Vimalakirti Qingx (sir-1)

 

Derr Sir Pinw: Posad

Dyrr anxnex, Vuddyy qra Bilik Posad qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Bilik qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii guaw uirr Tusita Ten'ongg qapp ix ee quanwsiok qangxsuad byy dywter ee siuhing. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Bilik! Sewjunx qra zinjiaw liw jyr qiwzin, qongxx liw qycc jit sxer tangx did diyc anuttara-samyak-sambodhi. Liw si dirr dycc jit sxer did diyc jyr qiwzin? Si dirr quewkir, birlaii, iacc henrjai? Narr dirr quewkir sxer, quewkir sxer ixx bet; narr dirr birlaii sxer, birlaii sxer iauxx bue qaur; narr dirr jitt sxer, jitt sxer byy jidsii diamr lehh. Jiauww Vuddyy soxx qangxsuad, bikiu liw jitt diap iarr snix, iarr lau, iarr bet. Narr ixx byy snix laii did diyc virr jyr qiwzin, byy snix dyrr si dirr jniar xui. Dirr jniar xui dyrr byy simxmih virr jyr qiwzin, iarr byy simxmih anuttara-samyak-sambodhi tangx did. Anwjnuaw qongw Bilik virr jyr qycc jit sxer ee qiwzin? Si an’ snix ee sii virr jyr qiwzin, iacc si an’ bet ee sii virr jyr qiwzin? Narr si snix ee sii virr jyr qiwzin, zuzuu vingrr byy snix. Narr si bet ee sii virr jyr qiwzin, zuzuu vingrr byy bet. Itcer jiongwsingx longxx qangrkuanw, itcer henrsiong iarr si zucuw, jiongww singwhenn iarr si zucuw, simrjiww Bilik iarr si zucuw. Narr Bilik did diyc virr jyr qiwzinn, itcer jiongwsingx iarr ingqaix virr jyr qiwzin. Si anwjnuaw lehh? Zuzuu byy nnx kuanw iarr be byy qangg. Narr Bilik did diyc anuttara-samyak-sambodhi, itcer jiongwsingx iarr longxx ingqaix did .diyc. Si anwjnuaw lehh? Itcer jiongwsingx dyrr si potee ee siongr. Narr Bilik did diyc beddo, itcer jiongwsingx iarr ingqaix beddo. Si anwjnuaw lehh? Jiongww vut jaix itcer jiongwsingx vitqingr jibbet dyrr si liappuann ee siongr, byy qycc u vadd kuanw jibbet. 

Soxiw qongxx Bilik, m tangx iong jitt xee qauwhuad kuanwiuw jiongww tenjuw, sidjai byy huatsimx dirr anuttara-samyak-sambodhi :ee, iarr byy dywter :ee. Bilik diyhh hro jiongww tenjuw siawsag hunved potee ee sniurhuad. Si anwjnuaw lehh? Potee berdangr ixx srinx did .diyc, iarr berdangr ixx simx did .diyc. 

Jibbet si potee, in'ui tangx bet soxu ee siongr. Byy soxx quanknuar si potee, in'ui lirkuix soxu ee inenn. Byy soxx jyr si potee, in'ui byy soxx sniu. Dng si potee, in'ui siawsag jiongxjiongw soxx qenr. Lii si posad, in'ui lirkuix jiongxjiongw bongrsiongw. Jiongwgai si potee, in'ui jiongwgai tangx jriw jiongxjiongw ee guan. Byy zip si potee, in'ui dyrr be tamsimx. Sun si potee, in'ui suisun zuzuu. Diamr lehh si potee, in'ui tangx diamr dirr huatsingr. Tetdew si potee, in'ui qaur jinsit ee qingxqair. Byy nng kuanw si potee, in'ui lirkuix ir qapp henrsiong ee hunved. Vingdingw si potee, in'ui ham’ hukongx qangrkuanw. Buuii si potee, in'ui byy snix, diamr lehh, qapp bet. Jaix si potee, in'ui liauxqaiw jiongwsingx ee simhing. Be jurjip si potee, in'ui be kansiap diyc qinx-mngg. Byy cuathap si potee, in'ui lirkuix huanlyw ee sibkir. Byy jurcur si potee, in'ui byy hingtew tangx diamr lehh ee soxjai. Qew miaa si potee, in'ui miazi si kangx. Zuzuu venwhuar si potee, in'ui byy qiucuw qapp kiwsag. Byy luan si potee, in'ui siongsiongg cingjing jursinx. Jigjing si potee, in'ui simsingr cingjingr. Byy qiucuw si potee, in'ui lirkuix knikib. Byy ca'ngi si potee, in'ui jiongxjiongw henrsiong vingdingw. Byy vixping si poteee, in'ui berdangr vixzu. Bibiau si potee, in'ui jiongxjiongw henrsiong yh jaix yh liauxqaiw.’

Sewjunx! Vimalakirti zucuw suathuad ee sii, u nng-vah xee tenjuw did diyc byy snix-bet ee diwhui. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter IV The Reluctance of the Bodhisattvas 1)

Then, the Buddha said to the bodhisattva Maitreya, "Maitreya, go to the Licchavi Vimalakirti to inquire about his illness."

