Vimalakirti Qingx (jap-snax-2)

Vuddyy qra tender qongw, “Quewkir buliong asamkhya qiab, sewqanx u jit xui vut qiyr jyr Bhaisajyaraja(Iyc Ongg) Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. Sewqair ee miaa qiyr jyr Mahavyuha(Dua Jonggiamm), qiab ee miaa qiyr jyr Vicarana(Jonggiamm). Vut ee siurbing si zi-jap siyw qiab, sniabunn ee jingdoo u snax-jap-lak-ig nayuta, posad ee jingdoo u jap-zi-ig. Tender! Hitt sii u dngw lenw singwongg qiyr jyr Ratnacchattra(Vyw Iamxsnuar), cid jiongw vyw longxx u, tongxhad sir tenha. Ongg u jit-cingx xee qniaw, duanjniar, iongxjongr, tangx hanghok digzinn. Hitt sii, Vyw Iamxsnuar ham’ ix ee quanwsiok qiong’iongw Iyc Ongg Zulaii, qiongqib jiongxjiongw hro ix an'unw diamr lehh muaw go qiab. Quer go qiab liauw, ix qra jit-cingx xee qniaw qongw, ‘Linw iarr diyhh cincniu guaw, cimced qiong’iongw vut.’

Jiaxee jit-cingx xee qniaw niaxsiu laurve ee bingrling, qiong’iongw Iyc Ongg Zulaii. Qycc muaw go qiab, qiongqib itcer hro an'unw. Jitt xee ongg ee qniaw lairdew u jit xee qiyr jyr Candracchattra(Guec Iamxsnuar), dogjy decc sniu qongxx, ‘M jaix qamxx u kacc digvet ee qiong’iongw?’

In'ui vut ee sintongx-lai, kongdiongx u tnisinn qongw, ‘Senrlamjuw! Hxuad ee qiong’iongw kacc sringr quer soxu qiong’iongw.’

Ix dyrr mng qongxx, ‘Simxmic si Hxuad ee qiong’iongw?’

Tnisinn qongw, ‘Liw tangx kir mng Iyc Ongg Zulaii. Ix e hyw hyw aw uirr liw enxsuad sniaw si Hxuad ee qiong’iongw.’

Hitt sii, Guec Iamxsnuar Ongjuw dyrr kir vaiwhongw Iyc Ongg Zulaii, hiongr vut ee kax qui lecc vair, liauxau dirr vnix:a kia duiww Vuddyy qongw, ‘Sewjunx! Soxu ee qiong’iongw lairdew, Hxuad ee qiong’iongw sringr quer itcer. Simxmic si Hxuad ee qiong’iongw?’

Vuddyy qra qongw, ‘Senrlamjuw! Hxuad ee qiong’iongw dyrr si suanqangw jiongww vut soxx enxsuad ee cim’yr qingdenw, suanqangw itcer sewqanx lann siongsinr, lann jiapsiu, bibiau lann qenr, cingjing byy uwziamw ee qingdenw, m si dna' hunved suuii dyrr tangx did .diyc, si posad Hxuad ee vyxkor soxx siu’iongg, qingquer darani ee inr laii inwjingr, qaur byy trer dywdngw, singjiu lak jiongw paramita; gauu hunved qauwgi; sun potee ee Hxuad; ciauuat soxu qingdenw zip dua juvix; lirkuix soxu xmoo-su qapp soxu siaa qenwsig; suisun inenn ee henrsiong, byy guaw, byy langg’, byy jiongwsingx, byy siurbing; inwjingr kangx, byy siongr, byy jok’uii, byy kiw; tangx hro jiongwsingx jre dirr dyrdniuu juanw huatlenw; soxu tenzinn, lringg, qapp gandharv dringw qiongrdongg qra ylyw; tangx hro jiongwsingx zip vudhuad ee vyxkor, siu’iongg soxu singwhenn itcer diwhui; enxsuad jiongww posad soxx siuhing ee dy, jiauww soxu sidsiongr ee jinx gi; c.-cingcyw-c. suanqangw busiongg, kow, kangx, qapp byy guaw jitt hy jibbet ee Hxuad; tangx qiur itcer huixhuair qimwqair ee jiongwsingx; tangx hro soxu xmoo, guardy, qapp tamsimx :ee qnia’uir; virr soxu vut qapp singwhenn qiongrdongg ylyw; hro jiongwsingx lirkuix snex-siw ee kow, hro inx liauxqaiw liappuann ee kuaiwlok; duiww jiongwsingx suanqangw sibhongx samser jiongww vut soxx enxsuad :ee. Narr tniax diyc zucuw ee qingx, u siongsinr, liauxqaiw, siurcii, qapp togsiong ee jiongwsingx, ixx hongven ee lat uirr inx hunved qaixsueh, henxsi hunbingg. In'ui si siuxho Hxuad, soxiw qiyr jyr Hxuad ee qiong’iongw. Qycc dirr soxu Hxuad jiauww enxsuad siuhing, suisun jap-zi in’enn, lirkuix soxu siaa qenwsig, did diyc byy snex-siw ee diwhui, quatding bingvik byy guaw qapp byy u jiongwsingx, dirr in’enn qyxvyr, byy uirvue, byy jner. Lirkuix soxu guaw ee; jiauww qauwgi byy jiauww gengiw; jiauww lixdir byy jiauww iwsig; jiauww bingliauw ee qauwgi, byy jiauww byy bingliauw ee qauwgi; jiauww Hxuad byy jiauww langg. Suisun huatsiongr,  byy soxx zip, byy soxx qruix, in'ui bubingg vitqingr e be; soxu hing’uii iarr vitqingr e bet; simrjiww snix vitqingr e bet, lau qapp siw iarr vitqingr e bet. U anxnex quancad :ee, jap-zi inenn buqiongjin, be qycc laii hunved soxx qnir. Jex qiyr jyr jueww quann Hxuad ee qiong’iongw.'"

(Vimalakirti Sutra - Chapter XIII Antecedents of the Holy Dharma 2)

The Buddha then further said to Sakra, the prince of gods, "Once, prince of gods, long ago, long before aeons more numerous than the innumerable, immense, immeasurable, inconceivable, and even before then, the Tathagata called Bhaisajyaraja appeared in the world: a saint, perfectly and fully enlightened, endowed with knowledge and conduct, a blissful one, knower of the world, incomparable knower of men who need to be civilized, teacher of gods and men, a Lord, a Buddha. He appeared in the aeon called Vicarana in the universe called Mahavyuha.

"The length of life of this Tathagata Bhaisajyaraja, perfectly and fully enlightened one, was twenty short aeons. His retinue of disciples numbered thirty-six million billion, and his retinue of bodhisattvas numbered twelve million billion. In that same era, prince of gods, there was a universal monarch called King Ratnacchattra, who reigned over the four continents and possessed seven precious jewels. He had one thousand heroic sons, powerful, strong, and able to conquer enemy armies. This King Ratnacchattra honored the Tathagata Bhaisajyaraja and his retinue with many excellent offerings during five short aeons. At the end of this time, the King Ratnacchattra said to his sons, 'Recognizing that during my reign I have worshiped the Tathagata, in your turn you also should worship him.'

"The thousand princes gave their consent, obeying their father the king, and all together, during another five short aeons, they honored the Tathagata Bhaisajyaraja with all sorts of excellent offerings.

"Among them, there was a prince by the name of Candracchattra, who retired into solitude and thought to himself, 'Is there not another mode of worship, even better and more noble than this?'

"Then, by the supernatural power of the Buddha Bhaisajyaraja, the gods spoke to him from the heavens: 'Good man, the supreme worship is the Dharma-worship.'

"Candracchattra asked them, 'What is this "Dharma-worship"?'

"The gods replied, 'Good man, go to the Tathagata Bhaisajyaraja, ask him about the "Dharma-worship," and he will explain it to you fully.'

"Then, the prince Candracchattra went to the Lord Bhaisajyaraja, the saint, the Tathagata, the insuperably, perfectly enlightened one, and having approached him, bowed down at his feet, circumambulated him to the right three times, and withdrew to one side. He then asked, 'Lord, I have heard of a "Dharma-worship," which surpasses all other worship. What it this "Dharma-worship"?'

"The Tathagata Bhaisajyaraja said, 'Noble son, the Dharma-worship is that worship rendered to the discourses taught by the Tathagata. These discourses are deep and profound in illumination. They do not conform to the mundane and are difficult to understand, difficult to see and difficult to realize. They are subtle, precise, and ultimately incomprehensible. As Scriptures, they are collected in the canon of the bodhisattvas, stamped with the insignia of the king of incantations and teachings. They reveal the irreversible wheel of Dharma, arising from the six transcendences, cleansed of any false notions. They are endowed with all the aids to enlightenment and embody the seven factors of enlightenment. They introduce living beings to the great compassion and teach them the great love. They eliminate all the convictions of the Maras, and they manifest relativity.

"'They contain the message of selflessness, living-beinglessness, lifelessness, personlessness, voidness, signlessness, wishlessness, nonperformance, nonproduction, and nonoccurrence.

"'They make possible the attainment of the seat of enlightenment and set in motion the wheel of the Dharma. They are approved and praised by the chiefs of the gods, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas. They preserve unbroken the heritage of the holy Dharma, contain the treasury of the Dharma, and represent the summit of the Dharma-worship. They are upheld by all holy beings and teach all the bodhisattva practices. They induce the unmistaken understanding of the Dharma in its ultimate sense. They certify that all things are impermanent, miserable, selfless, and peaceful, thus epitomizing the Dharma. They cause the abandonment of avarice, immorality, malice, laziness, forgetfulness, foolishness, and jealousy, as well as bad convictions, adherence to objects, and all opposition. They are praised by all the Buddhas. They are the medicines for the tendencies of mundane life, and they authentically manifest the great happiness of liberation. To teach correctly, to uphold, to investigate, and to understand such Scriptures, thus incorporating into one's own life the holy Dharma - that is the "Dharma-worship."

"'Furthermore, noble son, the Dharma-worship consists of determining the Dharma according to the Dharma; applying the Dharma according to the Dharma; being in harmony with relativity; being free of extremist convictions; attaining the tolerance of ultimate birthlessness and nonoccurrence of all things; realizing selflessness and living-beinglessness; refraining from struggle about causes and conditions, without quarreling, or disputing; not being possessive; being free of egoism; relying on the meaning and not on the literal expression; relying on gnosis and not on consciousness; relying on the ultimate teachings definitive in meaning and not insisting on the superficial teachings interpretable in meaning; relying on reality and not insisting on opinions derived from personal authorities; realizing correctly the reality of the Buddha; realizing the ultimate absence of any fundamental consciousness; and overcoming the habit of clinging to an ultimate ground. Finally, attaining peace by stopping everything from ignorance to old age, death, sorrow, lamentation, misery, anxiety, and trouble, and realizing that living beings know no end to their views concerning these twelve links of dependent origination; then, noble son, when you do not hold to any view at all, it is called the unexcelled Dharma-worship.'

