Vimalakirti Qingx (snax-1)

 

Derr Snax Pinw: Derjuw

Hitt sijun, diongjiaw Vimalakirti qaqi sniu qongxx, “Guaw puawvni dyw dirr bincngg. U dua jusimx ee Sewjunx jnuaxngiu byy linbinw?”

Vuddyy jai’ngiaw ix soxx sniu, dyrr qra Sariputra qongw, “Liw kir vaiwhongw Vimalakirti qra bairvni.”

Sariputra qra Vuddyy qongw, “Sewjunx, guaw byy sikhap kir qra vaiwhongw qapp bairvni. Si anwjnuaw lehh? Sniu kiw ingxsii guaw dirr ciurnaa lairdew ee ciu-kax decc jerjing. Hitt sijun, Vimalakirti laii qra guaw qongw, ‘Sariputra! Byy vit’iaur zucuw jre lehh jiacc si jerjing. Jerjing :ee, srinx qapp simx longxx byy dirr samqair, jex si jerjing. Byy kiw bet iacc dnia laii henrcud jiongxjiongw uigii, jex si jerjing. Byy siawsag dyrhuad laii jyr huanhux ee su, jex si jerjing. Simx byy diamr dirr lairdew iarr byy diamr dirr guarkauw, jex si jerjing. Duiww jiongxjiongw qenwsig, simx be dinxdang, siuhing snax-jap-cid dyrpinw, jex si jerjing. Byy dng huanlyw zip liappuann, jex si jerjing. Narr tangx zucuw laii jre lehh, Vuddyy e zinrkyw.’ Sewjunx! Hitt sii guaw tniax diyc jiaxee, diam diam berhiauw rinr. Soxiw guaw byy sikhap kir qra vaiwhongx qapp bairvni.”

(Vimalakirti Sutra - Chapter III The Disciples' Reluctance to Visit Vimalakirti 1)

Then, the Licchavi Vimalakirti thought to himself, "I am sick, lying on my bed in pain, yet the Tathagata, the saint, the perfectly accomplished Buddha, does not consider or take pity upon me, and sends no one to inquire after my illness."

The Lord knew this thought in the mind of Vimalakirti and said to the venerable Sariputra, "Sariputra, go to inquire after the illness of the Licchavi Vimalakirti."

Thus having been addressed, the venerable Sariputra answered the Buddha, "Lord, I am indeed reluctant to go to ask the Licchavi Vimalakirti about his illness. Why? I remember one day, when I was sitting at the foot of a tree in the forest, absorbed in contemplation, the Licchavi Vimalakirti came to the foot of that tree and said to me, 'Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature. You should absorb yourself in contemplation so that the mind neither settles within nor moves without toward external forms. You should absorb yourself in contemplation in such a way that the thirty-seven aids to enlightenment are manifest without deviation toward any convictions. You should absorb yourself in contemplation in such a way that you are released in liberation without abandoning the passions that are the province of the world.

"'Reverend Sariputra, those who absorb themselves in contemplation in such a way are declared by the Lord to be truly absorbed in contemplation.'

"Lord, when I heard this teaching, I was unable to reply and remained silent. Therefore, I am reluctant to go to ask that good man about his sickness."

(維摩詰所說經第三品 弟子之1)

爾時長者維摩詰自念。寢疾于床。世尊大慈寧不垂愍。佛知其意。即告舍利弗。汝行詣維摩詰問疾。舍利弗白佛言。世尊。我不堪任詣彼問疾。所以者何。憶念我昔曾於林中宴坐樹下。時維摩詰來謂我言。唯舍利弗。不必是坐為宴坐也。夫宴坐者。不於三界現身意。是為宴坐。不起滅定而現諸威儀。是為宴坐。不捨道法而現凡夫事。是為宴坐。心不住內亦不在外。是為宴坐。於諸見不動而修行三十七品。是為宴坐。不斷煩惱而入涅槃。是為宴坐。若能如是坐者。佛所印可。時我世尊。聞說是語默然而止不能加報。故我不任詣彼問疾。

Vimalakirti Qingx (zi-1)

Derr Zi Pinw: Hongven

Hitt sijun, Vaisali dua sniaa lairdew u jit xee diongxjiaw qiyr jyr Vimalakirti, bad qiong’iongw buliong ee vut, cimx cimx jxaix senrqinx. Ix did diyc byy snex-siw ee diwhui, venrlun byy jiongwgai, u sintongx kir iulik (samqair), drat qaur jiongxjiongw jongw cisiuw. Ix did diyc (sir jiongw) byy qnia’uir, hanghok xmoo, huanlyw, qapp uanwhun. Ix duiww huatmngg u cimzip, gauu iong diwhui qiuwdo, tongdat hongven, singjiu dua guan. Ix bingvik jiongwsingx soxx beh qriuu :ee, qycc e hunved jiongxjiongw qinx-singr si lrai iacc dun. Ix quxdngg siuhak vuddy, simx sunzenn qenquad dirr Dairsing. Soxu genhingg e jimjiog suniuu, u vut ee uigimm, simx cincniu duarhaiw. Jiongww vut longxx qra ylyw. Ix virr derjuw, Indra, Brahma, qapp Lokapala soxx qingwdiong. In’ui ix beh qiuwdo langg', iong hyw ee hongven, soxiw druar dirr Vaisali.