Maitreya replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day I was engaged in a conversation with the gods of the Tusita heaven, the god Samtusita and his retinue, about the stage of nonregression of the great bodhisattvas. At that time, the Licchavi Vimalakirti came there and addressed me as follows:

"'Maitreya, the Buddha has prophesied that only one more birth stands between you and unexcelled, perfect enlightenment. What kind of birth does this prophecy concern, Maitreya? Is it past? Is it future? Or is it present? If it is a past birth, it is already finished. If it is a future birth, it will never arrive. If it is a present birth, it does not abide. For the Buddha has declared, "Bhikshus, in a single moment, you are born, you age, you die, you transmigrate, and you are reborn."

"'Then might the prophecy concern birthlessness? But birthlessness applies to the stage of destiny for the ultimate, in which there is neither prophecy nor attainment of perfect enlightenment.

"'Therefore, Maitreya, is your reality from birth? Or is it from cessation? Your reality as prophesied is not born and does not cease, nor will it be born nor will it cease. Furthermore, your reality is just the same as the reality of all living beings, the reality of all things, and the reality of all the holy ones. If your enlightenment can be prophesied in such a way, so can that of all living beings. Why? Because reality does not consist of duality or of diversity. Maitreya, whenever you attain Buddhahood, which is the perfection of enlightenment, at the same time all living beings will also attain ultimate liberation. Why? The Tathagatas do not enter ultimate liberation until all living beings have entered ultimate liberation. For, since all living beings are utterly liberated, the Tathagatas see them as having the nature of ultimate liberation.

"'Therefore, Maitreya, do not fool and delude these deities! No one abides in, or regresses from, enlightenment. Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.

"'Enlightenment is perfectly realized neither by the body nor by the mind. Enlightenment is the eradication of all marks. Enlightenment is free of presumptions concerning all objects. Enlightenment is free of the functioning of all intentional thoughts. Enlightenment is the annihilation of all convictions. Enlightenment is free from all discriminative constructions. Enlightenment is free from all vacillation, mentation, and agitation. Enlightenment is not involved in any commitments. Enlightenment is the arrival at detachment, through freedom from all habitual attitudes. The ground of enlightenment is the ultimate realm. Enlightenment is realization of reality. Enlightenment abides at the limit of reality.

Enlightenment is without duality, since therein are no minds and no things. Enlightenment is equality, since it is equal to infinite space.

"'Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the six media of sense. Enlightenment is unadulterated, since it is free of the passions of the instinctually driven succession of

lives. Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in anything, does not stand in reality. Enlightenment is merely a name and even that name is unmoving. Enlightenment, free of abstention and undertaking, is energyless. There is no agitation in enlightenment, as it is utterly pure by nature. Enlightenment is radiance, pure in essence. Enlightenment is without subjectivity and completely without object. Enlightenment, which penetrates the equality of all things, is undifferentiated. Enlightenment, which is not shown by any example, is incomparable. Enlightenment is subtle, since it is extremely difficult to realize. Enlightenment is all-pervasive, as it has the nature of infinite space. Enlightenment cannot be realized, either physically or mentally. Why? The body is like grass, trees, walls, paths, and hallucinations. And the mind is immaterial, invisible, baseless, and unconscious.'

"Lord, when Vimalakirti had discoursed thus, two hundred of the deities in that assembly attained the tolerance of birthlessness. As for me, Lord, I was rendered speechless. Therefore, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第四品 菩薩之1)

於是佛告彌勒菩薩。汝行詣維摩詰問疾。彌勒白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔為兜率天王及其眷屬。說不退轉地之行。時維摩詰來謂我言。彌勒。世尊授仁者記一生當得阿耨多羅三藐三菩提。為用何生得受記乎。過去耶未來耶現在耶。若過去生過去生已滅。若未來生未來生未至。若現在生現在生無住。如佛所說。比丘汝今即時亦生亦老亦滅。若以無生得受記者。無生即是正位。於正位中亦無受記。亦無得阿耨多羅三藐三菩提。云何彌勒受一生記乎。為從如生得受記耶。為從如滅得受記耶。若以如生得受記者如無有生。若以如滅得受記者如無有滅。一切眾生皆如也。一切法亦如也。眾聖賢亦如也。至於彌勒亦如也。若彌勒得受記者。一切眾生亦應受記。所以者何。夫如者不二不異。若彌勒得阿耨多羅三藐三菩提者。一切眾生皆亦應得。所以者何。一切眾生即菩提相。若彌勒得滅度者。一切眾生亦應滅度。所以者何。諸佛知一切眾生畢竟寂滅即涅槃相不復更滅。是故彌勒。無以此法誘諸天子。實無發阿耨多羅三藐三菩提心者。亦無退者。彌勒當令此諸天子捨於分別菩提之見。所以者何。菩提者。不可以身得。不可以心得。寂滅是菩提。滅諸相故。不觀是菩提離諸緣故。不行是菩提無憶念故。斷是菩提捨諸見故。離是菩提離諸妄想故。障是菩提障諸願故。不入是菩提無貪著故。順是菩提順於如故。住是菩提住法性故。至是菩提至實際故。不二是菩提離意法故。等是菩提等虛空故。無為是菩提無生住滅故。知是菩提了眾生心行故。不會是菩提諸入不會故。不合是菩提離煩惱習故。無處是菩提無形色故。假名是菩提名字空故。如化是菩提無取捨故。無亂是菩提常自靜故。善寂是菩提性清淨故。無取是菩提離攀緣故。無異是菩提諸法等故。無比是菩提無可喻故。微妙是菩提諸法難知故。世尊。維摩詰說是法時。二百天子得無生法忍。故我不任詣彼問疾。

Vimalakirti Qingx (snax-10)

Vuddyy qra Ananda qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Ananda qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Sewjunx sintew kiamwanx, diyhh limx gulingx. Guaw dyrr tec vxuah kir dua brahman ee mngkakauw kia lehh. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Ananda! Liw jaxsii tec vxuah diamr jiax beh congr sniaw?”