(維摩詰所說經第十三品 法供養之2)

佛告天帝。過去無量阿僧祇劫時。世有佛號曰藥王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名大莊嚴。劫曰莊嚴。佛壽二十小劫。其聲聞僧三十六億那由他。菩薩僧有十二億。天帝。是時有轉輪聖王名曰寶蓋。七寶具足主四天下。王有千子。端正勇健能伏怨敵。爾時寶蓋與其眷屬供養藥王如來。施諸所安至滿五劫。過五劫已告其千子。汝等亦當如我以深心供養於佛。於是千子受父王命。供養藥王如來。復滿五劫一切施安。其王一子名曰月蓋。獨坐思惟。寧有供養殊過此者。以佛神力空中有天曰。善男子。法之供養勝諸供養。即問。何謂法之供養。天曰。汝可往問藥王如來。當廣為汝說法之供養。即時月蓋王子行詣藥王如來稽首佛足。却住一面白佛言。世尊。諸供養中法供養勝。云何為法供養。佛言。善男子。法供養者。諸佛所說深經。一切世間難信難受。微妙難見清淨無染。非但分別思惟之所能得。菩薩法藏所攝。陀羅尼印印之。至不退轉成就六度。善分別義順菩提法。眾經之上入大慈悲。離眾魔事及諸邪見。順因緣法。無我無人無眾生無壽命。空無相無作無起。能令眾生坐於道場而轉法輪。諸天龍神乾闥婆等所共歎譽。能令眾生入佛法藏攝諸賢聖一切智慧。說眾菩薩所行之道。依於諸法實相之義。明宣無常苦空無我寂滅之法。能救一切毀禁眾生。諸魔外道及貪著者能使怖畏。諸佛賢聖所共稱歎。背生死苦示涅槃樂。十方三世諸佛所說。若聞如是等經。信解受持讀誦。以方便力為諸眾生分別解說顯示分明。守護法故。是名法之供養。又於諸法如說修行。隨順十二因緣。離諸邪見得無生忍。決定無我無有眾生。而於因緣果報。無違無諍。離諸我所。依於義不依語。依於智不依識。依了義經不依不了義經。依於法不依人。隨順法相無所入無所歸。無明畢竟滅故。諸行亦畢竟滅。乃至生畢竟滅故。老死亦畢竟滅。作如是觀。十二因緣無有盡相。不復起見。是名最上法之供養。

Vimalakirti Qingx (jap-snax-1)

 

Derr Jap-snax Pinw: Hxuad ee Qiong’iongw

Hitt sii, Sakra dirr dairjiongr lairdew duiww Vuddyy qongw, “Sewjunx! Guaw suizenn an’ Vuddyy qapp Mamjusri tniax diyc vaccingx vxo qingx, m bad tniax quer jitt hy vutkyw-sugi jurjai sintongx quatding sidsiongr ee qingdenw. Jiauww guaw soxx liauxqaiw Vuddyy soxx enxsuad ee iwsur, narr u jiongwsingx tniax diyc jitt vxo qingx, siongsinr, liauxqaiw, siurcii, qapp togsiong :ee, vitdnia e did diyc jitt xee Hxuad be u gihik, hyhongr jiauww enxsuad :ee siuhing. Jitt xee langg dyrr si qra soxu og dy ee mng qnuaix .kiw .laii, qra soxu hiongr sxen ee mngg kuix .kuix, sisiongg virr jiongww vut soxx horlim, hanghok guardy, pachuai xmoo qapp quruanr, siulen potee, an’unw diamr dirr dyrdniuu, jiauww Zulaii ee kaziah qniaa. Sewjunx! Narr u siurcii, togsiong, qapp jiauww enxsuad kir siuhing :ee, guaw qapp soxu quanwsiok e qra qiong’iongw qapp jorjan. Bylun dirr cuanlok, snia’ib, snuanaa iacc kongwiaw, u jitt vxo qingx ee soxjai, guaw iarr e ham' soxu quanwsiok dauwdin kir hitt xee soxjai tniax Hxuad. Iauxx bue sinr :ee, guaw e hro inx siongsinr; ixqingx siongsinr :ee, guaw e qra inx vyxho.”

Vuddyy qongw, “Jin’ hyw, jin’ hyw! Tender! Jiauww liw soxx qongw :ee, guaw qyckacc ter liw hnuahiw. Jitt vxo qingx poxpenr enxsuad quewkir, birlaii, qapp henrjai jiongww vut vutkyw-sugi ee anuttara-samyak-sambodhi. Soxiw qongxx, tender! Narr senrlamjuw iacc senrluxzinn siurcii, togsiong, qapp qiong’iongw jitt vxo qingx :ee, dyrr si qiong’iongw quewkir, birlaii, qapp henrjai ee vut. Tender! Qaxsuw Zulaii ciongmuaw samcenx daircenx sewqair, kyxviw qamjiar, louiw, diu, qapp muaa ee jangg hiacc je, narr u senrlamjuw iacc senrluxzinn, bylun jit qiab iacc ciauquer jit qiab ee siqanx qra inx qiongqingr, jundiong, janwtanr, qapp qiong’iongw, hro soxu :ee an'unw diamr lehh, qaur jiongww vut beddo liauxau, it’id ixx inx juann srinx ee sarina kiw cid vyw ee tah, quann qapp kuah vauhamm jit xee sir tenha, quann qaur Brahma Tnix, vudtah jonggiamm, iong itcer jueww derr id bibiau ee huex, hniux, judui, donghuanx, qapp imgak qiong'iongw jit qiab iacc ciauquer jit qiab. Tender, liw sniu sniaw kuanw? Jitt xee langg soxx jingr ee hog u je bor?”

Sakra qongw, “Sewjunw, jiokk je! Ix ee hokdig narr iong vaccing’ig qiab iarr qongw be jin.”

Vuddyy qra tender qongw, “Diyhh jaix jitt xee senrlamjuw iacc senrluxzinn tniax diyc jitt xee vutkyw-sugi ee qaixtuad qingdenw, u siongsinr, liauxqaiw, siurcii, tongsiong, qapp sidjenr, ix hokkir kacc je quer hitt xee. Si anwjnuaw lehh? Soxu vut ee potee longxx si an’ jex snix kiw. Potee ee siongr vutkyw hanrliong, in'ui jitt xee enqor, hokkir iarr vutkyw hanrliong.”

(Vimalakirti Sutra - Chapter XIII Antecedents of the Holy Dharma 1)

Then Sakra, the prince of the gods, said to the Buddha, "Lord, formerly I have heard from the Tathagata and from Manjusri, the crown prince of wisdom, many hundreds of thousands of teachings of the Dharma, but I have never before heard a teaching of the Dharma as remarkable as this instruction in the entrance into the method of inconceivable transformations. Lord, those living beings who, having heard this teaching of the Dharma, accept it, remember it, read it, and understand it deeply will be, without a doubt, true vessels of the Dharma; there is no need to mention those who apply themselves to the yoga of meditation upon it. They will cut off all possibility of unhappy lives, will open their way to all fortunate lives, will always be looked after by all Buddhas, will always overcome all adversaries, and will always conquer all devils. They will practice the path of the bodhisattvas, will take their places upon the seat of Enlightenment, and will have truly entered the domain of the Tathagatas. Lord, the noble sons and daughters who will teach and practice this exposition of the Dharma will be honored and served by me and my followers. To the villages, towns, cities, states, kingdoms, and capitals wherein this teaching of the Dharma will be applied, taught, and demonstrated, I and my followers will come to hear the Dharma. I will inspire the unbelieving with faith, and I will guarantee my help and protection to those who believe and uphold the Dharma."

At these words, the Buddha said to Sakra, the prince of the gods, "Excellent! Excellent, prince of gods! The Tathagata rejoices in your good words. Prince of gods, the enlightenment of the Buddhas of the past, present, and future is expressed in this discourse of Dharma. Therefore, prince of gods, when noble sons and daughters accept it, repeat it, understand it deeply, write it completely, and, making it into a book, honor it, those sons and daughters thereby pay homage to the Buddhas of the past, present and future.

"Let us suppose, prince of gods, that this billion-world-galactic universe were as full of Tathagatas as it is covered with groves of sugarcane, with rosebushes, with bamboo thickets, with herbs, and with flowers, and that a noble son or daughter were to honor them, revere them, respect and adore them, offering them all sorts of comforts and offerings for an aeon or more than an aeon. And let us suppose that, these Tathagatas having entered ultimate liberation, he or she honored each of them by enshrining their preserved bodies in a memorial stupa made of precious stones, each as large as a world with four great continents, rising as high as the world of Brahma, adorned with parasols, banners, standards, and lamps. And let us suppose finally that, having erected all these stupas for the Tathagatas, he or she were to devote an aeon or more to offering them flowers, perfumes, banners, and standards, while playing drums and music.

That being done, what do you think, prince of gods? Would that noble son or daughter receive much merit as a consequence of such activities?"

Sakra, the prince of gods, replied, "Many merits, Lord! Many merits, O Sugata! Were one to spend hundreds of thousands of millions of aeons, it would be impossible to measure the limit of the mass of merits that that noble son or daughter would thereby gather!"

The Buddha said, "Have faith, prince of gods, and understand this: Whoever accepts this exposition of the Dharma called 'Instruction in the Inconceivable Liberation,' recites it, and understands it deeply, he or she will gather merits even greater than those who perform the above acts. Why so? Because, prince of gods, the enlightenment of the Buddhas arises from the Dharma, and one honors them by the Dharma worship, and not by material worship. Thus it is taught, prince of gods, and thus you must understand it."

(維摩詰所說經第十三品 法供養之1)

爾時釋提桓因於大眾中白佛言。世尊。我雖從佛及文殊師利聞百千經。未曾聞此不可思議自在神通決定實相經典。如我解佛所說義趣。若有眾生聞是經法。信解受持讀誦之者。必得是法不疑。何況如說修行。斯人即為閉眾惡趣開諸善門。常為諸佛之所護念。降伏外學摧滅魔怨。修治菩提安處道場。履踐如來所行之跡。世尊。若有受持讀誦如說修行者。我當與諸眷屬供養給事。所在聚落城邑山林曠野有是經處。我亦與諸眷屬。聽受法故共到其所。其未信者當令生信。其已信者當為作護。佛言。善哉善哉。天帝。如汝所說。吾助爾喜。此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提。是故天帝。若善男子善女人。受持讀誦供養是經者即為供養去來今佛。天帝。正使三千大千世界如來滿中。譬如甘蔗竹𥯤稻麻叢林。若有善男子善女人。或一劫或減一劫。恭敬尊重讚歎供養奉諸所安。至諸佛滅後。以一一全身舍利起七寶塔。縱廣一四天下高至梵天表剎莊嚴。以一切華香瓔珞幢幡伎樂微妙第一。若一劫若減一劫而供養之。於天帝意云何。其人植福寧為多不。釋提桓因言。多矣世尊。彼之福德若以百千億劫說不能盡。佛告天帝。當知是善男子善女人。聞是不可思議解脫經典信解受持讀誦修行福多於彼。所以者何。諸佛菩提皆從是生。菩提之相不可限量。以是因緣福不可量。

Vimalakirti Qingx (jap-zi-3)

Hitt sijun, Sakyamuni Vut qra jingwlangg qongw, “Linw cniaw quanknuar Bibiau Hiw Sewqair ee Byy Drang Zulaii. Ix ee qog jngsig qaxx jiokk jonggiamm, posad soxx jyr cingjing, derjuw cingvik.”

Inx longxx qongw, “U lar, u knuar .diyc.”

Vuddyy qongw, “Narr posad beh did diyc jitt hy cingjing vudtow, diyhh yc Byy Drang Zulaii soxx siuhing ee dy.”

Henrcud jitt xee Bibiau Hiw Qog ee sii, Syvyy Sewqair jap-sir nayuta sowliong ee langg huadsimx dirr anuttara-samyak-sambodhi, longxx hibang ongxsingx kir Bibiau Hiw jitt xee vudtow.

Sakyamuni Vut qra inx jyr qiwzin, qongw, “Linw e ongxsingx kir hitt qog.”

Hitt sii, Bibiau Hiw Sewqair dirr jitt xee qoktow soxx ingqaix lirig ee su jyr liauw, dyrr dngw kir qaur vunxui, jingwlangg longxx knuar .diyc.

Vuddyy qra Sariputra qongw, “Liw u knuar diyc jitt xee Bibiau Hiw Sewqair qapp Byy Drang Vut bor?”