Ix ee jaisanw buliong, qiuwjo sanwciah langg. Ix cisiuw qaiwlut cingjing, hro jingwlangg be huixhuai qimwqair. Ix iong zimxnai laii siusog jingwlangg ee hunwno. Ix iong dua jingjinr laii siusog jingwlangg ee vindnua. Ix itsimx jigjing laii siusog jingwlangg sanwluan ee simx. Ix iong quatding ee diwhui siusog jingwlangg ee byy diwhui. 

Suizenn si vig’ix, ix hongrcii sabunn cingjing ee qaiwlut. Suizenn si jairqelangg, ix byy jipdiok samqair. Suizenn u bow u qniaw, ix siongsiongg siulen cingjing ee hing'uii. Suizenn u quanwsiok, ix hnuahiw ham’ inx li hng hng. Suizenn cing vyxquir ee snxax, mrqycc ix bixbiau ee siongr si in'ui jonggiamm. Suizenn ix u imxsit, mrqycc sendnia ee hnuahiw jiacc si jubi. Narr qaur vuahqiauw iacc cittyy ee soxjai, ix dniardnia dirr hiax decc dorhuar langg. Ix jiapsiu jiongxjiogw ngi dy,  jniar ee sinwgiongw byy huixhuai. Suizenn liauxqaiw sewqanx ee qingdenw, ix siongsiongg air diamr dirr vudhuad. Qnir diyc ix :ee longxx qra junqingr, liac ix jyr siongrr ingqaix virr qiong’iongw :ee. Ix cisiuw jniawhuad, qauwhuar lyxiur. Ham' jingwlangg qangrkuanw, ix iarr u sing'uacqer. U tanr diyc jnii, ix byy knuar jyr si hnuahiw ee dairjir. Ix dirr duarser ee qelo qnia'iuu, lirig jiongwsingx. Ix cam'uw jingwdi, uirr qiuwjo qapp vyxho itcer jiongwsingx. Dirr girlun ee soxjai, ix iong Dairsing inxdy. Ix zip kir jerje hagdngg, kaikew hagsingx-ginxaw. Ix zip kir jaboxqingx, uirdiyhh kexsi iogbong ee quewsid. Ix zip kir jiuxlauu, krngr langg' libjir qaiw jiuw. 

Narr dirr diongxjiaw lairdew, ix jyr diongxjiaw ee junjiaw, uirr inx enxsuad busiong ee Hxuad. Narr dirr qusu lairdew, ix jyr qusu ee junjiaw, krngr inx dng tamsimx. Narr dirr ksatriya lairdew, ix jyr ksatriya ee junjiaw, qar inx zimxsiu kutziok. Narr dirr brahmin lairdew, ix jyr brahmin jujiaw, qiyr inx druu kir gnorban. Narr dirr dairsinn lairdew, ix jyr dairsinn ee junjiaw, qar inx Jniar Hxuad. Narr dirr ongjuw lairdew, ix jyr ongjuw ee junjiaw, qar inx dionghaur. Narr dirr luerqiongx lairdew, ix jyr luerqiongx ee junjiaw, qauwhuar qiongluw. Narr dirr suwbinn lairdew, ix jyr suwbinn ee junjiaw, qiyr ix hingx kiw hingsen hingx hog. Narr dirr Brahma lairdew, ix jyr Brahma ee junjiaw, qar inx jniawsiong ee diwhui. Narr dirr Sakra lairdew, ix jyr Sakra ee junjiaw, kexsi busiongg ee dyrliw. Narr dirr Lokapala(Siuxho Sewqanx :ee) lairdew, ix jyr Lokapala ee junjiaw, vyxho jiongwsingx. Diongxjiaw Vimalakirti iong jiaxee buliong hongven laii lirig jiongwsingx.

Ixx quangii ee hongen, ix henrcud puawvni ee sintew. In’ui puawvni, qok’ongg, dairsinn, diongxjiaw, qusu, qapp brahmin dringw, ixqip jerje ongjuw qapp qnua'uann quixlyrr cingx langg longxx jen’ongw kir bairvni. U kir :ee,  Vimalakirti tranr puawvni, dua dua uirr inx suathuad qongxx, “Jiongww zinjaw! Jitt xee sintew busiongg, byy qiongg, byy lat, byy qenqor. Jin' qinw hiuxnua :ee berdangr siongsinr, jibhap tongwkow, huanlyw qapp vnirtniar. Jiongww zinjiaw! U bingdir :ee be kir uaxkyr jitt xee sintew. Jitt xee sintew cincniu juixpec, berdangr bongx. Jitt xee sintew cincniu vucqongxaw, berdangr quxdngg diamr lehh. Jitt xee sintew cincniu suabok ee huanwqingw, an’ iogbong laii snix cud. Jitt xee sintew cincniu vajiyx, diongx:a byy qenqor. Jitt xee sintew cincniu huanwingw, an' dendyr snix kiw. Jitt xee sintew cincniu bang, si bongrsiongw. Jitt xee sintew cincniu ngiaw, suii giab’enn snix cud. Jitt xee sintew cincniu sniax, sriok jiongxjiongw inenn. Jitt xee sintew cincniu huhunn, jit bak nih dyrr siausnuar .kir. Jitt xee sintew cincniu sicnar, jit diab quw dyrr druar be diauu. Jitt xee sintew byy juxtew, cincniu toxde. Jitt xee sintew byy guaw,  cincniu huew. Jitt xee sintew byy siurbing, cincniu hongx. Jitt xee sintew byy langg' (qapp guaw), cincniu juiw. Jitt xee sintew byy sidjai, si sir dua guansor ee cur. Jitt xee sintew si kangx :ee, lirkuix guaw qapp guaw soxx u. Jitt xee sintew byy soxx jaix, cincniu cauxbak qapp hiarpnir. Jitt xee sintew byy jok’uii, virr hongx ee lat soxx dngw. Jitt xee sintew byy cingkir, ciongmuaw uwuer. Jitt xee si si higui, suizenn u sexig, u cing snxax, u imxit, quibuew vitdnia e siaubyy .kir. Jitt xee sintew si jaihy, u quiw vah jiongw vni qapp kyxnauw. Jitt xee sintew cincniu jnew, virr lyxsuex soxx vig. Jitt xee sintew byy dniardiyc, qaidongx e siw. Jitt xee sintew cincniu dok juaa, cincniu cat, cincniu kangx ee cuanlok, si (go) dxir jiongxjioingw qiongrdongg laii habsingg. 