Guaw rinr qongxx, ‘Qusu! Sewjunx sintew kiamwanx, diyhh limx gulingx, soxiw guaw laii jiax.’

Vimalakirti qongw, ‘Siyw danw siyw danw! Ananda, liw m tangx anxnex qongw. Zulaii ee sinkux si qimqongx ji’ tew, soxu ee og ixx dng, soxu ee sxen huerjip, nacc u sniaw vni iacc huanlyw? Diam diam aw dngw .kir. Ananda! M tangx huixvongr Zulaii, m tangx hro vadd langg tniax diyc jiaxee ue, m tangx hro u dua uidig ee jiongww tenzinn qapp an' vadd xui jingrtow laii ee jiongww posad tniax diyc jiaxee ue. Ananda! Dngw lenw singwongg hokdig jiyw dy’ byy vnertniar, hongwqiamx Zulaii u buliong ee hokdig, beh tacc e puawvni? Qinw jauw, Ananda! M tangx hro guanw sriu tixciyr. Siulen guardy :ee narr tniax diyc jiaxee ue, inx e anxnex sniu: Jitt hy qiyr jyr sniaw suhu? Qaqi puawvni dy’ berdangr rix, nacc u huatdo kir idi vadd langg? Liw diyhh amr amr aw lirkuix, m tangx hro langg’ tniax .diyc. Ananda, liw diyhh jaix. Jongww Zulaii ee srinx dyrr si huatsinx, m si bongrsiongw qapp iogbong ee srinx. Vut si Sewjunx, ciautuad samqair, vudsinx byy lrau, jiongxjiongw huanlyw ixx jin. Vudsinx buuii be duirlyc . Jitt hy kuanw srinx nacc u sniaw vnirtniar, nacc u sniaw huanlyw?’

Sewjunx! Guaw hitt sii sidjai jiokk qenwsiaur, sniu qongxx qamxx si byy qinruaw Vuddyy jiacc tniax m driyc .kir. Liammisii, guaw tniax diyc kongdiongx u sniax qongw, ‘Ananda! Qusu soxx qongw :ee byy m driyc. Mrqycc Vuddyy dirr gnow-lyy og sxer cutsir, henrcud jiaxee henrsiong si uirr dortuad jiongwsingx. Liw kir, Ananda! Kir tec gulingx, mrbenw qenwsiaur.’

Sewjunx! Vimalakirti ee diwhui qapp venrlun ee jaidiau si zucuw, soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

Dyrr anxnex, go-vah xee dua derjuw qokqog hiongr Vuddyy qongw inx quewkir ee inenn, dinsut Vimalakirti duiww inx soxx qongw :ee, longxx qongw byy sikhap kir qra vaiwhongw qapp bairvni.

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 10)

The Buddha then said to the venerable Ananda, "Ananda, go to the Licchavi Vimalakirti to inquire about his illness."

Ananda replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day when the body of the Lord manifested some indisposition and he required some milk; I took the bowl and went to the door of the mansion of a great Brahman family. The Licchavi Vimalakirti came there, and, having saluted me, said, 'Reverend Ananda, what are you doing on the threshold of this house with your bowl in your hand so early in the morning?'

"I replied: 'The body of the Lord manifests some indisposition, and he needs some milk. Therefore, I have come to fetch some.'

"Vimalakirti then said to me, 'Reverend Ananda, do not say such a thing! Reverend Ananda, the body of the Tathagata is tough as a diamond, having eliminated all the instinctual traces of evil and being endowed with all goodness. How could disease or discomfort affect such a body?

"'Reverend Ananda, go in silence, and do not belittle the Lord. Do not say such things to others. It would not be good for the powerful gods or for the bodhisattvas coming from the various buddha-fields to hear such words.

"'Reverend Ananda, a universal monarch, who is endowed only with a small root of virtue, is free of diseases. How then could the Lord, who has an infinite root of virtue, have any disease? It is impossible.

"'Reverend Ananda, do not bring shame upon us, but go in silence, lest the heterodox sectarians should hear your words. They would say, "For shame! The teacher of these people cannot even cure his own sicknesses. How then can he cure the sicknesses of others?" Reverend Ananda, go then discreetly so that no one observes you.

"'Reverend Ananda, the Tathagatas have the body of the Dharma - not a body that is sustained by material food. The Tathagatas have a transcendental body that has transcended all mundane qualities.

There is no injury to the body of a Tathagata, as it is rid of all defilements. The body of a Tathagata is uncompounded and free of all formative activity. Reverend Ananda, to believe there can be illness in such a body is irrational and unseemly!'