“U, u knuar .diyc. Sewjunx! Hibang itcer jiongwsingx tangx did diyc cincniu Byy Drang Vut ee cingjing qoktow, did diyc cincniu Vimalakirti ee sintongx-lat. Sewjunx! Guanw jiacc qinw tangx did diyc sxen-lirig, tangx qnir diyc jiaxee singwzinn, tangx cinqin qapp qiong’iongw inx. Bylun henrjai iacc Vuddyy beddo liauxau ee jiongwsingx, tniax diyc jitt vxo qingx :ee iarr tangx did diyc sxen-lirig, hyhongr tniax .diyc, u siongsinr, u liauxqaiw, u siurcii, u togsiong, u qaixsueh, qapp u jiauww Hxuad siuhing :ee. Narr u langg ciuw did diyc jitt vxo qingdenw :ee, dyrr si did diyc huatvyw ee vyxkor. Narr u togsiong, qaixsueh iwsur, qapp jiauww enxsuad :ee siuhing, ix dyrr virr jiongww vut horliam. U qiong’iongw jitt hy langg :ee, diyhh jaix jex dyrr si qiong’iongw vut. U causiaw qapp cisiuw jitt vxo qingx :ee, diyhh jaix ix ee cur-lai dyrr u Zulaii. Narr tniax diyc jitt vxo qingx dyrr qamxqag hnuahiw :ee, jitt xee langg dyrr cruw diyc itcer diwhui. Narr tangx siongsinr qapp liauxqaiw jitt vxo qingx :ee, simrjiww qra sir qxur jimgensix ee jit qxur uirr vadd langg enxsuad, tangx jaix jitt xee langg dyrr si ixx sriu anuttara-samyak-sambodhi ee qiwzin.”

(Vimalakirti Sutra - Chapter XII Vision of the Universe Abhirati and the Tathagata Aksobhya 3)

Thereupon, the Buddha Sakyamuni asked all the multitudes, "Friends, behold the splendors of the universe Abhirati, the Tathagata Aksobhya, the array of his buddha-field, and the splendors of these disciples and bodhisattvas!"

They replied, "We see them, Lord!"

The Buddha said, "Those bodhisattvas who wish to embrace such a buddha-field should train themselves in all the bodhisattva-practices of the Tathagata Aksobhya."

While Vimalakirti, with his miraculous power, showed them thus the universe Abhirati and the Tathagata Aksobhya, one hundred and forty thousand living beings among the men and gods of the Saha universe conceived the spirit of unexcelled, perfect enlightenment, and all of them formed a prayer to be reborn in the universe Abhirati. And the Buddha prophesied that in the future all would be reborn in the universe Abhirati. And the Licchavi Vimalakirti, having thus developed all the living beings who could thereby be developed, returned the universe Abhirati exactly to its former place.

The Lord then said to the venerable Sariputra, "Sariputra, did you see that universe Abhirati, and the Tathagata Aksobhya?"

Sariputra replied, "I saw it, Lord! May all living beings come to live in a buddha-field as splendid as that! May all living beings come to have miraculous powers just like those of the noble Licchavi Vimalakirti!

"We have gained great benefit from having seen a holy man such as he. We have gained a great benefit from having heard such teaching of the Dharma, whether the Tathagata himself still actually exists or whether he has already attained ultimate liberation. Hence, there is no need to mention the great benefit for those who, having heard it, believe it, rely on it, embrace it, remember it, read it, and penetrate to its depth; and, having found faith in it, teach, recite, and show it to others and apply themselves to the yoga of meditation upon its teaching.

"Those living beings who understand correctly this teaching of the Dharma will obtain the treasury of the jewels of the Dharma.

"Those who study correctly this teaching of the Dharma will become the companions of the Tathagata. Those who honor and serve the adepts of this doctrine will be the true protectors of the Dharma. Those who write, teach, and worship this teaching of the Dharma will be visited by the Tathagata in their homes. Those who take pleasure in this teaching of the Dharma will embrace all merits. Those who teach it to others, whether it be no more than a single stanza of four lines, or a single summary phrase from this teaching of the Dharma, will be performing the great Dharma-sacrifice. And those who devote to this teaching of the Dharma their tolerance, their zeal, their intelligence, their discernment, their vision, and their aspirations, thereby become subject to the prophesy of future Buddhahood!"

(維摩詰所說經第十二品 見阿閦佛之3)

爾時釋迦牟尼佛告諸大眾。汝等且觀妙喜世界無動如來其國嚴飾。菩薩行淨弟子清白。皆曰。唯然已見。佛言。若菩薩欲得如是清淨佛土。當學無動如來所行之道。現此妙喜國時。娑婆世界十四那由他人發阿耨多羅三藐三菩提心。皆願生於妙喜佛土。釋迦牟尼佛即記之曰。當生彼國。時妙喜世界於此國土。所應饒益其事訖已。還復本處舉眾皆見。佛告舍利弗。汝見此妙喜世界及無動佛不。唯然已見。世尊。願使一切眾生得清淨土如無動佛。獲神通力如維摩詰。世尊。我等快得善利。得見是人親近供養。其諸眾生若今現在若佛滅後。聞此經者亦得善利。況復聞已信解受持讀誦解說如法修行。若有手得是經典者。便為已得法寶之藏。若有讀誦解釋其義如說修行。即為諸佛之所護念。其有供養如是人者。當知即為供養於佛。其有書持此經卷者。當知其室即有如來。若聞是經能隨喜者。斯人即為取一切智。若能信解此經乃至一四句偈為他說者。當知此人即是受阿耨多羅三藐三菩提記。

Vimalakirti Qingx (jap-zi-2)

Hitt sijun, Sariputra mng Vimalakirti qongxx, “Liw dirr dyhh sixbongg jiacc laii cutsir dirr jiax?”

Vimalakirti qongw, “Liw soxx duw .diyc ee henrsiong u siw qapp snix ee dairjir bor?”

Sariputra qongw, “Byy siw qapp snix."

“Narr itcer henrsiong byy siw qapp snix ee siongr, anwjnuaw decc mng qongxx 'Liw dirr dyhh sixbongg jiacc laii cutsir dirr jiax?' Liw sniu sniaw kuanw? Piwlun qongxx mosudsux venr .cud .laii ee lamluw u siw qapp siw bor?”

Sariputra qongw, “Byy siw qap snix."

"Liw qamxx byy tniax quer Vuddyy qongw soxu henrsiong cincniu huanwingw?”

Huedab qongxx, “Utniax .quer." 

"Narr itcer henrsiong cincniu huanwingw, anwjnuaw decc mng qongxx 'Liw dirr dyhh sixbongg jiacc laii cutsir dirr jiax?' Sariputra! Sixbongg si hubuu ee henrsiong vairhuai ee siongr, cutsir si hubuu ee henrsiongr siysuar ee siongr. Posad suizenn sixbongg, senrqinx be byy .kir; suizenn cutsir, be snix cud jiongxjiongw ee og.”

Hitt sii, Vuddyy qra Sariputra qongw, “U jit xee qog ee miaa qiyr jyr Abhirati (Bibiau Hiw), vut ee miaa si Aksobhya(Byy Drang). Vimalakirti dirr hiax sixbongg jiacc laii jiax cutsir.”

Sariputra qongw, “Ixjaw m bad tniax .quer. Sewjunx! Jitt xui singwzinn tangx siawsag cingjing ee qoktow, hnuahiw laii jitt xee u jerje lorkir qapp vairhai ee soxjai.”

Vimalakirti qra Sariputra qongw, “Liw sniu sniaw kuanw? Zidtauu ee qngx cud .laii ee sii e ham’ oamr dauwdin bor?”

Huedab qongxx, “Be. Zidtuu ee qngx cud .laii ee sii, oamr dyrr byy .kir.”

Vimalakirti qongw, “Zidtauu sniaw enqor decc jiyr Jambudvipa?”

Huedab qongxx, “Beh ixx qongbingg laii druu kir oamr.”

Vimalakirti qongw, “Posad iarr si zucuw. Cutsir dirr byy cingjing ee vudtow si uirdiyhh qauwhuar jiongwsingx, soxiw be ham’ gugong :ee camx camx lam lam, dandanx beh bet jiongwsingx ee huanlyw qapp oamr.”

Hitt sii, jingwlangg ngwbang beh qnir diyc Bibiau Hiw Sewqair ee Byy Drang Zulaii, hiaxee posad, qapp sniabunn dairjiongr. Vuddyy jaix jingwlangg simlai soxx sniu, dyrr qra Vimalakirti qongw, “Sernlamjuw! Uirr jitt quaw langg henrcud Bibiau Hiw Qog ee Byy Drang Zulaii, jiongww posad, qapp sniabunn dairjiongr. Jingwlangg sniu beh knuar.”

Dyrr anxnex, Vimalakirti simlai sniu qongxx, “Guaw mair an’ jyrui vreh kiw iarr tangx lenjiab Bibiau Hiw Qog. U tic’uii, sancuanx, kejuiw, snuaqog, qanghyy, duarhaiw, jnuajuiw, Sumeru Snuax, zidtauu, guehniuu, cnisiur, tenzinn, lringg, quixsinn, Brahma dringw ee qiongden, ixqip soxu posad qapp sniabunn dairjiongr, snia’ib qapp cuanlok ee lamluw lyxiur, simrjiww Byy Drang Zulaii, poteciu, qapp jerje bibiau ee lenhuex. Dirr sibhongx jyr vudsu :ee, tangx ixx snax xee vyw-tuix, an’ Jambudvipa qaur Trayastrimsa Tnix en' jitt xee vyw-tuix an' jerje tnix lyc .laii, hiongr Byy Drang Zulaii qingwlew qapp tniax qinghuad. Jambudvipa ee langg iarr vreh jnriu lautuix, sringx qaur Trayastrimsa Tnix kir qnir hiaxee jiongww tnisinn. Bibiau Hiw Sewqair singjiu jitt hy buliong qongdig, hiongr quann qaur Akanistha Ynix, hiongr xe qaur juixdew, guaw iong jniar ciuw qra cruw .laii, cincniu huisaihu decc caujog ciahuiciax, qra kngr zip laii jitt xee sewqair, cincniu tec huekox laii henxsi hro itcer dairjiongr.”

Ix anxnex sniu liauxau, dyrr zip samadhi henrcud sintongx-lat, iong jniar ciuw cruw Bibiau Hiw Sewqair laii kngr dirr jitt xee qoktow. Hitt xui u sintongx ee posad, sniabunn dairjiongr, qapp tenzinn longxx huah sniax qongw, “Ar, Sewjunx! Si si’angw qra guanw cua jauw? Hibang liw qiuwho.”

Byy Drang Vut qongw, “M si guaw soxx jyr, si Vimalakirti ee sintongx-lat soxx jyr.”

Qitax iauxx byy sintongx :ee diww qaqi virr jah jauw longxx vutdix-vutqag. Bibiau Hiw Sewqair suizenn zip laii jitt xee qoktow, mrqycc jitt xee sewqair longxx byy jingqiamw, byy venr kacc ec, ham’ guanvunw byy ca’ngi.

(Vimalakirti Sutra - Chapter XII Vision of the Universe Abhirati and the Tathagata Aksobhya 2)

Then the venerable Sariputra asked the Licchavi Vimalakirti, "Noble sir, where did you die to reincarnate here?"

Vimalakirti declared, "Is there anything among the things that you see, elder, that dies or is reborn?"

Sariputra: There is nothing that dies or is reborn.

Vimalakirti: Likewise, reverend Sariputra, as all things neither die nor are reborn, why do you ask, "Where did you die to reincarnate here?" Reverend Sariputra, if one were to ask a man or woman created by a magician where he or she had died to reincarnate there, what do you think he or she would answer?

Sariputra: Noble sir, a magical creation does not die, nor is it reborn.

Vimalakirti: Reverend Sariputra, did not the Tathagata declare that all things have the nature of a magical creation?

Sariputra: Yes, noble sir, that is indeed so.