Jiongww zinjiaw! Tangx iawsen jitt xee sintew, qaidongx hnuahiw vudsinx. Si anwjnuaw lehh? Vudsinx dyrr si huatsinx, an’ buliong ee qongdig diwhui soxx snix cud; an’ qaiwlut, sendnia, diwhui, ixqip qaiwtuad ee diqenr soxx snix cud; an’ jusimx, visimx, hixsimx, qapp siawsimx soxx snix cud; an’ vowsix, cisiuw qaiwlut, zimxsiu kutqiok, ziuhyy, qutlat siuhing, jingjinr, sendnia, qaixtuad, samadhi, je qenwbunn, qapp diwhui jiongxjiongw paramita soxx snix cud; an’ hongven soxx snix cud; an’ lak jiongw sintongx soxx snix cud; an’ snax jiongw bingtongx soxx snix cud; an’ samx-jap-cid dy soxx snix cud; an’ siulen jriw qapp quanx soxx snix cud; an’ jap jiongw lat, sir jiongw byy qnia’uir, qapp jap-veh jiongw byy siysiangg ee henrsiong soxx snix cud; an’ dng itcer vutsen qapp jibhap itcer sxen soxx snix cud; an’ jinsit soxx snix cud; an’ byy hongwdong soxx snix cud. An’ jitt hy buliong cinjing ee hxuad jiacc snix cud Zulaii ee srinx. Jiongww zinjiaw! Beh did diyc vudsinx laii dng itcer jiongxjiongw vni :ee, qaidongx huatsimx dirr anuttara-samyak-sambodhi.”

Zucuw, diongxjiaw Vimalakirti uirr bairvni :ee suathuad, hro quixlyrr cingx langg longxx huatsimx dirr anuttara-samyak-sambodhi.

(Vimalakirti Sutra - Chapter II Inconceivable Skill in Liberative Technique 1)

At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great superknowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas. In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali.

His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish. 

He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.

In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets.

He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.

He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.

Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques.

At that time, out of this very skill in liberative technique, Vimalakirti manifested himself as if sick. To inquire after his health, the king, the officials, the lords, the youths, the aristocrats, the householders, the businessmen, the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaisali and called on the invalid. When they arrived, Vimalakirti taught them the Dharma, beginning his discourse from the actuality of the four main elements:

"Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble. It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes. Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it. This body is like a ball of foam, unable to bear any pressure. It is like a water bubble, not remaining very long. It is like a mirage, born from the appetites of the passions. It is like the trunk of the plantain tree, having no core. Alas! This body is like a machine, a nexus of bones and tendons. It is like a magical illusion, consisting of falsifications. It is like a dream, being an unreal vision. It is like a reflection, being the image of former actions. It is like an echo, being dependent on conditioning. It is like a cloud, being characterized by turbulence and dissolution. It is like a flash of lightning, being unstable, and decaying every moment. The body is ownerless, being the product of a variety of conditions.

"This body is inert, like the earth; selfless, like water; lifeless, like fire; impersonal, like the wind; and nonsubstantial, like space. This body is unreal, being a collocation of the four main elements. It is void, not existing as self or as self-possessed. It is inanimate, being like grass, trees, walls, clods of earth, and hallucinations. It is insensate, being driven like a windmill. It is filthy, being an agglomeration of pus and excrement. It is false, being fated to be broken and destroyed, in spite of being anointed and massaged. It is afflicted by the four hundred and four diseases. It is like an ancient well, constantly overwhelmed by old age. Its duration is never certain - certain only is its end in death. This body is a combination of aggregates, elements, and sense-media, which are comparable to murderers, poisonous snakes, and an empty town, respectively. Therefore, you should be revulsed by such a body. You should despair of it and should arouse your admiration for the body of the Tathagata.

"Friends, the body of a Tathagata is the body of Dharma, born of gnosis. The body of a Tathagata is born of the stores of merit and wisdom. It is born of morality, of meditation, of wisdom, of the liberations, and of the knowledge and vision of liberation. It is born of love, compassion, joy, and impartiality. It is born of charity, discipline, and self-control. It is born of the path of ten virtues. It is born of patience and gentleness. It is born of the roots of virtue planted by solid efforts. It is born of the concentrations, the liberations, the meditations, and the absorptions. It is born of learning, wisdom, and liberative technique. It is born of the thirty-seven aids to enlightenment. It is born of mental quiescence and transcendental analysis. It is born of the ten powers, the four fearlessnesses, and the eighteen special qualities. It is born of all the transcendences. It is born from sciences and superknowledges. It is born of the abandonment of all evil qualities, and of the collection of all good qualities. It is born of truth. It is born of reality. It is born of conscious awareness.