"When I had heard these words, I wondered if I had previously misheard and misunderstood the Buddha, and I was very much ashamed. Then I heard a voice from the sky: 'Ananda! The householder speaks to you truly. Nevertheless, since the Buddha has appeared during the time of the five corruptions, he disciplines living beings by acting lowly and humble. Therefore, Ananda, do not be ashamed, and go and get the milk!'

"Lord, such was my conversation with the Licchavi Vimalakirti, and therefore I am reluctant to go to that good man to inquire about his illness."

In the same way, the rest of the five hundred disciples were reluctant to go to the Licchavi Vimalakirti, and each told the Buddha his own adventure, recounting all his conversations with the Licchavi Vimalakirti.

(維摩詰所說經第三品 弟子之10)

佛告阿難。汝行詣維摩詰問疾。阿難白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念昔時世尊身小有疾當用牛乳。我即持鉢詣大婆羅門家門下立。時維摩詰來謂我言。唯阿難。何為晨朝持鉢住此。我言。居士。世尊身小有疾當用牛乳。故來至此。維摩詰言。止止阿難。莫作是語。如來身者金剛之體。諸惡已斷眾善普會。當有何疾當有何惱。默往阿難。勿謗如來。莫使異人聞此麁言。無令大威德諸天及他方淨土諸來菩薩得聞斯語。阿難。轉輪聖王以少福故尚得無病。豈況如來無量福會普勝者哉。行矣阿難。勿使我等受斯恥也。外道梵志若聞此語當作是念。何名為師。自疾不能救而能救諸疾。仁可密速去勿使人聞。當知阿難。諸如來身即是法身非思欲身。佛為世尊過於三界。佛身無漏諸漏已盡。佛身無為不墮諸數。如此之身當有何疾當有何惱。時我世尊實懷慚愧。得無近佛而謬聽耶。即聞空中聲曰。阿難。如居士言。但為佛出五濁惡世。現行斯法度脫眾生。行矣阿難。取乳勿慚。世尊。維摩詰智慧辯才為若此也。是故不任詣彼問疾。如是五百大弟子。各各向佛說其本緣。稱述維摩詰所言。皆曰不任詣彼問疾。

Vimalakirti Qingx (snax-9)

 

Vuddyy qra Rahula qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Rahula qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Vaisali Sniaa ee jerje diongxjiaw ee qniaw laii vaiwhongw guaw, quirvair liauxau mng guaw qongxx, ‘Rahula! Liw si Vuddyy ee qniaw, kiwsag dngw lenw ong’ui cutqex qriuu Dy. Cutqex dauwdew u sniaw lirig?”

Guaw dyrr jiauww qauwhuad uirr inx enxsuad cutqex qongdig ee lirig. Hitt sii, Vimalakirti laii qra guaw qongw, 'Rahula! Byy ingqaix qongw cutqex qongdig ee lirig. Si anwjnuaw lehh? Byy qriuu lirig iarr byy qriuu qongdig jiacc si cutqex. Iuxuii u bogdig :ee jiacc e qongw lirig qapp qongdig. Cutqex :ee byy bogdig si buuii. Buuii ee hing'uii lairdew byy lirig iarr byy qongdig. Rahula! Cutqex :ee byy hiax, byy jiax, iarr byy hitt diongqanx :ee, lirkuix lak-jap-zi jiongw siaa qenwsig diamr dirr liappuann, virr singwjiaw jiapsiu, cutzip singwzinn ee soxjai, hanghok jiongww xmoo, dorhuar go dy, ixx go jiongw cingjing ee ganw did diyc go jiongw lat, lip go jiongw qinx, byy huanlyw hiaxee, lirkuix jiongxjiongw og, puar jiongxjiongw guardy, ciauuat qew miaa an' tomuaa cud .laii, byy dnivnuar, byy guaw soxx u, byy soxx sriu, byy virr ziauxluan, simlai hnuahiw vyxho yc vut :ee ee simx, ixx sendnia lirkuix jiongwsingx ee quewsid. Narr tangx zucuw, jiacc si jinjniar cutqex.’

Vimalakirti dyrr qra diongxjiaw ee qniaw qongw, ‘Linw dirr Jniar Hxuad ee sidai diyhh cutqex. Si anwjnuaw lehh? Vut jairser yh duw.’

Jiongww diongxjiaw ee qniaw qongw, ‘Qusu! Guanw u tniax Vuddyy qongw .quer, qongxx verbuw byy dong'ir dyrr m tangx cutqex.’

Vimalakirti qongw, ‘Byy m driyc. Linw huatsimx dirr anuttara-samyak-sambodhi dyrr si cutqex, jex dyrr u qraur :ar.’

Hitt sii, snax-jap-zi xee diongxjiaw ee qniaw longxx huatsimx dirr anuttara-samyak-sambodhi. Soxiw guaw byy sikhap kir qra vaiwhongx qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 9)

The Buddha then said to the venerable Rahula, "Rahula, go to the Licchavi Vimalakirti to inquire about his illness."

Rahula replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day many young Licchavi gentlemen came to the place where I was and said to me, 'Reverend Rahula, you are the son of the Lord, and, having renounced a kingdom of a universal monarch, you have left the world. What are the virtues and benefits you saw in leaving the world?'