Vimalakirti: Reverend Sariputra, "death" is an end of performance, and "rebirth" is the continuation of performance. But, although a bodhisattva dies, he does not put an end to the performance of the roots of virtue, and although he is reborn, he does not adhere to the continuation of sin.

Then, the Buddha said to the venerable Sariputra, "Sariputra, this holy person came here from the presence of the Tathagata Aksobhya in the universe Abhirati."

Sariputra: Lord, it is wonderful that this holy person, having left a buddha-field as pure as Abhirati, should enjoy a buddha-field as full of defects as this Saha universe!

The Licchavi Vimalakirti said, "Sariputra, what do you think? Does the light of the sun accompany the darkness?"

Sariputra: Certainly not, noble sir!

Vimalakirti: Then the two do not go together?

Sariputra: Noble sir, those two do not go together. As soon as the sun rises, all darkness is destroyed.

Vimalakirti: Then why does the sun rise over the world?

Sariputra: It rises to illuminate the world, and to eliminate the darkness.

Vimalakirti: Just in the same way, reverend Sariputra, the bodhisattva reincarnates voluntarily in the impure buddha-fields in order to purify the living beings, in order to make the light of wisdom shine, and in order to clear away the darkness. Since they do not associate with the passions, they dispel the darkness of the passions of all living beings.

Thereupon, the entire multitude experienced the desire to behold the universe Abhirati, the Tathagata Aksobhya, his bodhisattvas, and his great disciples. The Buddha, knowing the thoughts of the entire multitude, said to the Licchavi Vimalakirti, "Noble son, this multitude wishes to behold the universe Abhirati and the Tathagata Aksobhya - show them!"

Then the Licchavi Vimalakirti thought, "Without rising from my couch, I shall pick up in my right hand the universe Abhirati and all it contains: its hundreds of thousands of bodhisattvas; its abodes of devas, nagas, yaksas, gandharvas, and asuras, bounded by its Cakravada mountains; its rivers, lakes, fountains, streams, oceans, and other bodies of water; its Mount Sumeru and other hills and mountain ranges; its moon, its sun, and its stars; its devas, nagas, yaksas, gandharvas, and asuras themselves; its Brahma and his retinues; its villages, cities, towns, provinces, kingdoms, men, women, and houses; its bodhisattvas; its disciples; the tree of enlightenment of the Tathagata Aksobhya; and the Tathagata Aksobhya himself, seated in the middle of an assembly vast as an ocean, teaching the Dharma. Also the lotuses that accomplish the buddha-work among the living beings; the three jeweled ladders that rise from its earth to its Trayastrimsa heaven, on which ladders the gods of that heaven descend to the world to see, honor, and serve the Tathagata Aksobhya and to hear the Dharma, and on which the men of the earth climb to the Trayastrimsa heaven to visit those gods. Like a potter with his wheel, I will reduce that universe Abhirati, with its store of innumerable virtues, from its watery base up to its Akanistha heaven, to a minute size and, carrying it gently like a garland of flowers, will bring it to this Saha universe and will show it to the multitudes."

Then, the Licchavi Vimalakirti entered into a concentration, and performed a miraculous feat such that he reduced the universe Abhirati to a minute size, and took it with his right hand, and brought it into this Saha universe.

In that universe Abhirati, the disciples, bodhisattvas, and those among gods and men who possessed the superknowledge of the divine eye all cried out, "Lord, we are being carried away! Sugata, we are being carried off! Protect us, O Tathagata!"

But, to discipline them, the Tathagata Aksobhya said to them, "You are being carried off by the bodhisattva Vimalakirti. It is not my affair."

As for the other men and gods, they had no awareness at all that they were being carried anywhere.

Although the universe Abhirati had been brought into the universe Saha, the Saha universe was not increased or diminished; it was neither compressed nor obstructed. Nor was the universe Abhirati reduced internally, and both universes appeared to be the same as they had ever been.

(維摩詰所說經第十二品 見阿閦佛之2)

爾時舍利弗問維摩詰。汝於何沒而來生此。維摩詰言。汝所得法有沒生乎。舍利弗言。無沒生也。若諸法無沒生相。云何問言汝於何沒而來生此。於意云何。譬如幻師幻作男女。寧沒生耶。舍利弗言。無沒生也。汝豈不聞佛說諸法如幻相乎。答曰如是。若一切法如幻相者。云何問言汝於何沒而來生此。舍利弗。沒者為虛誑法敗壞之相。生者為虛誑法相續之相。菩薩雖沒不盡善本。雖生不長諸惡。是時佛告舍利弗。有國名妙喜。佛號無動。是維摩詰於彼國沒而來生此。舍利弗言。未曾有也。世尊。是人乃能捨清淨土。而來樂此多怒害處。維摩詰語舍利弗。於意云何。日光出時與冥合乎。答曰。不也。日光出時即無眾冥。維摩詰言。夫日何故行閻浮提。答曰欲以明照為之除冥。維摩詰言。菩薩如是。雖生不淨佛土為化眾生故不與愚闇而共合也。但滅眾生煩惱闇耳。是時大眾渴仰。欲見妙喜世界無動如來及其菩薩聲聞之眾。佛知一切眾會所念。告維摩詰言。善男子。為此眾會。現妙喜國無動如來及諸菩薩聲聞之眾。眾皆欲見。於是維摩詰心念。吾當不起于座接妙喜國。鐵圍山川溪谷江河。大海泉源須彌諸山。及日月星宿。天龍鬼神梵天等宮。并諸菩薩聲聞之眾。城邑聚落男女大小。乃至無動如來及菩提樹諸妙蓮華。能於十方作佛事者。三道寶階從閻浮提至忉利天以此寶階諸天來下。悉為禮敬無動如來聽受經法。閻浮提人。亦登其階。上昇忉利見彼諸天。妙喜世界成就如是無量功德上至阿迦膩吒天。下至水際。以右手斷取如陶家輪。入此世界猶持華鬘示一切眾。作是念已入於三昧現神通力。以其右手斷取妙喜世界置於此土。彼得神通菩薩及聲聞眾并餘天人。俱發聲言。唯然世尊。誰取我去。願見救護。無動佛言。非我所為。是維摩詰神力所作。其餘未得神通者。不覺不知己之所往。妙喜世界雖入此土而不增減。於是世界亦不迫隘如本無異。

Vimalakirti Qingx (jap-zi-1)

 

Derr Jap-zi Pinw: Qnir Aksobhya Vut

Hitt sii, Sewjunx mng Vimalakirti qongxx, “Liw beh qnir Zulaii, liw zuhyy knuar Zulaii?”

Vimalakirti qongw, “Cincniu quancad jursinx ee sidsiongr, quanx Vut Zulaii iarr si qangrkuanw. Guaw quancad Zulaii, ixjaw :ee be qycc laii, birlaii :ee iauxx bue laii, jitmaw :ee be diamr lehh. Guaw be quancad Zulaii ee siktew, be quancad Zulaii zuzuu ee siktew, be quancad Zulaii siktew ee singr, be quancad Zulaii ee qamxsiu, sniurhuad, qniahingg, qapp iwsig, be quancad Zulaii  zuzuu ee iwsig, byy quancad Zulaii iwsig ee singr. Zulaii ee huatsinx m si sir jiongw dua soxx snix :ee, ham’ hukongx qangrkuanw; byy siujig lak xee zibkauw, ciauuat bak, hni, pni, jic, srinx, qapp simx, byy dirlecc samqair; ixx lirkuix snax jiongw uweur, sun snax jiongw qaixtuad ee mngg, sambingg ee siongr qapp bubingg e siongr dringw uanvi; byy digvet ee siongr, iarr byy qyc'ngiu ee siongr; byy qaqi ee siongr, byy tazinn ee siongr; m si byy siongr, m si cruw siongr; byy dirr jitt hnua, byy dirr hitt hnua, iarr byy dirr nng hnua ee diongx:a decc dorhuar jiongwsingx; quanx jibbet, iarr byy ingxx bet; m si jex, m si hex, byy jex, byy hex; berdangr ixx diwhui jaix, berdangr ixx siongsig bad; byy amr, byy bingg, byy miaa, byy siongr, byy qiongg, byy ziok, byy cingkir, byy lacsab; byy dirr sibhongx, iarr byy lirkuix sibhongx; m si iuxuii, iarr m si buuii; berdangr henrcud, iarr m si gixgenn erdangr qongw. Zulaii be sisiar, iarr be qenli; be cisiuw qaiwlut, iarr be huanrqimr; be zimxsiu, iarr be hunwlo; be jingjinr, iarr be vindnua; be dikdnia, iarr be hunluan; m si u diwhui, iarr m si gugong; be zedsingg, iarr be kipenr; byy laii iarr byy kir, byy cud iarr byy zip. Itcer gengiw e suxx dy dng. Zulaii m si hog-cann, iarr m si byy hog-cann; m si ingqaix qiong’iongw, iarr m si byy ingqaix qiong’iongw; byy cruw iarr byy siar; m si u siongr, iarr m si byy siongr, ham’ jinzuu u vingdingw ee huatsingr, berdangr cinr, berdangr nriuu, ciauuat soxu ee ciycdauxcinr; m si dua iarr m si ser; soxx qnir :ee m si qnir, soxx tniax :ee m si tniax, soxx qakcad :ee m si qakcad, soxx jaix :ee m si jaix, lirkuix soxu sokvak; ham’ jiongwsingx vingdingw, duiww soxu henrsiong byy hunved; duiww itcer byy did .diyc iarr byy srid .kir; byy bakdag, byy huanlyw; byy jok’uii, be snix kiw xinx; byy snix, byy bet; byy qnia’uir, byy iuciuu, byy soxx qac'ir :ee, byy soxx iamwor :ee, byy soxx jipdiok :ee; byy hitt hy ixqingx junjai, byy hitt hy e junjai, byy hitt hy jitmaw junjai. Jongw qongw, berdangr ixx itcer gengiw hunved qapp viauxsi. Sewjunx! Zulaii ee huatsinx si jitt kuanw. U zucuw qunancad qiyr jyr jniar quancad, narr vadd jiongw quancad dyrr qiyr jyr siaa quancad.”

(Vimalakirti Sutra - Chapter XII Vision of the Universe Abhirati and the Tathagata Aksobhya 1)

Thereupon, the Buddha said to the Licchavi Vimalakirti, "Noble son, when you would see the Tathagata, how do you view him?"

Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I would see the Tathagata, I view him by not seeing any Tathagata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable.

"The Tathagata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures. He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded. He cannot be explained as having any meaning whatsoever.

"The Tathagata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world; neither cause of involvement in the world nor not a cause of involvement in the world; he is the cessation of all theory and all practice. He is neither a field of merit nor not a field of merit; he is neither worthy of offerings nor unworthy of offerings. He is not an object, and cannot be contacted. He is not a whole, nor a conglomeration. He surpasses all calculations. He is utterly unequaled, yet equal to the ultimate reality of things. He is matchless, especially in effort. He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. He is without any complexity, having attained the equanimity of omniscient gnosis. Equal toward all things, he does not discriminate between them. He is without reproach, without excess, without corruption, without conception, and without intellectualization. He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear and without subconsciousness; without sorrow, without joy, and without strain. No verbal teaching can express him.

"Such is the body of the Tathagata and thus should he be seen. Who sees thus, truly sees. Who sees otherwise, sees falsely."

The venerable Sariputra then asked the Buddha, "Lord, in which buddha-field did the noble Vimalakirti die, before reincarnating in this buddha-field?"

The Buddha said, "Sariputra, ask this good man directly where he died to reincarnate here."

