itcer vutsen qapp jibhap itcer sxen soxx snix cud; an’ jinsit soxx snix cud; an’ byy hongwdong soxx snix cud. An’ jitt hy buliong cinjing ee hxuad jiacc snix cud Zulaii ee srinx. Jiongww zinjiaw! Beh did diyc vudsinx laii dng itcer jiongxjiongw vni :ee, qaidongx huatsimx dirr anuttara-samyak-sambodhi.”
Zucuw, diongxjiaw Vimalakirti uirr bairvni :ee suathuad, hro quixlyrr cingx langg longxx huatsimx dirr anuttara-samyak-sambodhi.
(Vimalakirti Sutra - Chapter II Inconceivable Skill in Liberative Technique 1)
At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali.
His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.
He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.
In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets.
He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.
He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.
Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques.
At that time, out of this very skill in liberative technique, Vimalakirti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the aristocrats, the householders, the businessmen, the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaisali and called on the invalid. When they arrived, Vimalakirti taught them the Dharma, beginning his discourse from the actuality of the four main elements:
"Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. This body is like a ball of foam, unable to bear any pressure. It is like a water bubble, not remaining very long. It is like a mirage, born from the appetites of the passions. It is like the trunk of the plantain tree, having no core. Alas! This body is like a machine, a nexus of bones and tendons. It is like a magical illusion, consisting of falsifications. It is like a dream, being an unreal vision. It is like a reflection, being the image of former actions. It is like an echo, being dependent on conditioning. It is like a cloud, being characterized by turbulence and dissolution. It is like a flash of lightning, being unstable, and decaying every moment. The body is ownerless, being the product of a variety of conditions.
"This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and nonsubstantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain - certain only is its end in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively. Therefore, you should be revulsed by such a body. You should despair of it and should arouse your admiration for the body of the Tathagata.
"Friends, the body of a Tathagata is the body of Dharma, born of gnosis. The body of a Tathagata is born of the stores of merit and wisdom. It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality. It is born of conscious awareness.
"Friends, the body of a Tathagata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment."
While the Licchavi Vimalakirti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.
(維摩詰所說經第二品 方便之1)
爾時毘耶離大城中有長者名維摩詰。已曾供養無量諸佛深植善本。得無生忍。辯才無礙。遊戲神通逮諸總持。獲無所畏降魔勞怨。入深法門善於智度。通達方便大願成就。明了眾生心之所趣。又能分別諸根利鈍。久於佛道心已純淑決定大乘。諸有所作能善思量。住佛威儀心大如海。諸佛咨嗟。弟子釋梵世主所敬。欲度人故以善方便居毘耶離。資財無量攝諸貧民。奉戒清淨攝諸毀禁。以忍調行攝諸恚怒。以大精進攝諸懈怠。一心禪寂攝諸亂意。以決定慧攝諸無智。雖為白衣奉持沙門清淨律行。雖處居家不著三界。示有妻子常修梵行。現有眷屬常樂遠離。雖服寶飾而以相好嚴身。雖復飲食而以禪悅為味。若至博弈戲處輒以度人。受諸異道不毀正信。雖明世典常樂佛法。一切見敬為供養中最。執持正法攝諸長幼。一切治生諧偶雖獲俗利不以喜悅。遊諸四衢饒益眾生。入治政法救護一切。入講論處導以大乘。入諸學堂誘開童蒙。入諸婬舍示欲之過。入諸酒肆能立其志。若在長者長者中尊為說勝法。若在居士居士中尊斷其貪著。若在剎利剎利中尊教以忍辱。若在婆羅門婆羅門中尊除其我慢。若在大臣大臣中尊教以正法。若在王子王子中尊示以忠孝。若在內官內官中尊化政宮女。若在庶民庶民中尊令興福力。若在梵天梵天中尊誨以勝慧。若在帝釋帝釋中尊示現無常。若在護世護世中尊護諸眾生。長者維摩詰。以如是等無量方便饒益眾生。其以方便現身有疾。以其疾故。國王大臣長者居士婆羅門等。及諸王子并餘官屬。無數千人皆往問疾。其往者。維摩詰因以身疾廣為說法。諸仁者。是身無常無強無力無堅。速朽之法不可信也。為苦為惱眾病所集。諸仁者。如此身明智者所不怙。是身如聚沫不可撮摩。是身如泡不得久立。是身如炎從渴愛生。是身如芭蕉中無有堅。是身如幻從顛倒起。是身如夢為虛妄見。是身如影從業緣現。是身如響屬諸因緣。是身如浮雲須臾變滅。是身如電念念不住。是身無主為如地。是身無我為如火。是身無壽為如風。是身無人為如水。是身不實四大為家。是身為空離我我所。是身無知如草木瓦礫。是身無作風力所轉。是身不淨穢惡充滿。是身為虛偽。雖假以澡浴衣食必歸磨滅。是身為災百一病惱。是身如丘井為老所逼。是身無定為要當死。是身如毒蛇如怨賊如空聚。陰界諸入所共合成。諸仁者。此可患厭當樂佛身。所以者何。佛身者即法身也。從無量功德智慧生。從戒定慧解脫解脫知見生。從慈悲喜捨生。從布施持戒忍辱柔和勤行精進禪定解脫三昧多聞智慧諸波羅蜜生。從方便生。從六通生。從三明生。從三十七道品生。從止觀生。從十力四無所畏十八不共法生。從斷一切不善法集一切善法生。從真實生。從不放逸生。從如是無量清淨法生如來身。諸仁者。欲得佛身斷一切眾生病者。當發阿耨多羅三藐三菩提心。如是長者維摩詰。為諸問疾者如應說法。令無數千人皆發阿耨多羅三藐三菩提心。