"Friends, the body of a Tathagata is born of innumerable good works. Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment."

While the Licchavi Vimalakirti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.

(維摩詰所說經第二品 方便之1)

爾時毘耶離大城中有長者名維摩詰。已曾供養無量諸佛深植善本。得無生忍。辯才無礙。遊戲神通逮諸總持。獲無所畏降魔勞怨。入深法門善於智度。通達方便大願成就。明了眾生心之所趣。又能分別諸根利鈍。久於佛道心已純淑決定大乘。諸有所作能善思量。住佛威儀心大如海。諸佛咨嗟。弟子釋梵世主所敬。欲度人故以善方便居毘耶離。資財無量攝諸貧民。奉戒清淨攝諸毀禁。以忍調行攝諸恚怒。以大精進攝諸懈怠。一心禪寂攝諸亂意。以決定慧攝諸無智。雖為白衣奉持沙門清淨律行。雖處居家不著三界。示有妻子常修梵行。現有眷屬常樂遠離。雖服寶飾而以相好嚴身。雖復飲食而以禪悅為味。若至博弈戲處輒以度人。受諸異道不毀正信。雖明世典常樂佛法。一切見敬為供養中最。執持正法攝諸長幼。一切治生諧偶雖獲俗利不以喜悅。遊諸四衢饒益眾生。入治政法救護一切。入講論處導以大乘。入諸學堂誘開童蒙。入諸婬舍示欲之過。入諸酒肆能立其志。若在長者長者中尊為說勝法。若在居士居士中尊斷其貪著。若在剎利剎利中尊教以忍辱。若在婆羅門婆羅門中尊除其我慢。若在大臣大臣中尊教以正法。若在王子王子中尊示以忠孝。若在內官內官中尊化政宮女。若在庶民庶民中尊令興福力。若在梵天梵天中尊誨以勝慧。若在帝釋帝釋中尊示現無常。若在護世護世中尊護諸眾生。長者維摩詰。以如是等無量方便饒益眾生。其以方便現身有疾。以其疾故。國王大臣長者居士婆羅門等。及諸王子并餘官屬。無數千人皆往問疾。其往者。維摩詰因以身疾廣為說法。諸仁者。是身無常無強無力無堅。速朽之法不可信也。為苦為惱眾病所集。諸仁者。如此身明智者所不怙。是身如聚沫不可撮摩。是身如泡不得久立。是身如炎從渴愛生。是身如芭蕉中無有堅。是身如幻從顛倒起。是身如夢為虛妄見。是身如影從業緣現。是身如響屬諸因緣。是身如浮雲須臾變滅。是身如電念念不住。是身無主為如地。是身無我為如火。是身無壽為如風。是身無人為如水。是身不實四大為家。是身為空離我我所。是身無知如草木瓦礫。是身無作風力所轉。是身不淨穢惡充滿。是身為虛偽。雖假以澡浴衣食必歸磨滅。是身為災百一病惱。是身如丘井為老所逼。是身無定為要當死。是身如毒蛇如怨賊如空聚。陰界諸入所共合成。諸仁者。此可患厭當樂佛身。所以者何。佛身者即法身也。從無量功德智慧生。從戒定慧解脫解脫知見生。從慈悲喜捨生。從布施持戒忍辱柔和勤行精進禪定解脫三昧多聞智慧諸波羅蜜生。從方便生。從六通生。從三明生。從三十七道品生。從止觀生。從十力四無所畏十八不共法生。從斷一切不善法集一切善法生。從真實生。從不放逸生。從如是無量清淨法生如來身。諸仁者。欲得佛身斷一切眾生病者。當發阿耨多羅三藐三菩提心。如是長者維摩詰。為諸問疾者如應說法。令無數千人皆發阿耨多羅三藐三菩提心。

Vimalakirti Qingx (id-6)

Hitt sijun, Sariputra singsiu Vuddyy uidig ee sintongx laii anxnex sniu, “Narr posad simx cingjing, vudtow dyrr cingjing. Guanw ee Sewjunx jyr posad ee sii, simx qamxx si byy cingjing, mrjiacc vudtow iarr si zucuw byy cingjing?”

Vuddyy jai'ngiaw ix soxx sniu, dyrr qra ix qongw, “Liw sniu sniaw kuanw? Zit qapp guec qamxx si byy cingjing, mrjiacc cnimii :ee knuar be diyc?”

Rinr qongw, “M si, Sewjunx! Si cnimii :ee qaqi ee bunrdee, berdangr quijue zit qapp guec.”

“Sariputra! Jiongwsingx u juergiap mrjiacc knuar be diyc Zulaii vudtow ee jonggiamm qapp cingjing, berdangr quijue Zulaii. Sariputra! Guaw jitt xee qoktow guanvunw cingjing, mrqycc liw knuar be diyc.”

Hitt sijum, Sikhin(Quewlee) Brahma Ongg qra Sariputra qongw, “M tangx anxnex sniu, qongw jitt xee vudtow byy cingjing. Si anwjnuaw lehh? Guaw knuar quer Sakyamuni ee vudtow cingjing, kyxviw Jurtai Tenqiongx.”

Sariputra qongw, “Guaw knuar diyc jitt xee qoktow juann kiulingg, knikamr, ciwper, suabuxliap, qapp jerje jiyhtauu ee snuax, siwqer ciongmuaw uwuer.”

