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。

Vimalakirti Qingx (jap-1)

Derr Jap Pinw: Jikju Pangbi Vut

Hitt sijun, Sariputra simlai sniu qongxx, “Beh daur :ar. Jiaxee posad beh jiac sniaw lehh?”

Hitt sii, Vimalakirti jai’ngiaw ix soxx sniu, dyrr qra qongw, “Vuddyy enxsuad quer veh jiongw qaixtuad. Zinjiaw u siongsinr qycc u hongrhingg, nacc tangx dirr tniax Hxuad ee sii qycc decc sniu jiac? Narr beh jiac, siyxdanw lehh. E hro liw jiac diyc m bad jiac .quer .ee.”

Hitt sii, Vimalakirti dyrr zip samadhi, ixx sintongx-lat dirr dairjiongr binrjingg henrcud dirr sewqair dingxbin quer sir-jap-zi diauu Ganges Hyy suax sowliong ee vudtow, u jit xee qog qiyr jyr Sarvagandhasugandha (Qokk Jiongw Pangbi), vut hy jyr Sugandhakuta(Jikju Pangbi), jitmaw iaxx dilehh. Hitt qog ee pangkir vixqaur sibhongx jiongww vut ee sewqair ixqip zinqanx qapp tenzinn ee pangkir longxx kacc ngiaa. Hitt xee qoktow byy sniabunn iacc pratyekabuddha, dna’ u cingjing ee dua posad. Vut uirr inx enxsuad Hxuad. Hitt xee sewqair itcer longxx ixx pangbi jyr lauqyh, qniaa .quer ee soxjai, huehngg qapp uanlimm longxx u pangbi. Hiax ee jiahsit pangx cingwcingr, tangx tuann qaur sibhongx buliong sewqair. Hitt sii, hitt xui vut qapp jiongww posad jre lecc dauwdin jiac. U jerje xui tenjuw longxx hy jyr Gandhavyuhahara(Pangbi Jonggiamm), longxx huatsimx dirr anuttara-samyak-sambodhi, qiong’iongw hitt xui vut qapp jiongww posad. Jiaxee dairjiongr byy jit xee byy knuar .diyc.

Hitt sii, Vimalakirti mng jiongww posad qongxx, “Jiongww zinjiaw! Si’angw tangx kir hitt xui vut hiax jah quaw vng .dngw .laii?”

In’ui Manjusri u uisinn-lat, soxiw dag’ee longxx diam diam.

Vimalakirti qongw, “Linw jiaxee zinjiaw, qamxx be qamxqag qenwsiaur?”

Manjusri qongw, “Vuddyy u qongw .quer, qongxx m tangx knuawkinx byy yc :ee.”

Hitt sijun, Vimalakirti byy an’ jyrui vreh kiw, dirr huathue ee jingwlangg binrjingg venr cud jit xee posad .cud .laii. Huawsinx-posad hyw siongwmau, qongbingg, uidig buviw, sringr quer huathue lairdew ee jingwlangg. Vimalakirti qra ix qongw, "Liw kir sewqair dingxbin quer cincniu sir-jap-zi diauu Ganges Hyy suax ee sowliong hiacc je ee vudtow, u jit xee qog qiyr jyr Qokk Jiongw Pangbi. Vut hy jyr Jikju Pangbi, ham’ jiongww posad dauwdin jre lecc jiac. Liw kir hiax jiauww guaw ee ue qongw, 'Vimalakirti hiongr Sewjunx ee kax qui lecc vair, hiongr liw dua dua mngranx, mng qongxx kixqux si m si hranw did puawvni, hranw did huanlyw, si m si u anlok. Hibang Sewjunx qra jiac cunx :ee sisiar hro syvyy sewqair tangx jyr vudsu, hro jiaxee hingr siyxsingg :ee tangx suan'iongg Dairsing ee Dy, iarr hro Zulaii ee miasniax dirr siwqer virr tniax .diyc.'"