"As I was teaching them properly the benefits and virtues of renouncing the world, the Licchavi Vimalakirti came there and, having greeted me, said, 'Reverend Rahula, you should not teach the benefits and virtues of renunciation in the way that you do. Why? Renunciation is itself the very absence of virtues and benefits. Reverend Rahula, one may speak of benefits and virtues in regard to compounded things, but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded. Reverend Rahula, renunciation is not material but is free of matter. It is free of the extreme views of beginning and end. It is the path of liberation. It is praised by the wise, embraced by the saints, and causes the defeat of all Maras. It liberates from the five states of existence, purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties. Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox, transcending all denominations. It is the bridge over the swamp of desire, without grasping, and free of the habits of "I" and "mine." It is without attachment and without disturbance, eliminating all commotion. It disciplines one's own mind and protects the minds of others. It favors mental quiescence and stimulates transcendental analysis. It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called "truly renunciant." Young men, renounce the world in the light of this clear teaching! The appearance of the Buddha is extremely rare. Human life endowed with leisure and opportunity is very hard to obtain. To be a human being is very precious.'

"The young men complained: 'But, householder, we have heard the Tathagata declare that one should not renounce the world without the permission of one's parents.'

"Vimalakirti answered: 'Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled, perfect enlightenment. That in itself will be your renunciation and high ordination!'

"Thereupon, thirty-two of the Licchavi youths conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之9)

佛告羅睺羅。汝行詣維摩詰問疾。羅睺羅白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念昔時毘耶離諸長者子。來詣我所稽首作禮問我言。唯羅睺羅。汝佛之子。捨轉輪王位出家為道。其出家者有何等利。我即如法為說出家功德之利。時維摩詰來謂我言。唯羅睺羅。不應說出家功德之利。所以者何。無利無功德是為出家。有為法者可說有利有功德。夫出家者為無為法。無為法中無利無功德。羅睺羅。出家者無彼無此亦無中間。離六十二見處於涅槃。智者所受聖所行處。降伏眾魔度五道。淨五眼得五力立五根。不惱於彼。離眾雜惡摧諸外道。超越假名出淤泥。無繫著無我所。無所受無擾亂。內懷喜護彼意。隨禪定離眾過。若能如是是真出家。於是維摩詰語諸長者子。汝等於正法中宜共出家。所以者何。佛世難值。諸長者子言。居士。我聞佛言。父母不聽不得出家。維摩詰言。然。汝等便發阿耨多羅三藐三菩提心是即出家。是即具足。爾時三十二長者子。皆發阿耨多羅三藐三菩提心。故我不任詣彼問疾。

Vimalakirti Qingx (snax-8)

 

Vuddyy qra Upali qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Upali qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii u nng xee bikiu uihuan qaiwlut, qamxqag qenwsiaur, m qnaw cingxmng Vuddyy, dyrr laii mng guaw qongxx, ‘Upali! Guanw uihuan qaiwlut, qamxqag jin' qenwsiaur, m qnaw kir cingxmng Vuddyy. Hibang liw qaixduu guanw ee gihik qapp quawlu, qaixbenw guanw ee juerquar.’

Guaw dyrr jiauww Hxuad uirr inx qaixsuad. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Upali! M tangx qycc jingqax jitt nng xee bikiu ee jue. Diyhh didjiab kiwduu inx ee juerquar, m tangx kunwziauw inx ee simx. Si anwjnuaw lehh? Jue ee vunxjid byy dirr lairdew, byy dirr guarkauw, iarr byy dirr diongqanx. Cincniu Vuddyy soxx qongw, simx uwuer, soxiw jiongwsingx uwuer. Simx cinjing, soxiw jiongwsingx cingjing. Simx iarr byy dirr lairdew, byy dirr guarkauw, byy dirr diongqanx. Cincniu simx, jue ee uwuer iarr qangrkuanw, jiongxjiongw henrsiong iarr si qangrkuanw, byy lirkuix jinzuu. Upali! Narr ixx simx-siongr did qaixtuad ee sii, qamxx iauxx u uwuer?’

Guaw qongw, ‘Byy.’

Vimalakirti qongw, ‘Itcer jiongwsingx ee simx-siongr byy uwuer iarr si zucuw. Upali! Bongrsiongw si uwuer, byy bongrsiongw si cingjing. Dendyr si uwuer, byy dendyr si cingjing. Jipdiok guaw soxx qnir si uwuer, byy jipdiok guaw soxx qnir si cingjing. Upali! Itcer henrsiong snix-bet byy tingg, cincniu huanwqingw, cincniu sicnar, soxu henrsiong m si duiwlip, simrjiww itliam-jiqanx dy' byy tingg. Soxu henrsiong longxx si bongrsiongw, cincniu bang, cincniu huexiam, cincniu juiw-diongx ee guec, cincniu qniar-diongx ee ngiaw, longxx ixx bongrsiongw snix .cud. Jaix jitt hy dyrliw :ee qiyr jyr hongrhingg qaiwlut, jaix jitt hy dyrliw :ee qiyr jyr u sidjai liauxqaiw :ee.’

Nng xee bikiu qongw, ‘Jex si busiong ee diwhui, si Upali duer be diyc :ee. Cisiuw qaiwlut derr id ee Upali iarr qongw be cud jitt hy dyrliw.’

Guaw dyrr rinr qongxx, ‘Druu kir Zulaii, m bad u sniabunn iacc posad vren e ngiaa ix jitt hy lunrsuad . Ix ee diwhui tongdat qaur zucuw.’