Quewlee Brahma qongw, “Zinjiaw simx u quanqe, byy jiauww vut ee diwhui ee enqor, knuar jitt xee qoktow liahjyr byy cingjing. Sariputra! Posad duiww itcer jiongwsingx longxx vingdingw, cimx simx cingjing, jiauww vut ee diwhui dyrr tangx qnir diyc jitt xee vudtow ee cingjing.”

Dyrr anxnex, Vuddyy iong kajingxtauu cic de. Liammisii, samcenx daircenx sewqair virr vaccingx jerje jiongw dinvyw jongsig, kyxviw Ratnavyuha (Vyw Jonggiamm) Vut ee Anantagunaratnavyuha (Buliong Qongdig Vyw Jonggiamm) qoktow. Itcer dairjiongr janwtanr qongxx m bad duw .quer, zicniaw longxx knuar diyc qaqi jre dirr vyxlenhuex-dingw.

Vuddyy qra Sariputra qongw, “Liw cniaw quanknuar jitt xee vudtow ee jonggiamm qapp cingjing.”

Sariputra qongw, “Hyw, Sewjunx! Guanvunw byy knuar .diyc, guanvunw byy tniax .diyc. Dnaxx vut qoktow ee jonggiamm qapp cingjing longxx u cuthen.”

Vuddyy qra Sariputra qongw, “Guaw jitt xee vut ee qoktow siongsiongg si jitt kuanw cingjing. Uirr beh dro hardingw ee langg ee enqor, mrjiacc henrcud jitt hy jiongxjiongw ee og qapp byy cingjing ee toxde. Kyxviw jiongww tenzinn an' qang jit xee vyxquir ee kiwqu cruw jiahsit, jiauww inx ee hokdig, vngrcair byy qangg. Zucuw, Sariputra! Narr langg simx cingjing, dyrr qnir diyc jitt xee toxde ee qongdig jonggiamm.”

Dng' Vuddyy henrcud jitt xee qoktow jonggiamm qapp cingjing ee sii, Ratnakara soxx daiwniaw ee go-vah xee diongxjiaw ee qniaw longxx did diyc byy snex-siw ee diwhui, veh-bxan sir-cingx langg longxx huatsimx dirr anuttara-samyak-sambodhi. Vuddyy qra sintongx ee kax siux .dngw .laii, sewqair qycc kuehok guanvunw ee kuanw. Qriuu sniabunn ee snax-bxan nng-cingx xee tenzinn qapp langg jaix iuxhuii ee henrsiong longxx si busiongg, uanxlii din’aix qapp uwuer did diyc huatganw cingjing. Veh-cingx xee bikiu byy knikib jiongxjiongw henrsiong,  liauxqaiw diyc huanlyw bedjin ee iwqingw.

(Vimalakirti Sutra - Chapter I Purification of the Buddha-Field 6)

Thereupon, magically influenced by the Buddha, the venerable Sariputra had this thought: "If the buddha-field is pure only to the extent that the mind of the bodhisattva is pure, then, when Sakyamuni Buddha was engaged in the career of the bodhisattva, his mind must have been impure. Otherwise, how could this buddha-field appear to be so impure?"

The Buddha, knowing telepathically the thought of venerable Sariputra, said to him, "What do you think, Sariputra? Is it because the sun and moon are impure that those blind from birth do not see them?"

Sariputra replied, "No, Lord. It is not so. The fault lies with those blind from birth, and not with the sun and moon."

The Buddha declared, "In the same way, Sariputra, the fact that some living beings do not behold the splendid display of virtues of the buddha-field of the Tathagata is due to their own ignorance. It is not the fault of the Tathagata. Sariputra, the buddha-field of the Tathagata is pure, but you do not see it."

Then the Brahma Sikhin said to the venerable Sariputra, "Reverend Sariputra, do not say that the buddha-field of the Tathagata is impure. Reverend Sariputra, the buddha-field of the Tathagata is pure. I see the splendid expanse of the buddha-field of the Lord Sakyamuni as equal to the splendor of, for example, the abodes of the highest deities."

Then the venerable Sariputra said to the Brahma Sikhin, "As for me, O Brahma, I see this great earth, with its highs and lows, its thorns, its precipices, its peaks, and its abysses, as if it were entirely filled with ordure."

Brahma Sikhin replied, "The fact that you see such a buddha-field as this as if it were so impure, reverend Sariputra, is a sure sign that there are highs and lows in your mind and that your positive thought in regard to the buddha-gnosis is not pure either. Reverend Sariputra, those whose minds are impartial toward all living beings and whose positive thoughts toward the buddha-gnosis are pure see this buddha-field as perfectly pure."

Thereupon the Lord touched the ground of this billion-world-galactic universe with his big toe, and suddenly it was transformed into a huge mass of precious jewels, a magnificent array of many hundreds of thousands of clusters of precious gems, until it resembled the universe of the Tathagata Ratnavyuha, called Anantagunaratnavyuha. Everyone in the entire assembly was filled with wonder, each perceiving himself seated on a throne of jeweled lotuses.

Then, the Buddha said to the venerable Sariputra, "Sariputra, do you see this splendor of the virtues of the buddha-field?"

Sariputra replied, "I see it, Lord! Here before me is a display of splendor such as I never before heard of or beheld!"