Hitt sii, huawsinx-posad dyrr dirr huathue sringx qaur dingxbin. Jingwlangg longxx knuar diyc ix kir qaur Qokk Jiongw Pangbi ee sewqair hiongr  hitt xui vut ee kax vair, qycc tniax diyc ix qongw, “Vimalakirti hiongr sewjunx ee kax qui lecc vair, hiongr liw dua dua mngranx, mng qongxx kixqux si m si hranw did puawvni, hranw did huanlyw, si m si u anlok. Hibang Sewjunx qra jiac cunx :ee sisiar hro syvyy sewqair tangx jyr vudsu, hro jiaxee hingr siyxsingg :ee tangx suan'iongg Dairsing ee Dy, iarr hro Zulaii ee miasniax dirr siwqer virr tniax .diyc.”

Hiaxee jiongww dairsu knuar diyc huawsinx-posad, janwtanr qongxx ixjaw m bad duw  .quer.  Inx mng Vuddyy qongxx, “Jitt xui siongrzinn an’ dyhh laii? Syvyy Sewqair dirr dyc'ui? Simxmic qiyr jyr hingr siyxsingg :ee?”

Vuddyy qra inx qongw, “Erbin qingquer cincniu sir-jap-zi diauu Ganges Hyy suax ee sowliong hiacc je ee vudtow, u jit xee sewqair qiyr jyr Syvyy, vut hy jyr Sakyamuni, jitmaw dirr gnow-lyy og sxer uirr hingr siyxsingg ee jiongwsingx enxsuad qauwgi. Hiax u jit xee posad qiyr jyr Vimalakirti, diamr dirr vutkyw-sugi ee qaixtuad qingxqair, uirr jiongww posad suathuad, soxiw kenxpair huawsinx-posad laii cing’iongg guaw ee miaa, vingwcniaw janwtanr jitt xee qoktow, hro hiaxee posad jingqax qongdig.”

Hiaxee posad qongw, “Jitt xee langg tangx jyr jitt hy venwhuar, uidig ee ligliong qapp byy qnia’uir ee sintongx-lat si m si jiokk dua?”

Vuddyy qongw, “Jiokk dua. Itcer sibhongx, ix longxx tangx paiwkenw huawsinx sihingg vudsu laii lirig jiongwsingx.”

Dyrr anxnex, Jikju Pangbi Zulaii iong jerje pangx vxuah drew muaw pangx vng hro huawsinx-posad. Hitt sii, hiaxee qauw-vah-bxan xee posad longxx huad sniax qongw, “Guaw beh vaiwhongw Syvyy Sewqair kir qiong’iongw Sakyamuni Vut, qycc beh qnir Vimalakirti dringw jerje posad.”

Vuddyy qongw, “Linw tangx kir. Diyhh qra linw sinkux ee pangbi siux .kiw .laii, m tangx hro hiaxee jiongwsingx kiw gihik iacc jipdiok ee simx. Qycc diyhh kiwsag linw ee guanvunw ee hxingg, m tangx hro hitt qog beh qriuu jyr posad :ee jurvix snix kiw qenwsiaur. Qycc linw dirr hiax m tangx u kingsi qapp iamwor ee sniurhuad. Si anwjnuaw lehh? Sibhongx qoktow longxx cincniu hukongx. Qycc hiaxee vut uirr beh qauwhuar jerje hingr siyxsingg :ee, be juanvo henrcud cingjing ee qoktow ne.”