(維摩詰所說經第十二品 見阿閦佛之1)

爾時世尊問維摩詰。汝欲見如來。為以何等觀如來乎。維摩詰言。如自觀身實相。觀佛亦然。我觀如來。前際不來後際不去今則不住。不觀色不觀色如。不觀色性。不觀受想行識。不觀識如。不觀識性。非四大起。同於虛空。六入無積。眼耳鼻舌身心已過不在三界。三垢已離順三脫門。具足三明與無明等。不一相不異相。不自相不他相。非無相非取相。不此岸不彼岸不中流。而化眾生。觀於寂滅亦不永滅。不此不彼。不以此不以彼。不可以智知。不可以識識。無晦無明無名無相。無強無弱非淨非穢。不在方不離方。非有為非無為。無示無說。不施不慳。不戒不犯。不忍不恚。不進不怠。不定不亂。不智不愚。不誠不欺。不來不去。不出不入。一切言語道斷。非福田非不福田。非應供養非不應供養。非取非捨。非有相非無相。同真際等法性。不可稱不可量。過諸稱量。非大非小。非見非聞非覺非知。離眾結縛。等諸智同眾生。於諸法無分別。一切無失。無濁無惱。無作無起無生無滅。無畏無憂無喜無厭無著。無已有無當有無今有。不可以一切言說分別顯示。世尊。如來身為若此。作如是觀。以斯觀者名為正觀。若他觀者名為邪觀。

Vimalakirti Qingx (jap-zi-2)

Hitt sijun, an' Qokk Jiongw Pangx hitt xee sewqair laii ee posad habjiongw duiww Vuddyy qongw, “Sewjunx! Guanw cocox qnir diyc jitt xee qoktow u snix cud hardingw ee sniurhuad, jitmaw jin' hiyrhuew, ixqingx qra jitt xee sniurhuad siawsag. Si anwjnuaw lehh? Jiongww vut ee hongven vutkyw-sugi. Uirr dorhuar jionwsingx, jiauww soxx ingqaix henrcud ee vutqog u ca'ngi. Si lar, Sewjunx! Hibang liw sur jit quaw Hxuad, hro guanw dngw vunxqog liauxau, tangx laii qamxliam Zulaii.”

Vuddyy qra jiongww posad qongw, “U jinrtauu qapp byy jinrtauu ee qaixtuad huatmngg, linw diyhh yc. Simxmic si u jinrtauu? Dyrr si iuxuii ee Hxuad. Simxmic si byy jinrtauu? Dyrr si buuii Hxuad. Kyxviw posad byy itjin iuxuii iarr byy diamr dirr buuii. 

Simxmic si itjin iuxuii? Dyrr si byy lirkuix dairjuu, byy siawsag dairvix; cimx cimx huatsimx qriuu itcer diwhui, byy jit sii be qir; qauwhuar jiongwsingx longxx be iawsen; sisiongg qra sir jiongw siu’iongg ee honghuad qir jairr simx qycc u sidjenr; horcii Jniar Hxuad, byy siyh sinmia; jingr jiongxjiongw senrqix byy damrvyc aw iawsen; libjir qenqor, an’unw diamr lehh, ixx hongven jyr huehiongr; qriuu Hxuad byy vindnua, suathuad byy qenlin, qutlat qiong’iongw soxu vut, zip snesiw byy soxx qnia’uir; duiww soxu ee qong’ingg qapp kutziok, simlai byy iuciuu byy hnuahiw; be knuawkinx iauxx bue yc :ee, junqingr decc yc :ee cincniu vut; duirlyc huanlyw :ee, hro inx huad kiw jniar liamrtauu; duiww lirkuix hiongxlok, byy qra knuar jyr vyxquir; byy jipdiok qaqi ee kuaiwlok, uirr vadd langg ee kuaiwlok kingwjiog; qra soxu sendnia knuar jyr cincniu dergak; qra dirr snesiw lairdew knuar jyr cincniu decc iuu hngg; qnir diyc laii qriuu Hxuad :ee, qra knuar jyr si henliongg ee sensnix; kiwsag soxu, sniu beh uanvi itcer diwhui; qnir huixhuai qaiwlut :ee, sniu beh qra qiuwjo; qra soxu paramita sniu jyr verbuw; qra dyrpinw ee Hxuad sniu jyr si quanwsiok; sidjenr laii siulen senqinx byy jewan; iong soxu cingjing qoktow ee jonggiamm jngsig laii singjiu qaqi ee vudtow; sidjenr buhan ee sisiar laii hro hyw siongr uanvi; druu itcer og, cingjing srinx, kauw, qapp ir; snesiw (lunhuee) busor qiab, mrqycc u iongxkir; tniax vut ee buliong qongdig, libjir (duisuii) be iawsen; ixx diwhui ee qiamr puar huanlyw-cat cud go xee qindir, jap-veh xee hunqair, qapp jap-zi xee zibkauw; dnax kiw jiongwsingx, hro inx ingxuanw qaixtuad; ixx dua jinjinr huixhuai xmoo ee qundui; sisiongg qriuu byy bongrliam, qniaa dirr sidsiongr ee diwhui; duiww sewqanx ee henrsiong dijiog, jiyw iogbong, qriuu cud sewqanx :ee be iawsen, mrqycc byy siar sewqanx :ee; byy pywhuai uigii qycc tangx suisun hongsiok; iong sintongx ee diwhui laii inxdy jiongwsingx; hyw qiwdii tangx jongw cisiuw, soxx tniax .diyc .ee be vangr be qir; gauu hunved jiongxjiongw qinsingr, dng jiongwsingx ee gihik; ixx hnuahiw-simx enxsuad qapp lunrven, suathuad byy jiongwgai; siuhak cingjing jap senrdy, sriu tenzinn ee hokvyr; siulen sir buliong simx, kuix hiongr Brahma ee dyrlo; cniaw vut suathuad suihiw janwbiw; tniax diyc vut ee imsniax, srinx, kauw, qapp ir longxx hiongr sxen; did diyc vut ee uigii, cimzi siulen senrhuad, soxx jyr venr qyckacc hyw; ixx Dairsing ee qauwgi jniaa jyr posad-jingdoo; simx byy hongwdong, byy srid kir jiongxjiongw senrhing. Zucuw kir jyr :ee dyrr qiyr jyr posad byy itjin iuxuii. 

Simxmic si posad byy diamr dirr buuii? Dyrr si siuhak kongsingr, byy ixx kongsingr uijingr; siuhak byy siongr qapp byy jok’uii, byy ixx byy siongr qapp byy jok’uii uijingr; siuhak byy kiw, byy ixx byy kiw uijingr; quancad busiongg, mrqycc byy iawsen busiongg zicniaw jingr senrqinx; quancad sewqanx ee kow, mrqycc byy iamwor snesiw; quancad 'byy guaw', mqycc qauwhuew langg byy iawsen; quancad jibbet, mrqycc be qriuu ingxx bet; quancad lirkuix langjingr, mrqycc srinx qapp simx u siusen; quancad busow qruix, mrqycc qruix hiongr senrhuad; quancad byy snix-bet, mrqycc ixx snix dnax itcer; quancad byy lrau, mrqycc byy dng soxu lrau; quancad busow sidhingg, mrqycc iong sidhingg laii qauwhuar jiongwsingx; quancad kongsingr, mrqycc byy siawsag dairvix; quancad Jniar Huxad, byy qniaa siysingg ee lo; quancad soxu henrsiong hubuu, byy qenqor, byy langg' (qapp guaw), byy jurjuw, byy siongr, vunxguan iauxx bue uanbuanw, duiww hokdig, sendnia, qapp diwhui be vangr ciuw. Zucuw siuhak, dyrr qiyr jyr posad byy diamr dirr buuii. Qycc in'ui u hokdig, soxiw byy diamr dirr buuii; u diwhui, soxiw byy itjin iuxuii; u dairjuvix, soxiw byy diamr dirr buuii; beh uansingg vunxguan, soxiw byy itjin iuxuii; beh jibhap huat’iyc, soxiw byy diamr dirr buuii; suisun jiongwsingx kuix iyc, soxiw byy itjin iuxuii; jaix jiongwsingx ee vnirqinx, soxiw byy diamr dirr buuii; beh bet jiongwsingx ee vnirqinx, soxiw byy itjin iuxuii. Soxu qriuu Jniar Dy ee dairsu posad, zucuw siuhak, byy itjin iuxuii iarr byy diamr dirr buuii, jex qiyr jyr u jinrtauu qapp byy jinrtauu ee qaixtuad huatmngg. Linw diyhh yc.”

Hitt sii, hiaxee jiongww posad tniax diyc jitt xee huatmngg longxx dua hnuahiw, qorr jerje bibiau ee huex, u jerje jiongw sig qapp jerje jiongw pangbi, ia venww samcenx daircenx sewqair laii qiong’iongw vut, jitt vo qingx, qapp posad liauxau, hiongr vut ee kax qui lecc vair, qongxx ixjaw m bad tniax .quer, janwtanr Sakyamuni Vut jiacc tangx dirr jiax sihingg quangii qapp hongven.

Ue qongw liauw, inx hutzenqanx byy .kir, dngw kir qaur inx hitt qog.

(Vimalakirti Sutra - Chapter XI Lesson of the Destructible and the Indestructible 2)

Then, all those bodhisattvas from the buddha-field of the Tathagata Sugandhakuta joined their palms in reverence and, saluting the Tathagata Sakyamuni, addressed him as follows: "Lord, when we first arrived in this buddha-field, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the Buddhas and their skill in liberative technique are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being. Lord, please give us a teaching by which we may remember you, when we have returned to Sarvagandhasugandha."

Thus having been requested, the Buddha declared, "Noble sons, there is a liberation of bodhisattvas called 'destructible and indestructible.' You must train yourselves in this liberation. What is it? 'Destructible' refers to compounded things. 'Indestructible' refers to the uncompounded. But the bodhisattva should neither destroy the compounded nor rest in the uncompounded.

"Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the Tathagatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one's own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avici hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing Buddhahood; considering immoral beings to be saviors; considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddha-fields in one's own buddha-field; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech and mind by refraining from all sins; continuing in reincarnations during immeasurable aeons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy passions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring incantations, memory, and knowledge in order to retain all learning; understanding the degrees of people's spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence; tasting human and divine success by purifying the path of ten virtues; establishing the path of the pure states of Brahma by cultivating the four immeasurables; inviting the Buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a Buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a Buddha; gathering together the order of bodhisattvas to attract beings to the Mahayana; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.

"What is not resting in the uncompounded? The bodhisattva practices voidness, but he does not realize voidness. He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance. He knows impermanence but is not complacent about his roots of virtue. He considers misery, but he reincarnates voluntarily. He knows selflessness but does not waste himself. He considers peacefulness but does not seek extreme peace. He cherishes solitude but does not avoid mental and physical efforts. He considers placelessness but does not abandon the place of good actions. He considers occurrencelessness but undertakes to bear the burdens of all living beings. He considers immaculateness, yet he follows the process of the world. He considers motionlessness, yet he moves in order to develop all living beings. He considers selflessness yet does not abandon the great compassion toward all living beings. He considers birthlessness, yet he does not fall into the ultimate determination of the disciples. He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the Buddha-family in its definitive meaning.

"Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded.

"Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and in order to aspire to the Buddha-qualities, he does not destroy compounded things. To perfect the marks of Buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative technique, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddha-field, he does not rest in the uncompounded, and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis, he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time, he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the elixirs of the Dharma, he does not rest in the uncompounded, and, to give out the nectar of this subtle Dharma, he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things.

"Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called 'destructible and indestructible.' Noble sirs, you should also strive in this."

Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent. They were filled with rejoicing and happiness of mind. In order to worship the Buddha Sakyamuni and the bodhisattvas of the Saha universe, as well as this teaching, they covered the whole earth of this billion-world universe with fragrant powder, incense, perfumes, and flowers up to the height of the knees. Having thus regaled the whole retinue of the Tathagata, bowed their heads at the feet of the Buddha, and circumambulated him to the right three times, they sang a hymn of praise to him. They then disappeared from this universe and in a split second were back in the universe Sarvagandhasugandha.