The Buddha said, "Sariputra, this buddha-field is always thus pure, but the Tathagata makes it appear to be spoiled by many faults, in order to bring about the maturity of the inferior living beings. For example, Sariputra, the gods of the Trayastrimsa heaven all take their food from a single precious vessel, yet the nectar which nourishes each one differs according to the differences of the merits each has accumulated. Just so, Sariputra, living beings born in the same buddha-field see the splendor of the virtues of the buddha-fields of the Buddhas according to their own degrees of purity."

When this splendor of the beauty of the virtues of the buddha-field shone forth, eighty-four thousand beings conceived the spirit of unexcelled perfect enlightenment, and the five hundred Licchavi youths who had accompanied the young Licchavi Ratnakara all attained the conformative tolerance of ultimate birthlessness.

Then, the Lord withdrew his miraculous power and at once the buddha-field was restored to its usual appearance. Then, both men and gods who subscribed to the disciple-vehicle thought, "Alas! All constructed things are impermanent."

Thereby, thirty-two thousand living beings purified their immaculate, undistorted Dharma-eye in regard to all things. The eight thousand bhikshus were liberated from their mental defilements, attaining the state of nongrasping. And the eighty-four thousand living beings who were devoted to the grandeur of the buddha-field, having understood that all things are by nature but magical creations, all conceived in their own minds the spirit of unexcelled, totally perfect enlightenment.

(維摩詰所說經第一品 佛國之6)

爾時舍利弗。承佛威神作是念。若菩薩心淨則佛土淨者。我世尊本為菩薩時意豈不淨。而是佛土不淨若此。佛知其念即告之言。於意云何。日月豈不淨耶。而盲者不見。對曰不也。世尊。是盲者過非日月咎。舍利弗。眾生罪故不見如來佛土嚴淨。非如來咎。舍利弗。我此土淨而汝不見。爾時螺髻梵王語舍利弗。勿作是意。謂此佛土以為不淨。所以者何。我見釋迦牟尼佛土清淨。譬如自在天宮。舍利弗言。我見此土。丘陵坑坎荊蕀沙礫。土石諸山穢惡充滿。螺髻梵言。仁者心有高下。不依佛慧故。見此土為不淨耳。舍利弗。菩薩於一切眾生。悉皆平等。深心清淨。依佛智慧則能見此佛土清淨。於是佛以足指按地。即時三千大千世界若干百千珍寶嚴飾。譬如寶莊嚴佛無量功德寶莊嚴土。一切大眾歎未曾有。而皆自見坐寶蓮華。佛告舍利弗。汝且觀是佛土嚴淨。舍利弗言。唯然世尊。本所不見。本所不聞。今佛國土嚴淨悉現。佛語舍利弗。我佛國土常淨若此。為欲度斯下劣人故。示是眾惡不淨土耳。譬如諸天共寶器食隨其福德飯色有異。如是舍利弗。若人心淨便見此土功德莊嚴。當佛現此國土嚴淨之時。寶積所將五百長者子皆得無生法忍。八萬四千人皆發阿耨多羅三藐三菩提心。佛攝神足。於是世界還復如故。求聲聞乘三萬二千天及人。知有為法皆悉無常。遠塵離垢得法眼淨。八千比丘不受諸法漏盡意解。

Vimalakirti Qingx (id-5)

Hitt sijun, diongxjiaw ee qniaw Ratnakara qongw jitt siuw jimgensix liauxau duiww Vuddyy qongw, “Sewjunx! Jitt go-vah xee diongxjiaw ee qniaw longxx ixqingx huatsimx dirr anuttara-samyak-sambodhi, sniu beh tniax diyc zuhyy did diyc vut qoktow ee cingjing. Dna’ hibang Sewjunx enxsuad posad cingjing qoktow ee soxx jyr.”

Vuddyy qongw, “Jin’ hyw, Ratnakara! Liw tangx uirr jiongww posad mng Zulaii cingjing qoktow ee soxx jyr. Liw jimjiog tniax. Jimjiog tniax liauw hyw hyw aw sniu. Guaw beh uirr liw suatbingg.”

Dyrr anxnex, Ratnakara qapp go-vah xee diongxjiaw ee qniaw siurqaur decc tniax.

Vuddyy qongw, “Ratnakara! Qokk lui jiongwsingx dyrr si posad ee vudtow. Si anwjnuaw lehh? Posad jiauww soxx qauwhuar ee jiongwsingx laii qenwlip vudtow, jiauww soxx quihok ee jiongwsingx laii qenwlip vudtow, jiauww jiongwsingx ingqaix dirr sniaw qog zip vut ee diwhui laii qenwlip vudtow, jiauww jiongwsingx ingqaix dirr sniaw qog kiw posad ee qinx-singr laii qenwlip vudtow. Si anwjnuaw lehh? Posad qenwlip cingjing ee qoktow, longxx uirdiyhh lirig jiongwsingx ee enqor. Kyxviw u langg beh dirr kangx de kiw cur, suiir kir jyr longxx byy jiongwgai. Narr beh dirr hukongx dyrr kiw be sxingg. Posad iarr si zucuw, uirr singjiu jiongwsingx, soxiw beh qenwlip vudqog, beh qenwlip ee vudqog be dirr hukongx. 

Ratnakara! Qaidongx jaix dit simx sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, byy tiamxmi ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Cimx simx sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, qongdig uanvi ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Potesimx sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, Dairsing ee jiongwsiongx e ongxsingx kir ix ee qoktow. 