Hitt sii, nng xee bikiu ee gihik qapp quawlu jiksii siauduu, huatsimx dirr anuttara-samyak-sambodhi. Inx huatguan qongxx, ‘Hro itcer jiongwsingx longxx did diyc zucuw lunrven ee jaidiau.’ Soxiw guaw byy sikhap kir qra vaiwhongw.

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 8)

The Buddha then said to the venerable Upali, "Upali, go to the Licchavi Vimalakirti to inquire about his illness."

Upali replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day there were two monks who had committed some infraction and were too ashamed to appear before the Lord, so they came to me and said, 'Reverend Upali, we have both committed an infraction but are too ashamed to appear before the Buddha. Venerable Upali, kindly remove our anxieties by absolving us of these infractions.'

"Lord, while I was giving those two monks some religious discourse, the Licchavi Vimalakirti came there and said to me, 'Reverend Upali, do not aggravate further the sins of these two monks. Without perplexing them, relieve their remorse. Reverend Upali, sin is not to be apprehended within, or without, or between the two. Why? The Buddha has said, "Living beings are afflicted by the passions of thought, and they are purified by the purification of thought."

"'Reverend Upali, the mind is neither within nor without, nor is it to be apprehended between the two. Sin is just the same as the mind, and all things are just the same as sin. They do not escape this same reality.

"'Reverend Upali, this nature of the mind, by virtue of which your mind, reverend, is liberated - does it ever become afflicted?'

"'Never,' I replied.

"'Reverend Upali, the minds of all living beings have that very nature. Reverend Upali, passions consist of conceptualizations. The ultimate nonexistence of these conceptualizations and imaginary fabrications - that is the purity that is the intrinsic nature of the mind. Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of the mind. The presumption of self is passion. The absence of self is the intrinsic nature of the mind. Reverend Upali, all things are without production, destruction, and duration, like magical illusions, clouds, and lightning; all things are evanescent, not remaining even for an instant; all things are like dreams, hallucinations, and unreal visions; all things are like the reflection of the moon in water and like a mirror-image; they are born of mental construction. Those who know this are called the true upholders of the discipline, and those disciplined in that way are indeed well disciplined.'"

"Then the two monks said, 'This householder is extremely well endowed with wisdom. The reverend Upali, who was proclaimed by the Lord as the foremost of the upholders of the discipline, is not his equal.'

"I then said to the two monks, 'Do not entertain the notion that he is a mere householder! Why? With the exception of the Tathagata himself, there is no disciple or bodhisattva capable of competing with his eloquence or rivaling the brilliance of his wisdom.'

"Thereupon, the two monks, delivered from their anxieties and inspired with a high resolve, conceived the spirit of unexcelled, perfect enlightenment. Bowing down to that good man, they made the wish: 'May all living beings attain eloquence such as this!' Therefore, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之8)

佛告優波離。汝行詣維摩詰問疾。優波離白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念昔者有二比丘。犯律行以為恥。不敢問佛。來問我言。唯優波離。我等犯律誠以為恥。不敢問佛。願解疑悔得免斯咎。我即為其如法解說。時維摩詰來謂我言。唯優波離。無重增此二比丘罪。當直除滅勿擾其心。所以者何。彼罪性不在內不在外不在中間。如佛所說。心垢故眾生垢。心淨故眾生淨。心亦不在內不在外不在中間。如其心然。罪垢亦然。諸法亦然。不出於如。如優波離。以心相得解脫時。寧有垢不。我言。不也。維摩詰言。一切眾生心相無垢亦復如是。唯優波離。妄想是垢無妄想是淨。顛倒是垢。無顛倒是淨。取我是垢。不取我是淨。優波離。一切法生滅不住。如幻如電諸法不相待。乃至一念不住。諸法皆妄見。如夢如炎如水中月如鏡中像以妄想生。其知此者是名奉律。其知此者是名善解。於是二比丘言。上智哉。是優波離所不能及。持律之上而不能說。我即答言。自捨如來未有聲聞及菩薩能制其樂說之辯。其智慧明達為若此也。時二比丘疑悔即除。發阿耨多羅三藐三菩提心。作是願言。令一切眾生皆得是辯。故我不任詣彼問疾。

Vimalakirti Qingx (snax-7)

 

Vuddyy qra Aniruddha qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Aniruddha qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii guaw dirr jit xee soxjai qinghingg, hitt sii u Brahma ee ongg qiyr jyr Subhavyuha(Jonggiamm Cingjing) ham’ jit-bxan xee vangr cud cingjing qngx ee Brahma laii guaw ee soxjai vaiwhongw. Inx quirvair, zen'au mng guaw qongxx, ‘Aniruddha ee tenganw tangx knuar diyc zuarr je?’

Guaw rinr qongxx, ‘Zinjiaw! Guaw knuar diyc Sakyamuni Vut samcenx daircenx sewqair ee qoktow cincniu decc knuar ciuxjniuw lairdew ee myrobalan-qryw.’

Hitt sii, Vimalakirti laii qra guaw qongw, ‘Aniruddha! Liw ee tenganw soxx knuar .diyc .ee si simx soxx snix .cud .laii ee siongr higjiar m si simx soxx snix .cud .laii ee siongr? Qaxsuw si simx snix .cud .laii ee siongr, dyrr ham’ guardy go jiongw sintongx qangrkuanw. Narr m si simx snix .cud .laii ee siongr dyrr si buuii, byy ingqaix u soxx knuar .diyc.’