(維摩詰所說經第十一品 菩薩行之2)

爾時眾香世界菩薩來者。合掌白佛言。世尊。我等初見此土生下劣想。今自悔責捨離是心。所以者何。諸佛方便不可思議。為度眾生故。隨其所應現佛國異。唯然世尊。願賜少法還於彼土當念如來。佛告諸菩薩。有盡無盡解脫法門。汝等當學。何謂為盡。謂有為法。何謂無盡。謂無為法。如菩薩者。不盡有為不住無為。何謂不盡有為。謂不離大慈不捨大悲。深發一切智心而不忽忘。教化眾生終不厭惓。於四攝法常念順行。護持正法不惜軀命。種諸善根無有疲厭。志常安住方便迴向。求法不懈說法無悋。勤供諸佛故。入生死而無所畏。於諸榮辱心無憂喜。不輕未學敬學如佛。墮煩惱者令發正念。於遠離樂不以為貴。不著己樂慶於彼樂。在諸禪定如地獄想。於生死中如園觀想。見來求者為善師想。捨諸所有具一切智想。見毀戒人起救護想。諸波羅蜜為父母想。道品之法為眷屬想。發行善根無有齊限。以諸淨國嚴飾之事成己佛土。行無限施具足相好。除一切惡淨身口意。生死無數劫意而有勇。聞佛無量德志而不倦。以智慧劍破煩惱賊出陰界入。荷負眾生永使解脫。以大精進摧伏魔軍。常求無念實相智慧行。於世間法少欲知足。於出世間求之無厭。而不捨世間法。不壞威儀法而能隨俗。起神通慧引導眾生。得念總持所聞不忘。善別諸根斷眾生疑。以樂說辯演法無礙。淨十善道受天人福。修四無量開梵天道。勸請說法隨喜讚善。得佛音聲身口意善。得佛威儀深修善法所行轉勝。以大乘教成菩薩僧。心無放逸不失眾善。行如此法。是名菩薩不盡有為。何謂菩薩不住無為。謂修學空不以空為證。修學無相無作。不以無相無作為證。修學無起不以無起為證。觀於無常而不厭善本。觀世間苦而不惡生死。觀於無我而誨人不倦。觀於寂滅而不永滅。觀於遠離而身心修善。觀無所歸而歸趣善法。觀於無生而以生法荷負一切。觀於無漏而不斷諸漏。觀無所行而以行法教化眾生。觀於空無而不捨大悲。觀正法位而不隨小乘。觀諸法虛妄無牢無人無主無相。本願未滿而不虛福德禪定智慧。修如此法。是名菩薩不住無為。又具福德故不住無為。具智慧故不盡有為。大慈悲故不住無為。滿本願故不盡有為。集法藥故不住無為。隨授藥故不盡有為。知眾生病故不住無為。滅眾生病故不盡有為。諸正士菩薩以修此法。不盡有為不住無為。是名盡無盡解脫法門。汝等當學。爾時彼諸菩薩聞說是法皆大歡喜。以眾妙華若干種色若干種香。散遍三千大千世界。供養於佛及此經法并諸菩薩已。稽首佛足歎未曾有言。釋迦牟尼佛。乃能於此善行方便。言已忽然不現還到彼國。

Vimalakirti Qingx (jap-id-1)

 

Derr jap-id Pinw: Posad ee Hing'uii

Hitt sii, Vuddyy dirr Amrapali Ciurhgg suathuad. Hutzenqanx, hitt xee soxjai ee toxde venr kuah qycc venr dua, dirr huathue :ee longxx venr jyr qimsig. Ananda duiww Vuddyy qongw, “Sewjunx! Si sniaw in’enn u jit hy suirsiongg? Jitt xui hutzenqanx venr kuah qycc venr dua, dirr huathue :ee longxx venr jyr qimsig!”

Vuddyy qra Ananda qongw, “Vimalakirti qapp Manjusri ham’ jerje qra inx qiongqingr uii lehh ee dairjiongr u sniu beh laii, soxiw singx huad cud jitt hy suirsiongg.”

Hitt sii, Vimalakirti qra Majusri qongw, “Tangx dauwdin laii kir qnir Vuddyy, hro jiongww posad qra lexqingr qapp qiong’iongw.”

Manjusri qongw, “Hyw, laii kir, jitmaw jniawdngsii.”

Vimalakirti dyrr iong sintongx-lat qra dairjiongr qapp sraix-jyrui kngr dirr jniar vingg ee ciuxjniuw, jen’ongw Vuddyy ee soxjai, qauwui, qra inx kngr dirr tokax. Jingwlangg duiww Vuddyy ee kax qui lecc vair, hiongr jniar vingg sec cid linr, itsimx habjiongw dirr vnix:a kia. Qitax ee posad longxx lirkuix jyrui, duiww Vuddyy ee kax qui lecc vair, iarr sec cid linr dirr vnix:a kia. Jerje dua derjuw, Sakra, qapp Brahma dringw sir tenongg iarr lirkuix jyrui, duiww Vuddyy ee kax qui lecc vair, liauxau dirr vnix:a kia.

Hitt sii, Sewjunx jiauwsiongg uiwbun jiongww posad liauw, cniaw inx dngw kir jre. Jingwlangg jre dnia longxx beh siurqar. 

Vuddyy qra Sariputra qongw, “Liw u knuar diyc posad dairsu jurjai ee sintongx-lat soxx jyr :ee bor?”

“U knuar .diyc .ar.”

“Liw qamxqag sniaw kuanw?”

“Sewjunx! Guaw knuar diyc ix ee soxx jyr qamxqag vutkyw-sugi, sniu be qaur, marr berdangr cunxdok.”

Hitt sii, Ananda duiww Vuddyy qongw, “Sewjunx! Qimzit soxx pnri .diyc ee pangbi, ixjaw m bad pnri .quer. Jex si sniaw pangbi?”

Vuddyy qra Ananda qongw, “Si hiaxee posad ee mngqngxkangx huad cud ee pangbi.”

Hitt sii, Sariputra qra Ananda qongw, “Guanw ee mngqngxkangx iarr u haud cud jitt hy pangbi.”

Ananda qongw, “Jex pangbi an’ dyc’ui laii?”

Rinr qongxx, “Si diongxjiaw Vimalakirti an’ Qokk Jiongw Pangbi Qog cruw Vuddyy jiac cunx ee vng, dirr cur-lai u jiac .diyc .ee, inx ee mngqngxkangx longxx jiacc pangx.”

Ananda mng Vimalakirti, “Jitt xee pangkir e icii zuarr quw?”

Vimalakirti qongw, “Itdit qaur vng siauhuar.”

Mng qongxx, “Jex vng zuarr quw jiacc e siauhuar?”

Dab, “Jex vng ee ingxhiongxlat tangx icii cid zit, zen’au jiacc e byy .kir. Qycc Ananda! Narr sniabunn ee langg iauxx bue zip jniar xui u jiac jex vng :ee, diyhh did diyc jniar xui, zen’au jiacc e byy .kir. Ixx zip jniar xui u jiac jex vng :ee, diyhh did diyc qaixtuad, zen’au jiacc e byy .kir. Narr iauxx bue huatsimx dirr Dairsing u jiac jex vng :ee, diyhh qaur huatsimx jiacc e byy .kir. Ixx huatsimx u jiac jex vng :ee, diyhh did diyc byy snix-bet ee diwhui, zen’au jiacc e byy .kir. Ixx did diyc byy snix-bet diwhui u jiac jex vng :ee, diyhh qaur haurvow jit sxer zen’au jiacc e byy .kir. Kyxviw qiyr jyr Jniawsiong Iyhbi ee iyc-aw, u hok :ee, sinkux soxu ee dok siaubet, zen’au iyhhau jiacc e byy .kir. Jex vng iarr si zucuw, dubet itcer huanlyw ee dok, zen’au pangbi jiacc e byy .kir.”

Ananda duiww Vuddyy qongw, “Jinjniar si m bad duw .quer. Sewjunx! Jitt hy pangx vng tangx singjiu vudsu!”

Vuddyy qongw, “Si lar, si lar. Ananda! Uree vudtow ixx vut ee qongbingg singjiu vudsu; uree ixx jiongww posad singjiu vudsu; uree ixx vut soxx huawsinx ee langg singjiu vudsu; uree ixx poteciu singjiu vudsu; uree ixx vut ee ihok qapp cngpox singjiu vudsu; uree ixx vngrdngr singjiu vudsu; uree ixx uanlimm iacc quandaii singjiu vudsu; uree ixx snax-ja-zi jiongw siongr qapp veh-jap jiongw hyw hxingg singjiu vudsu; uree ixx vut ee ingwhuawsinx singjiu vudsu; uree ixx hukongx singjiu vudsu. Jiongwsingx ingqaix ixx jiaxee inenn laii sidjenr siuw qaiwlut. Qycc uree ixx binbang, huanwqingw, ngiaw, sniax, qniar-diongx siongr, juiw-diongx guec, siyx ee iam huew dingxdingw ee viwzu singjiu vudsu; uree ixx imsniax, gixgenn, iacc bunzi singjiu vudsu; uree ixx cingjing vudtow ee jigjing byy sniax, byy-viaux.-byy-si, byy-iw.-byy-sig, qapp byy-jok.-byy-uii laii singjiu vudsu. Zucuw, Ananda! Jiongww vut ee uigii qapp jinwter, soxu soxx jyr byy jit hxang m si vudsu.

Ananda! U sir jiongw xmoo qapp veh-bxan sir-cingx jeje huanlyw ee mngg, diwsuw jiongwsingx pilyy. Jiongww vut dyrr ixx jiaxee huatmngg laii singjiu vudsu. Jex qiyr jyr zip itcer vut ee huatmngg. Posad zip jiaxee huatmngg :ee, narr qnir diyc cingjing ee vudtow, be in'ui anxnex laii hnuahiw, be tamsimx, iarr be jurqyx; narr qnir diyc byy cingjing ee vudtow, be in'ui anxnex laii iuciuu, be gairgiyc, iarr be hongwkir. Dandanx duiww jiongww vut snix cud cingjing simx, hnuahiw, qiongqingr, janwtanr m bad duw .quer. Jiongww vut Zulii ee qongdig vingdingw, uirr qauwhuar jiongwsingx, laii henrcud byy qangg ee vudtow. 

Ananda! Liw qnir diyc jiongww vut ee qoktow, toxde u jerje jiongw, mrqycc hukongx byy jerje jiongw. Zucuw, qnir diyc jiongww vut ee siksinx u jerje jiongw, mrqycc byy jiongwgai ee diwhui byy jerje jiongw. Ananda! Jiongww vut ee siksinx, uigii, jingxsingr, siuw qaiwlut, sendnia, diwhui, qaixtuad, qaixtuad diqenr, (jap jiongw)lat, (sir hxang) byy soxx qnia’uir, (jap-veh jiongw) byy qiongrdongg ee hxuad, dairjux-dairvix, hingdong-quxjiw, siurbing, suathuad qauwhuar, singjiu jiongwsingx, cingjing vut ee qoktow, u jiongxjiongw vudhuad, itcer longxx vingdingw, soxiw qiyr jyr Jniar Venww Qakdix, qiyr jyr Zulaii, qiyr jyr Vuddyy.

Ananda! Guaw narr siwqer enxsuad jitt snax xee bingcingx ee iwsur, linw ixx jit qiab ee sirubing iarr berdangr uanjuann liauxqaiw. Setsuw samcenx daircenx sewqair ee jiongwsingx longxx cincniu Ananda liw jiacnirr je qenwbunn, iarr longxx qir e diauu, jiaxee langg jit qiab ee siurbing iarr berdangr liauxqaiw. Zucuw, Ananda! Jiongww vut ee anuttara-samyak-sambodhi byy hanrliong, inx ee diwhui qapp venrlun ee jaidiau vutkyw-sugi.”