Vowsix sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, itcer longxx tangx siawsag ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Cisiuw qaiwlut sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, jap hxang sxen sidjenr uanbuanw ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Zimxsiu kutziok sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, snax-jap-zi jiongw siongwtew jonggiamm ee jiongwsingx e ongxsingx kir ix ee qoktow.

Jingjinr sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, qutlat siulen itcer qongdig ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Sendnia sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, liab simx byy luan ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Diwhui sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, u jniar dniardiyc ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Sir buliong simx sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, singjiu jusimx, visimx, hixsimx, qapp siawsimx ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Sir hxang siuxho sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, soxx siuxho ixqingx did qaixtuad ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Hongven si posad cingjing ee qoktow. Posad jniaa vut ee sii, dirr itcer hxuad did hongven byy jiongwgai ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Snax-jap-cid jiongw dy sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, u (sir) liamrju, (sir) jniar kinn, (sir) sintongx, (go) qinx, (go) lat, (cid) qakdi, qapp (veh) jniar dy ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Huehiongr ee simx sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, itcer qongdig uanvi :ee e dirr ix ee qoktow. 

Suathuad siauduu veh jiongw huanrlan sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, qoktow byy snax jiongw og qapp veh jiongw huanrlan.

Qaqi siuw qaiwlut, byy qicir vadd langg ee quewsid sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, qoktow byy 'huanrqimr" jitt hy dairjir.

Jap hxang sxen sriok posad cingjing ee qoktow. Posad jniaa vut ee sii, be iauxsiu, dua huwquir, hing’uii cingjing, soxx qongw longxx jinsit, dniardnia kinx sniax ser sueh, quanwsiok be lirkuix, gauu diauhyy jingsiong, soxx qongw vitdnia u lirig, byy uanwdor, byy siurkir, qapp u jniar qenwsig ee jiongwsingx e ongxsingx kir ix ee qoktow. 

Zucuw, Ratnakara! Posad u dit simx, dyrr tangx huatsimx beh sidjenr. U huatsimx beh sidjenr, dyrr tangx did diyc cimx simx. U cimx simx, iwliam dyrr tangx quihok. Iwliam quihok, dyrr tangx sidjenr. U sidjenr, dyrr tangx huehiongr. U huehiongr, dyrr u hongven. U hongven, dyrr tangx singjiu jiongwsingx. U singjiu jiongwsingx, vudtow dyrr cingjing. Vudtow cingjing, enxsuad ee Hxuad dyrr cingjing. Enxsuad ee Hxuad cinjing, diwhui dyrr cingjing. Diwhui cingjing, simx dyrr cingjing. Simx cingjing, itcer qongdig dyrr longxx cingjing. Soxiw qongxx, Ratnakara! Narr posad beh did diyc cingjing ee qoktow, diyhh cingjing ix ee simx. Ix ee simx cingjing, vudtow dyrr cingjing.”

(Vimalakirti Sutra - Chapter I Purification of the Buddha-Field 5)

Then, the young Licchavi Ratnakara, having celebrated the Buddha with these verses, further addressed him: "Lord, these five hundred young Licchavis are truly on their way to unexcelled, perfect enlightenment, and they have asked what is the bodhisattvas' purification of the buddha-field. Please, Lord, explain to them the bodhisattvas' purification of the buddha-field!"

Upon this request, the Buddha gave his approval to the young Licchavi Ratnakara: "Good, good, young man! Your question to the Tathagata about the purification of the buddha-field is indeed good. Therefore, young man, listen well and remember! I will explain to you the purification of the buddha-field of the bodhisattvas."

"Very good, Lord," replied Ratnakara and the five hundred young Licchavis, and they set themselves to listen.

The Buddha said, "Noble sons, a buddha-field of bodhisattvas is a field of living beings. Why so? A bodhisattva embraces a buddha-field to the same extent that he causes the development of living beings. He embraces a buddha-field to the same extent that living beings become disciplined. He embraces a buddha-field to the same extent that, through entrance into a buddha-field, living beings are introduced to the buddha-gnosis. He embraces a buddha-field to the same extent that, through entrance into that buddha-field, living beings increase their holy spiritual faculties. Why so? Noble son, a buddha-field of bodhisattvas springs from the aims of living beings.

"For example, Ratnakara, should one wish to build in empty space, one might go ahead in spite of the fact that it is not possible to build or to adorn anything in empty space. In just the same way, should a bodhisattva, who knows full well that all things are like empty space, wish to build a buddha-field in order to develop living beings, he might go ahead, in spite of the fact that it is not possible to build or to adorn a buddha-field in empty space.

"Yet, Ratnakara, a bodhisattva's buddha-field is a field of positive thought. When he attains enlightenment, living beings free of hypocrisy and deceit will be born in his buddha-field.

"Noble son, a bodhisattva's buddha-field is a field of high resolve. When he attains enlightenment, living beings who have harvested the two stores and have planted the roots of virtue will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of virtuous application. When he attains enlightenment living beings who live by all virtuous principles will be born in his buddha-field.

"A bodhisattva's buddha-field is the magnificence of the conception of the spirit of enlightenment. When he attains enlightenment, living beings who are actually participating in the Mahayana will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of generosity. When he attains enlightenment, living beings who give away all their possessions will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of tolerance. When he attains enlightenment, living beings with the transcendences of tolerance, discipline, and the superior trance - hence beautiful with the thirty-two auspicious signs - will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of meditation. When he attains enlightenment, living beings who are evenly balanced through mindfulness and awareness will be born in his buddha-field.