Hitt sii, huanwsinx-posad qacc u jiapsiu vxuah ee vng, dyrr ham’ hitt qauw-vah-bxan xui posad dauwdin, singsiu vut ee uisinn qapp Vimalakirti ee lat, dirr hitt xee sewqair hutzenn byy .kir, bak nih quw jiqanx dyrr qaur Vimalakirti ee cur. Hitt sii, Vimalakirti dyrr venr cud qauw-vah-bxan jiah sraix-jyrui, cincniu jinwjingg :ee hiacc bixhyw qapp jonggiamm. Jiongww posad longxx jre .kiw .kir. Jitt xee huawsinx-posad qra drew muaw pangx vng ee vxuah qaux hro Vimalakirti. Vng ee pangbi tuann qaur Vaisali Sniaa qapp samcenx daircenx sewqair. Hitt sii, Vaisali ee brahman qapp qusu dringw pnri diyc jitt xee pangx bi, srinx qapp simx longxx kuaiwir, janwtanr qongxx m bad u :ee. 

Diongxjiaw ee tauu Candracchattra cua veh-bxan sir-cingx langg zip laii Vimalakirti ee cur-lai, knuar diyc cur-lai u jiokk je posad, soxu sraix-jyrui iurr quann iurr kuah iurr jonggiamm, longxx dua hnuahiw, hiongr posad qapp dua derjuw qingwlew liauxau dyrr dirr vnix:a kia. Jiongww toxde-sinn, hukongx-sinn, ixqip iogqair qapp sikqair jiongww tnisinn pnri diyc jitt xee pangx bi, iarr longxx zip laii Vimalakirti ee cur-lai. 

Hitt sii, Vimalakirti qra Sariputra dringw jerje dua sniabunn qongw, “Zinjiaw! Tangx jiac Zualii qamlo-bi ee vng, ixx dairvix soxx venwhuar :ee. M tangx ixx iuxhan ee iwliam laii jiac, e be siauhuar.”

U byy qang sniurhuad ee sniabunn simlai sniu qongxx, "Jiaxee vng jiacc jiyw, beh nacc u qraur hro dairjiongr muixx jit xee jiac?"

Huawsinx-posad qongw, “M tangx ixx sniabunn ee siyw dxig qapp siyw diwhui laii cunxdok Zulaii buliong ee hog qapp diwhui. Suwhaiw e dax, jitt xee vng buqiongjin. Qaxsuw soxu langg longxx cincniu Sumera Snuax hiacc dua jiac, jiaxee vng simrjiww jiac jit qiab iaxx jiac be uann. Si anwjnuaw lehh? Buqiongjin ee siuw qaiwlut, sendnia, diwhui, qaixtuad, qapp qaixtuad diqenr jitt go hxang ee qongdig uanvi, soxx jiac :ee e cunx, quibuew be jin.”

Dyrr anxnex, vxuah ee vng longxx hro jingwlangg jiac vaw iauxx jiac be liauw. Jiongww posad, sniabunn, tenzinn, qapp langg u jiac jitt xee vng :ee, srinx an'unw qapp kuaiwlok, kyxviw Sarvasukhamandita(Itcer Kuaiwlok Jonggiamm) Qog ee jiongww posad. Qycc inx qui' srinx ee mngqngxkangx longxx huad cud pangx bi, iarr cincniu Qokk Jiongw Pangbi qoktow ee qokk jiongw ciu ee pangbi.

(Vimalakirti Sutra - Chapter X The Feast Brought by the Emanated Incarnation 1)

Thereupon, the venerable Sariputra thought to himself, "If these great bodhisattvas do not adjourn before noontime, when are they going to eat?"

The Licchavi Vimalakirti, knowing telepathically the thought of the venerable Sariputra, spoke to him: "Reverend Sariputra, the Tathagata has taught the eight liberations. You should concentrate on those liberations, listening to the Dharma with a mind free of preoccupations with material things. Just wait a minute, reverend Sariputra, and you will eat such food as you have never before tasted."