Sewjunx! Guaw hitt sii diam diam. Hiaxee Brahma tniax diyc ix qongw :ee, did diyc ixjaw m bad u :ee, dyrr qnialew qra mng qongxx, ‘Sewqanx qamxx u si'angw u jinjniar ee tenganw?'

Vimalakirti qongw, “U. Vut Sewjunx did diyc jinjniar ee tenganw, dniardnia dirr samadhi qnir diyc soxu vudqog byy nng jiongw siongr.’

Mrjiacc Brahma ee ongg Jonggiamm Cingjing qapp ix ee quanwsiok go-vah xee Brahma longxx huatsimx dirr anuttara-samyak-sambodhi, hiongr Vimalakirti ee kax qingwvair liauxau hutzenn byy .kir. Soxiw guaw byy sikhap kir qra vaiwhongw.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 7)

The Buddha then said to the venerable Aniruddha, "Aniruddha, go to the Licchavi Vimalakirti to inquire about his illness."

"My Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? I remember, Lord, one day when I was taking a walk, the great Brahma named Subhavyuha and the ten thousand other Brahmas who accompanied him illuminated the place with their radiance and, having bowed their heads at my feet, withdrew to one side and asked me, 'Reverend Aniruddha, you have been proclaimed by the Buddha to be the foremost among those who possess the divine eye. To what distance does the divine vision of the venerable Aniruddha extend?'

I answered, 'Friends, I see the entire billion-world-galactic universe of the Lord Sakyamuni just as plainly as a man of ordinary vision sees a myrobalan nut on the palm of his hand.' When I had said these words, the Licchavi Vimalakirti came there and, having bowed his head at my feet, said to me, 'Reverend Aniruddha, is your divine eye compounded in nature? Or is it uncompounded in nature?

If it is compounded in nature, it is the same as the superknowledges of the heterodox. If it is uncompounded in nature, then it is not constructed and, as such, is incapable of seeing. Then, how do you see, O elder?'

"At these words, I became speechless, and Brahma also was amazed to hear this teaching from that good man. Having bowed to him, he said, 'Who then, in the world, possesses the divine eye?'

"Vimalakirti answered, 'In the world, it is the Buddhas who have the divine eye. They see all the buddha-fields without even leaving their state of concentration and without being affected by duality.'

"Having heard these words, the ten thousand Brahmas were inspired with high resolve and conceived the spirit of unexcelled, perfect enlightenment. Having paid homage and respect both to me and to that good man, they disappeared. As for me, I remained speechless, and therefore I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之7)

佛告阿那律。汝行詣維摩詰問疾。阿那律白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔於一處經行。時有梵王名曰嚴淨。與萬梵俱放淨光明來詣我所。稽首作禮問我言。幾何阿那律天眼所見。我即答言。仁者。吾見此釋迦牟尼佛土三千大千世界。如觀掌中菴摩勒果。時維摩詰來謂我言。唯阿那律。天眼所見為作相耶。無作相耶。假使作相則與外道五通等。若無作相即是無為不應有見。世尊。我時默然。彼諸梵聞其言得未曾有。即為作禮而問曰。世孰有真天眼者。維摩詰言。有佛世尊得真天眼。常在三昧悉見諸佛國不以二相。於是嚴淨梵王及其眷屬五百梵天。皆發阿耨多羅三藐三菩提心。禮維摩詰足已忽然不現。故我不任詣彼問疾。

Vimalakirti Qingx (snax-6)

 

Vuddyy qra Mahakatyayana qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Katyayana qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii Vuddyy uirr jiongww bikiu qanxliok suathuad. Guaw sui’au qaixsuad qauwgi, qangxsuad busiongg ee ywgi, kow ee ywgi, kangx ee ywgi, byy guaw ee ywgi, qapp jibbet ee ywgi. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Katyayana! M tangx iong snix-bet ee simx laii enxsuad sidjer ee siongr. Katyayana! Soxu henrsiong vitqingr byy snix byy bet, jex jiacc si busiongg ee ywgi. Go dxir si kangx byy soxx kiw, jex si kow ee ywgi. Soxu henrsiong qiuwqingr byy junjai, jex si kangx ee ywgi. Guaw qapp byy guaw vingrr byy jingcax, jex si byy guaw ee ywgi. Soxu henrsiong guanvunw byy, jurzenn dyrr byy bedbyy, jex si jibbet ee ywgi.’ 

Ix zucuw suathuad ee sii, hiaxee bikiu simlai did diyc qaixtuad. Soxiw guaw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 6)

The Buddha then said to the venerable Mahakatyayana, "Katyayana, go to the Licchavi Vimalakirti to inquire about his illness."

Katyayana replied, "Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? Lord, I remember one day when, after the Lord had given some brief instruction to the monks, I was defining the expressions of that discourse by teaching the meaning of impermanence, suffering, selflessness, and peace; the Licchavi Vimalakirti came there and said to me, 'Reverend Mahakatyayana, do not teach an ultimate reality endowed with activity, production, and destruction! Reverend Mahakatyayana, nothing was ever destroyed, is destroyed, or will ever be destroyed. Such is the meaning of "impermanence." The meaning of the realization of birthlessness, through the realization of the voidness of the five aggregates, is the meaning of "suffering." The fact of the nonduality of self and selflessness is the meaning of "selflessness." That which has no intrinsic substance and no other sort of substance does not burn, and what does not burn is not extinguished; such lack of extinction is the meaning of "peace."'