"A bodhisattva's buddha-field is a field of wisdom. When he attains enlightenment, living beings who are destined for the ultimate will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the four immeasurables. When he attains enlightenment, living beings who live by love, compassion, joy, and impartiality will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the four means of unification. When he attains enlightenment, living beings who are held together by all the liberations will be born in his buddha-field.

"A bodhisattva's buddha-field is skill in liberative technique.

When he attains enlightenment, living beings skilled in all liberative techniques and activities will be born in his buddha-field.

"A bodhisattva's buddha-field consists of the thirty-seven aids to enlightenment. Living beings who devote their efforts to the four foci of mindfulness, the four right efforts, the four bases of magical power, the five spiritual faculties, the five strengths, the seven factors of enlightenment, and the eight branches of the holy path will be born in his buddha-field.

"A bodhisattva's buddha-field is his mind of total dedication. When he attains enlightenment, the ornaments of all virtues will appear in his buddha-field.

"A bodhisattva's buddha-field is the doctrine that eradicates the eight adversities. When he attains enlightenment, the three bad migrations will cease, and there will be no such thing as the eight adversities in his buddha-field.

"A bodhisattva's buddha-field consists of his personal observance of the basic precepts and his restraint in blaming others for their transgressions. When he attains enlightenment, even the word 'crime' will never be mentioned in his buddha-field.

"A bodhisattva's buddha-field is the purity of the path of the ten virtues. When he attains enlightenment, living beings who are secure in long life, great in wealth, chaste in conduct, enhanced by true speech, soft-spoken, free of divisive intrigues and adroit in reconciling factions, enlightening in their conversations, free of envy, free of malice, and endowed with perfect views will be born in his buddha-field.

"Thus, noble son, just as is the bodhisattva's production of the spirit of enlightenment, so is his positive thought. And just as is his positive thought, so is his virtuous application.

"His virtuous application is tantamount to his high resolve, his high resolve is tantamount to his determination, his determination is tantamount to his practice, his practice is tantamount to his total dedication, his total dedication is tantamount to his liberative technique, his liberative technique is tantamount to his development of living beings, and his development of living beings is tantamount to the purity of his buddha-field. The purity of his buddha-field reflects the purity of living beings; the purity of the living beings reflects the purity of his gnosis; the purity of his gnosis reflects the purity of his doctrine; the purity of his doctrine reflects the purity of his transcendental practice; and the purity of his transcendental practice reflects the purity of his own mind."

(維摩詰所說經第一品 佛國之5)

爾時長者子寶積。說此偈已白佛言。世尊。是五百長者子。皆已發阿耨多羅三藐三菩提心。願聞得佛國土清淨。唯願世尊。說諸菩薩淨土之行。佛言。善哉寶積。乃能為諸菩薩問於如來淨土之行。諦聽諦聽善思念之。當為汝說。於是寶積及五百長者子。受教而聽。佛言。寶積。眾生之類是菩薩佛土。所以者何。菩薩隨所化眾生而取佛土。隨所調伏眾生而取佛土。隨諸眾生應以何國入佛智慧而取佛土。隨諸眾生應以何國起菩薩根而取佛土。所以者何。菩薩取於淨國。皆為饒益諸眾生故。譬如有人欲於空地造立宮室隨意無礙。若於虛空終不能成。菩薩如是。為成就眾生故願取佛國。願取佛國者非於空也。寶積。當知直心是菩薩淨土。菩薩成佛時不諂眾生來生其國。深心是菩薩淨土。菩薩成佛時具足功德眾生來生其國。菩提心是菩薩淨土。菩薩成佛時大乘眾生來生其國。布施是菩薩淨土。菩薩成佛時一切能捨眾生來生其國。持戒是菩薩淨土。菩薩成佛時行十善道滿願眾生來生其國。忍辱是菩薩淨土。菩薩成佛時三十二相莊嚴眾生來生其國。精進是菩薩淨土。菩薩成佛時勤修一切功德眾生來生其國。禪定是菩薩淨土。菩薩成佛時攝心不亂眾生來生其國。智慧是菩薩淨土。菩薩成佛時正定眾生來生其國。四無量心是菩薩淨土。菩薩成佛時成就慈悲喜捨眾生來生其國。四攝法是菩薩淨土。菩薩成佛時解脫所攝眾生來生其國。方便是菩薩淨土。菩薩成佛時於一切法方便無礙眾生來生其國。三十七道品是菩薩淨土。菩薩成佛時念處正勤神足根力覺道眾生來生其國。迴向心是菩薩淨土。菩薩成佛時得一切具足功德國土。說除八難是菩薩淨土。菩薩成佛時國土無有三惡八難。自守戒行不譏彼闕是菩薩淨土。菩薩成佛時國土無有犯禁之名。十善是菩薩淨土。菩薩成佛時命不中夭。大富梵行所言誠諦。常以軟語眷屬不離。善和諍訟言必饒益。不嫉不恚正見眾生來生其國。如是寶積。菩薩隨其直心則能發行。隨其發行則得深心。隨其深心。則意調伏。隨意調伏則如說行。隨如說行則能迴向。隨其迴向則有方便。隨其方便則成就眾生。隨成就眾生則佛土淨。隨佛土淨則說法淨。隨說法淨則智慧淨。隨智慧淨則其心淨。隨其心淨則一切功德淨。是故寶積。若菩薩欲得淨土當淨其心。隨其心淨則佛土淨。