Ananda duiww Vuddyy qongw, "Guaw an’ qimzit kiw m qnaw qycc qongw qaqi  je qenwbunn.”

Vuddyy qra Ananda qongw, “M tangx u beh dywter ee sniurhuad. Si anwjnuaw lehh? Guaw qongw liw dirr sniabunn lairdew siongrr je qenwbun, m si posad lairdew. Banrcniaw lehh, Ananda! U diwhui :ee byy ingqaix ham' jiongww posad vixping. Soxu haiw ee cimdo iauxx tangx cikliong, posad ee sendnia, diwhui, jongw cisiuw, qapp venrlun ee jaidiau dringw itcer qongdig byy huatdo cikliong. Ananda! Linw kiwsag posad ee hing'uii m yc. Vimalakirti jidsii soxx denxhen ee sintongx-lat, itcer sniabunn qapp pratyekabuddha, dirr vaccingx qiab jin soxu ligliong iarr venr be cud .laii.”

(Vimalakirti Sutra - Chapter XI Lesson of the Destructible and the Indestructible 1)

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Amrapali expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ananda asked the Buddha, "Lord, this expansion and enlargement of the garden of Amrapali and this golden hue of the assembly - what do these auspicious signs portend?"

The Buddha declared, "Ananda, these auspicious signs portend that the Licchavi Vimalakirti and the crown prince Manjusri, attended by a great multitude, are coming into the presence of the Tathagata."

At that moment the Licchavi Vimalakirti said to the crown prince Manjusri, "Manjusri, let us take these many living beings into the presence of the Lord, so that they may see the Tathagata and bow down to him!"

Manjusri replied, "Noble sir, send them if you feel the time is right!"

Thereupon the Licchavi Vimalakirti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

The bodhisattvas who had come from the buddha-field of the Tathagata Sugandhakuta descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Indras, Brahmas, Lokapalas, and gods bowed at the feet of the Buddha, placed their palms together in reverence and withdrew to one side.

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, "Noble sons, be seated upon your thrones!"

Thus commanded by the Buddha, they took their thrones.

The Buddha said to Sariputra, "Sariputra, did you see the miraculous performances of the bodhisattvas, those best of beings?"

"I have seen them, Lord."

"What concept did you produce toward them?"

"Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them."

Then the venerable Ananda asked the Buddha, "Lord, what is this perfume, the likes of which I have never smelled before?"

The Buddha answered, "Ananda, this perfume emanates from all the pores of all these bodhisattvas."

Sariputra added, "Venerable Ananda, this same perfume emanates from all our pores as well!"

Ananda: Where does the perfume come from?

Sariputra: The Licchavi Vimalakirti obtained some food from the universe called Sarvagandhasugandha, the buddha-field of the Tathagata Sugandhakuta, and this perfume emanates from the bodies of all those who partook of that food.

Then the venerable Ananda addressed the Licchavi Vimalakirti: "How long will this perfume remain?"

Vimalakirti: Until is it digested.

Ananda: When will it be digested?

Vimalakirti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time. Furthermore, reverend Ananda, if monks who have not entered ultimate determination eat this food, it will be digested when they enter that determination. When those who have entered ultimate determination eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from Buddhahood. Reverend Ananda, it is like the medicine called "delicious," which reaches the stomach but is not digested until all poisons have been eliminated only then is it digested. Thus, reverend Ananda, this food is not digested until all the poisons of the passions have been eliminated only then is it digested.

Then, the venerable Ananda said to the Buddha, "Lord, it is wonderful that this food accomplishes the work of the Buddha!"

"So it is, Ananda! It is as you say, Ananda! There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathagata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ananda? Because by these various means, living beings become disciplined. Similarly, Ananda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as 'dreams,' 'images,' 'the reflection of the moon in water,' 'echoes,' 'illusions,' and 'mirages'; and those that accomplish the buddha-work by making words understandable. Also, Ananda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability. Ananda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ananda, the Buddhas accomplish the buddha-work by means of the four Maras and all the eighty-four thousand types of passion that afflict living beings.

"Ananda, this is a Dharma-door called 'Introduction to all the Buddha-qualities.' The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathagatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings!

"Ananda, just as the buddha-fields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ananda, the Tathagatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

"Ananda, all the Buddhas are the same as to the perfection of the Buddha-qualities, that is: their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, the gnosis and vision of liberation, their strengths, their fearlessnesses, their special Buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, their development and liberation of living beings, and their purification of buddha-fields. Therefore, they are all called 'Samyaksambuddhas,' 'Tathagatas,' and 'Buddhas.'

"Ananda, were your life to last an entire aeon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ananda, if all the living beings of this billion-world galactic universe were like you the foremost of the learned and the foremost of those endowed with memory and incantations - and were they to devote an entire aeon, they would still be unable to understand completely the exact and extensive meaning of the three words 'Samyaksambuddha,' 'Tathagata,' and 'Buddha.' Thus, Ananda, the enlightenment of the Buddhas is immeasurable, and the wisdom and the eloquence of the Tathagatas are inconceivable."

Then, the venerable Ananda addressed the Buddha: "Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned."

The Buddha said, "Do not be discouraged, Ananda! Why? I pronounced you, Ananda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ananda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ananda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, incantations, or eloquence of the bodhisattvas. Ananda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ananda, these marvels displayed in a single morning by the Licchavi Vimalakirti could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of aeons."

(維摩詰所說經第十一品 菩薩行之1)

是時佛說法於菴羅樹園。其地忽然廣博嚴事。一切眾會皆作金色。阿難白佛言。世尊。以何因緣有此瑞應。是處忽然廣博嚴事。一切眾會皆作金色。佛告阿難。是維摩詰文殊師利。與諸大眾恭敬圍繞。發意欲來故先為此瑞應。於是維摩詰語文殊師利。可共見佛與諸菩薩禮事供養。文殊師利言。善哉行矣。今正是時。維摩詰即以神力。持諸大眾并師子座置於右掌。往詣佛所到已著地。稽首佛足右遶七匝。一心合掌在一面立。其諸菩薩即皆避座稽首佛足。亦繞七匝於一面立。諸大弟子釋梵四天王等。亦皆避座稽首佛足在一面立。於是世尊如法慰問諸菩薩已各令復坐。即皆受教眾坐已定。佛語舍利弗。汝見菩薩大士自在神力之所為乎。唯然已見。於汝意云何。世尊。我覩其為不可思議。非意所圖非度所測。爾時阿難白佛言。世尊。今所聞香自昔未有。是為何香。佛告阿難。是彼菩薩毛孔之香。於是舍利弗語阿難言。我等毛孔亦出是香。阿難言。此所從來。曰。是長者維摩詰從眾香國取佛餘飯於舍食者。一切毛孔皆香若此。阿難問維摩詰。是香氣住當久如。維摩詰言。至此飯消。曰。此飯久如當消。曰。此飯勢力至于七日然後乃消。又阿難。若聲聞人未入正位食此飯者。得入正位然後乃消。已入正位食此飯者。得心解脫然後乃消。若未發大乘意食此飯者。至發意乃消。已發意食此飯者。得無生忍然後乃消。已得無生忍食此飯者。至一生補處然後乃消。譬如有藥名曰上味其有服者身諸毒滅然後乃消。此飯如是滅除一切諸煩惱毒然後乃消。阿難白佛言。未曾有也。世尊。如此香飯能作佛事。佛言。如是如是。阿難。或有佛土以佛光明而作佛事。有以諸菩薩而作佛事。有以佛所化人而作佛事。有以菩提樹而作佛事。有以佛衣服臥具而作佛事。有以飯食而作佛事。有以園林臺觀而作佛事。有以三十二相八十隨形好而作佛事。有以佛身而作佛事。有以虛空而作佛事。眾生應以此緣得入律行。有以夢幻影響鏡中像水中月熱時炎如是等喻而作佛事。有以音聲語言文字而作佛事。或有清淨佛土寂寞無言無說無示無識無作無為而作佛事。如是阿難。諸佛威儀進止。諸所施為無非佛事。阿難。有此四魔八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛即以此法而作佛事。是名入一切諸佛法門。菩薩入此門者。若見一切淨好佛土。不以為喜不貪不高。若見一切不淨佛土。不以為憂不礙不沒。但於諸佛生清淨心。歡喜恭敬未曾有也。諸佛如來功德平等。為化眾生故。而現佛土不同。阿難。汝見諸佛國土。地有若干而虛空無若干也。如是見諸佛色身有若干耳其無礙慧無若干也。阿難。諸佛色身威相種性。戒定智慧解脫解脫知見。力無所畏不共之法。大慈大悲威儀所行。及其壽命說法教化。成就眾生淨佛國土。具諸佛法。悉皆同等。是故名為三藐三佛陀。名為多陀阿伽度。名為佛陀。阿難。若我廣說此三句義。汝以劫壽不能盡受。正使三千大千世界滿中眾生。皆如阿難多聞第一得念總持。此諸人等以劫之壽亦不能受。如是阿難。諸佛阿耨多羅三藐三菩提無有限量。智慧辯才不可思議。阿難白佛言。我從今已往不敢自謂以為多聞。佛告阿難。勿起退意。所以者何。我說汝於聲聞中為最多聞。非謂菩薩。且止阿難。其有智者不應限度諸菩薩也。一切海淵尚可測量。菩薩禪定智慧總持辯才一切功德不可量也。阿難。汝等捨置菩薩所行。是維摩詰一時所現神通之力。一切聲聞辟支佛。於百千劫盡力變化所不能作。

Vimalakirti Qingx (jap-2)

Hitt sii, Vimalakirti mng Qokk Jiongw Pangbi ee posad qongxx, “Jikju Pangbi Zulaii anwjnuaw decc suathuad?”

Hiaxee posad qongw, “Guanw qoktow ee Zulaii byy iong bunzi suathuad, dandanx iong jiongxjiongw pangbi hro soxu tenzinn siuw qaiwlut. Posad sui’ xee jre dirr pangx ciu-kax pnri diyc bibiau ee pangbi, dyrr did diyc itcer dikhing, vyxkor, qapp samadhi. Did diyc jitt hy samadhi :ee, posad soxu ee qongdig longxx uanvi.”

Hiaxee posad mng Vimalakirti qongxx, “Sewjunx Sakyamuni henrjai anwjnuaw decc suathuad?”

Vimalakirti qongw, “In’ui jitt xee qoktow ee jiongwsingx penqiongw, yh qauwhuar, Vuddyy enxsuad diyhh ing qionggni ee gixgenn laii qra inx hanghok. Vuddyy qongw dergak, jingsnix, qapp gyrquiw jiaxee koxlan ee og dy si gong langg ongxsingx ee soxjai; srinx jok'og u srinx jok'og ee vywingr, cuir jok'og u cuir jok'og ee vywingr, simx jok'og u simx jok'og ee vywingr; satsingx u satsingx ee vywingr; tautec u tautec ee vywingr; qniaa imhing u qniaa imhing ee vywingr; qongw vehcat u qongw vehcat ee vywingr, qongw sirhuix u qongw sirhuix ee vywingr, pnaiw cuir u pnaiw cuir ee vywingr, qongw byy iwgi ee ue u qongw byy iwgi ee ue ee vywingr; tamsimx qapp jiddor u tamsimx qapp jiddor ee vywingr; qenlin u qenlin ee vywingr; huixhuai qaiwlut u huixhuai qaiwlut ee vywingr; hunwlo u hunwlo ee vywingr; vinrdnua u vinrdnua ee vywingr; simx sanwluan u simx sanwluan ee vywingr; gugong u gugong ee vywingr. Ix qycc qongw simxmic si qatqair, simxmic si cisiuw qaiwlut, simxmic si huanrqair; simxmic qaix jyr, simxmic byy ingqaix jyr; simxmic si jiongwgai, simxmic m si jiongwgai; simxmic e did diyc juergiap, simxmic e lirkuix juergiap; simxmic si cingjing, simxmic si uwuer; simxmic si u lrau, simxmic si byy lrau; simxmic si siaa dy, simxmic si jniar dy; simxmic si iuxuii, simxmic si buuii; simxmic sriok sewqanx, simxmic sriok liappuann. In'ui yh qauwhuar ee langg, inx ee simx cincniu qauu, diyhh iong jerje jiongw honghuad jewab inx ee simx, inx jiacc e siurqaur. Kyxviw cnxiu qapp bew hiongg qaiwqaiw, diyhh qra but qaxx tniar zip qud, zen'au jiacc u huatdo qra hanghok. Zucuw, duiww penqiongw yh qauwhuar ee jiongwsingx, mrjiacc diyhh iong koxsimx qapp kunxced ee gengiw, inx jiacc e jiapsiu qaiwlut.”