"When he had discoursed thus, the minds of the monks were liberated from their defilements and entered a state of nongrasping.

Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

(維摩詰所說經第三品 弟子之6)

佛告摩訶迦旃延。汝行詣維摩詰問疾。迦旃延白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念昔者佛為諸比丘略說法要。我即於後敷演其義。謂無常義苦義空義無我義寂滅義。時維摩詰來謂我言。唯迦旃延。無以生滅心行說實相法。迦旃延。諸法畢竟不生不滅。是無常義。五受陰洞達空無所起。是苦義。諸法究竟無所有。是空義。於我無我而不二。是無我義。法本不然今則無滅。是寂滅義。說是法時彼諸比丘心得解脫。故我不任詣彼問疾。

Vimalakirti Qingx (snax-5)

Vuddyy qra Purna Maitrayaniputra qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Purna qra Vuddyy qongw, “Sewjunx! Guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu diyc ingxsii dirr dua ciurnaa lairdew ee jit jangg ciu-kax uirr jerje duxjiacc kaisiw yc ee bikiu suathuad. Hitt sii, Vimalakirti laii qra guaw qongw, ‘Purna! Liw diyhh singx zibdnia quancad jitt xee langg ee simx, zen’au jiacc suathuad. M tangx qra lacsab ee jiahsit kngr dirr vyxquir ee kiwqu. Diyhh jaix bikiu inx ee simlai soxx sniu. M tangx qra liulii knuar jyr ham' juixjnix qangrkuanw. Liw m jaix jiongwsingx ee qinx-singr, dyrr m tangx iong siyxsingg ee Hxuad kir qra inx kexhuad. Inx guanvunw byy kangcuir, m tangx qra inx sionghai. Inx beh qniaa dua lo, m tangx vyr inx qniaa ser diauu lo. M tangx jiongw' duarhaiw kud dirr guu ee kajiah. M tangx jiong' zidtauqangx ham' huexqimqox ee qngx sna' vixping. Purna! Jiaxee bikiu huatsimx dirr Dairsing jiokk quw :ar, jixsirr simlai be qir .did. Jnuaw tangx iong siyxsingg laii qar :inx? Guaw quancad siuhak siyxsingg :ee, inx ee diwhui cenxvyc cincniu cnimii :ee. Inx berdangr hunved itcer jiongwsingx qinx-singr si lrai iacc dun.’

Hitt sii, Vimalakirti zip samadhi, hro jiaxee bikiu jaix qaqi ee quewkir sxer bad dirr go-vah xui vut jingr lyc hokdig ee qinx, huehiongr anuttara-samyak-sambodhi. Inx jiksii liauxgno, huedngw qaur vunxsimx. Dyrr anxnex, jiongww bikiu duiwwr Vimalakirti ee kax quirvair. Hitt sii, in'ui Vimalakirti ee suathuad, inx dirr anuttara-samyak-sambodhi byy qycc dywter. Guaw simlai sniu qongxx, sniabunn byy quancad langg ee qinx-singr, byy ingqaix suathuad, soxiw byy sikhap kir qra vaiwhongw qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 5)

Then, the Buddha said to the venerable Purnamaitrayaniputra, "Purna, go to the Licchavi Vimalakirti to inquire about his illness."

Purna replied, "Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest, the Licchavi Vimalakirti came there and said to me, 'Reverend Purna, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks, and do not confuse priceless sapphires with glass beads!

"'Reverend Purna, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal!

"'Reverend Purna, all these monks were formerly engaged in the Mahayana but have forgotten the spirit of enlightenment. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.'

"At that moment, the Licchavi Vimalakirti entered into such a concentration that those monks were caused to remember their various former existences, in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them, they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment. It occurred to me then, 'The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathagata, the Saint, the perfectly accomplished Buddha.'

"Therefore, Lord, I am reluctant to go to that good man to inquire about his health."

(維摩詰所說經第三品 弟子之5)

佛告富樓那彌多羅尼子。汝行詣維摩詰問疾。富樓那白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔於大林中在一樹下。為諸新學比丘說法。時維摩詰來謂我言。唯富樓那。先當入定觀此人心然後說法。無以穢食置於寶器。當知是比丘心之所念。無以琉璃同彼水精。汝不能知眾生根源。無得發起以小乘法。彼自無瘡勿傷之也。欲行大道莫示小徑。無以大海內於牛跡。無以日光等彼螢火。富樓那。此比丘久發大乘心。中忘此意。如何以小乘法而教導之。我觀小乘智慧微淺猶如盲人。不能分別一切眾生根之利鈍。時維摩詰即入三昧。令此比丘自識宿命。曾於五百佛所植眾德本。迴向阿耨多羅三藐三菩提。即時豁然還得本心。於是諸比丘稽首禮維摩詰足。時維摩詰因為說法。於阿耨多羅三藐三菩提不復退轉。我念聲聞不觀人根不應說法。是故不任詣彼問疾。