Hiaxee posad tniax diyc ix qongw liauw, longxx qongw, "Ixjaw m bad tniax .quer!  Sewjunx Sakyamuni qra buliong jurjai ee lat unxkngr .kiw .laii, jiacc ixx jiongwsingx soxx hnuahiw jiapsiu ee huatmngg laii dortuad inx. Jiaxee posad iarr nai lylok qycc kiamqiongx, ixx buliong ee dairvix laii dirr jitt xee vudtow cutsir."

Vimalakirti qongw, “Jitt xee qoktow ee posad duiww jiongwsingx u qenqor ee dairvix, dyrr cincniu linw soxx qongw :ee. Inx qui’ siwlangg lirig jiongwsingx, kacc je quer dirr vadd qog vaccingx qiab ee siuhing. Si anwjnuaw lehh? Jitt xee Syvyy Sewqair u jap jiongw senrhuad rair hongrhingg, jex si qitax cingjing ee qoktow byy :ee. Si dycc jap jiongw? Sanwciah qorr vowsix quewvec; huixhuai qaiwlut qorr cingjing qaiwlut quewvec; hunwlo qorr zimxziok quewvec; vinrdnua qorr jingjinr quewvec; simx sanwluan qorr sendnia qeuwvec; gugong qorr diwhui quewvec; enxsuad druu kir koxlan ee honghuad laii dro dirr veh jiongw koxlan :ee; qorr Dairsingg dro hingr siyxsingg :ee; qorr jingr jerje senrqinx laii jewdo byy qongdig :ee; sisiongg qorr sir jiongw siu’iongg laii singjiu jiongwsingx. Jap jiongw senrhuad dyrr si jiaxee.”

Hiaxee posad qongw, “Posad diyhh singjiu zuarr je huatmngg, dirr jitt xee sewqair ee soxx jyr byy hacuu jiacc tangx ongxsingx kir cingjing ee qoktow?”

Vimalakirti qongw, “Posad rair singjiu veh jiongw huatmngg, dirr jitt xee sewqair ee soxx jyr byy hacuu jiacc tangx ongxsingx kir cingjing ee qoktow. Si dycc veh jiongw? Lirig jiongwsingx mrqycc byy ngwbang inx vywdab; dairter itcer jiongwsingx sriu soxu koxnauw, soxx jyr ee qongdig longxx huehiongr hro inx; ixx vingdingw ee simx duiwtai jiongwsingx, qaqi diyhh qowkiamx; duiwtai soxu posad cincniu vut; m bad tniax .quer ee qingx, tniax liauw byy giaugii; m ham’ sniabunn siy’ uigik; byy jikdor vadd langg soxx did .diyc ee qiong’iongw, byy denxhongg qaqi did .diyc ee lirig, dirr qidiongx diaux qaqi ee simx; sisiongg huanxsingw qaqi ee quewsid, be jikvi langg' ee duanxcur, itsimx qriuu soxu qongdig. Veh jiongw huatmngg dyrr si jiaxee.”

Vimalakirti qapp Manjusri dirr dairjiongr lairdew enxsuad Hxuad ee sii, u vaccingx xee tenzinn longxx huatsimx dirr anuttara-samyak-sambodhi, u jit-bxan xui posad did diyc byy snix-bet ee diwhui.

(Vimalakirti Sutra - Chapter X The Feast Brought by the Emanated Incarnation 2)

Then, the Licchavi Vimalakirti knowingly addressed those bodhisattvas who had come from the buddha-field of the Lord Tathagata Sugandhakuta: "Noble sirs, how does the Tathagata Sugandhakuta teach his Dharma?"

They replied, "The Tathagata does not teach the Dharma by means of sound and language. He disciplines the bodhisattvas only by means of perfumes. At the foot of each perfume-tree sits a bodhisattva, and the trees emit perfumes like this one. From the moment they smell that perfume, the bodhisattvas attain the concentration called 'source of all bodhisattva-virtues.' From the moment they attain that concentration, all the bodhisattva-virtues are produced in them."

Those bodhisattvas then asked the Licchavi Vimalakirti, "How does the Buddha Sakyamuni teach the Dharma?"

Vimalakirti replied, "Good sirs, these living beings here are hard to discipline. Therefore, he teaches them with discourses appropriate for the disciplining of the wild and uncivilized. How does he discipline the wild and uncivilized? What discourses are appropriate? Here they are:

"'This is hell. This is the animal world. This is the world of the lord of death. These are the adversities. These are the rebirths with crippled faculties. These are physical misdeeds, and these are the retributions for physical misdeeds. These are verbal misdeeds, and these are the retributions for verbal misdeeds. These are mental misdeeds, and these are the retributions for mental misdeeds. This is killing. This is stealing. This is sexual misconduct. This is lying. This is backbiting. This is harsh speech. This is frivolous speech. This is covetousness. This is malice. This is false view. These are their retributions. This is miserliness, and this is its effect. This is immorality. This is hatred. This is sloth. This is the fruit of sloth. This is false wisdom and this is the fruit of false wisdom. These are the transgressions of the precepts. This is the vow of personal liberation. This should be done and that should not be done. This is proper and that should be abandoned. This is an obscuration and that is without obscuration. This is sin and that rises above sin. This is the path and that is the wrong path. This is virtue and that is evil. This is blameworthy and that is blameless. This is defiled and that is immaculate. This is mundane and that is transcendental. This is compounded and that is uncompounded. This is passion and that is purification. This is life and that is liberation.'

"Thus, by means of these varied explanations of the Dharma, the Buddha trains the minds of those living beings who are just like wild horses. Just as wild horses or wild elephants will not be tamed unless the goad pierces them to the marrow, so living beings who are wild and hard to civilize are disciplined only by means of discourses about all kinds of miseries."

The bodhisattvas said, "Thus is established the greatness of the Buddha Sakyamuni! It is marvelous how, concealing his miraculous power, he civilizes the wild living beings who are poor and inferior. And the bodhisattvas who settle in a buddha-field of such intense hardships must have inconceivably great compassion!"

The Licchavi Vimalakirti declared, "So be it, good sirs! It is as you say. The great compassion of the bodhisattvas who reincarnate here is extremely firm. In a single lifetime in this universe, they accomplish much benefit for living beings. So much benefit for living beings could not be accomplished in the universe Sarvagandhasugandha even in one hundred thousand aeons. Why? Good sirs, in this Saha universe, there are ten virtuous practices which do not exist in any other buddha-field. What are these ten? Here they are: to win the poor by generosity; to win the immoral by morality; to win the hateful by means of tolerance; to win the lazy by means of effort; to win the mentally troubled by means of concentration; to win the falsely wise by means of true wisdom; to show those suffering from the eight adversities how to rise above them; to teach the Mahayana to those of narrow-minded behavior; to win those who have not produced the roots of virtue by means of the roots of virtue; and to develop living beings without interruption through the four means of unification. Those who engage in these ten virtuous practices do not exist in any other buddha-field."

Again the bodhisattvas asked, "How many qualities must a bodhisattva have, to go safe and sound to a pure buddha-field after he transmigrates at death away from this Saha universe?"

Vimalakirti replied, "After he transmigrates at death away from this Saha universe, a bodhisattva must have eight qualities to reach a pure buddha-field safe and sound. What are the eight? He must resolve to himself: 'I must benefit all living beings, without seeking even the slightest benefit for myself. I must bear all the miseries of all living beings and give all my accumulated roots of virtue to all living beings. I must have no resentment toward any living being. I must rejoice in all bodhisattvas as if they were the Teacher. I must not neglect any teachings, whether or not I have heard them before. I must control my mind, without coveting the gains of others, and without taking pride in gains of my own. I must examine my own faults and not blame others for their faults. I must take pleasure in being consciously aware and must truly undertake all virtues.'

"If a bodhisattva has these eight qualities, when he transmigrates at death away from the Saha universe, he will go safe and sound to a pure buddha-field."

When the Licchavi Vimalakirti and the crown prince Manjusri had thus taught the Dharma to the multitude gathered there, one hundred thousand living beings conceived the spirit of unexcelled, perfect enlightenment, and ten thousand bodhisattvas attained the tolerance of the birthlessness of things.

(維摩詰所說經第十品 香積佛之2)

爾時維摩詰問眾香菩薩。香積如來以何說法。彼菩薩曰。我土如來無文字說。但以眾香令諸天人得入律行。菩薩各各坐香樹下聞斯妙香。即獲一切德藏三昧。得是三昧者。菩薩所有功德皆悉具足。彼諸菩薩問維摩詰。今世尊釋迦牟尼以何說法。維摩詰言。此土眾生剛強難化故。佛為說剛強之語以調伏之。言是地獄是畜生是餓鬼。是諸難處。是愚人生處。是身邪行是身邪行報。是口邪行是口邪行報。是意邪行是意邪行報。是殺生是殺生報。是不與取是不與取報。是邪婬是邪婬報。是妄語是妄語報。是兩舌是兩舌報。是惡口是惡口報。是無義語是無義語報。是貪嫉是貪嫉報。是瞋惱是瞋惱報。是邪見是邪見報。是慳悋是慳悋報。是毀戒是毀戒報。是瞋恚是瞋恚報。是懈怠是懈怠報。是亂意是亂意報。是愚癡是愚癡報。是結戒是持戒是犯戒。是應作是不應作。是障礙是不障礙。是得罪是離罪。是淨是垢。是有漏是無漏。是邪道是正道。是有為是無為。是世間是涅槃。以難化之人心如猨猴故。以若干種法制御其心乃可調伏。譬如象馬𢤱悷不調加諸楚毒乃至徹骨然後調伏。如是剛強難化眾生故。以一切苦切之言乃可入律。彼諸菩薩聞說是已。皆曰未曾有也。如世尊釋迦牟尼佛。隱其無量自在之力。乃以貧所樂法度脫眾生。斯諸菩薩亦能勞謙。以無量大悲生是佛土。維摩詰言。此土菩薩於諸眾生大悲堅固。誠如所言。然其一世饒益眾生。多於彼國百千劫行。所以者何。此娑婆世界有十事善法。諸餘淨土之所無有。何等為十。以布施攝貧窮。以淨戒攝毀禁。以忍辱攝瞋恚。以精進攝懈怠。以禪定攝亂意。以智慧攝愚癡。說除難法度八難者。以大乘法度樂小乘者。以諸善根濟無德者。常以四攝成就眾生。是為十。彼菩薩曰。菩薩成就幾法。於此世界行無瘡疣生于淨土。維摩詰言。菩薩成就八法。於此世界行無瘡疣生于淨土。何等為八。饒益眾生而不望報。代一切眾生受諸苦惱。所作功德盡以施之。等心眾生謙下無礙。於諸菩薩視之如佛。所未聞經聞之不疑。不與聲聞而相違背。不嫉彼供不高己利。而於其中調伏其心。常省己過不訟彼短。恒以一心求諸功德。是為八法。維摩詰文殊師利。於大眾中說是法時。百千天人皆發阿耨多羅三藐三菩提心。十千菩薩得無生法忍。