Then, the Licchavi Vimalakirti set himself in such a concentration and performed such a miraculous feat that those bodhisattvas and those great disciples were enabled to see the universe called Sarvagandhasugandha, which is located in the direction of the zenith, beyond as many buddha-fields as there are sands in forty-two Ganges rivers. There the Tathagata named Sugandhakuta resides, lives, and is manifest. In that universe, the trees emit a fragrance that far surpasses all the fragrances, human and divine, of all the buddha-fields of the ten directions. In that universe, even the names "disciple" and "solitary sage" do not exist, and the Tathagata Sugandhakuta teaches the Dharma to a gathering of bodhisattvas only. In that universe, all the houses, the avenues, the parks, and the palaces are made of various perfumes, and the fragrance of the food eaten by those bodhisattvas pervades immeasurable universes.

At this time, the Tathagata Sugandhakuta sat down with his bodhisattvas to take his meal, and the deities called Gandhavyuhahara, who were all devoted to the Mahayana, served and attended upon the Buddha and his bodhisattvas. Everyone in the gathering at the house of Vimalakirti was able to see distinctly this universe wherein the Tathagata Sugandhakuta and his bodhisattvas were taking their meal.

The Licchavi Vimalakirti addressed the whole gathering of bodhisattvas: "Good sirs, is there any among you who would like to go to that buddha-field to bring back some food?"

But, restrained by the supernatural power of Manjusri, none of them volunteered to go.

The Licchavi Vimalakirti said to crown prince Manjusri, "Manjusri, are you not ashamed of such a gathering?"

Manjusri replied, "Noble sir, did not the Tathagata declare, 'Those who are unlearned should not be despised'?"

Then, the Licchavi Vimalakirti, without rising from his couch, magically emanated an incarnation-bodhisattva, whose body was of golden color, adorned with the auspicious signs and marks, and of such an appearance that he outshone the whole assembly. The Licchavi Vimalakirti addressed that incarnated bodhisattva: "Noble son, go in the direction of the zenith and when you have crossed as many buddha-fields as there are sands in forty-two Ganges rivers, you will reach a universe called Sarvagandhasugandha, where you will find the Tathagata Sugandhakuta taking his meal. Go to him and, having bowed down at his feet, make the following request of him:

"'The Licchavi Vimalakirti bows down one hundred thousand times at your feet, O Lord, and asks after your health - if you have but little trouble, little discomfort, little unrest; if you are strong, well, without complaint, and living in touch with supreme happiness.'

"Having thus asked after his health, you should request of him 'Vimalakirti asks the Lord to give me the remains of your meal, with which he will accomplish the buddha-work in the universe called Saha. Thus, those living beings with inferior aspirations will be inspired with lofty aspirations, and the good name of the Tathagata will be celebrated far and wide."

At that, the incarnated bodhisattva said, "Very good!" to the Licchavi Vimalakirti and obeyed his instructions. In sight of all the bodhisattvas, he turned his face upward and was gone, and they saw him no more. When he reached the universe Sarvagandhasugandha, he bowed down at the feet of the Tathagata Sugandhakuta and said, "Lord, the bodhisattva Vimalakirti, bowing down at the feet of the Lord, greets the Lord, saying: 'Do you have little trouble, little discomfort, and little unrest? Are you strong, well, without complaint, and living in touch with the supreme happiness?' He then requests, having bowed down one hundred thousand times at the feet of the Lord: 'May the Lord be gracious and give to me the remains of his meal in order to accomplish the buddha-work in the universe called Saha. Then, those living beings who aspire to inferior ways may gain the intelligence to aspire to the great Dharma of the Buddha, and the name of the Buddha will be celebrated far and wide.'"

At that the bodhisattvas of the buddha-field of the Tathagata Sugandhakuta were astonished and asked the Tathagata Sugandhakuta, "Lord, where is there such a great being as this? Where is the universe Saha? What does he mean by 'those who aspire to inferior ways'?"

Having thus been questioned by those bodhisattvas, the Tathagata Sugandhakuta said, "Noble sons, the universe Saha exists beyond as many buddha-fields in the direction of the nadir as there are sands in forty-two Ganges rivers. There the Tathagata Sakyamuni teaches the Dharma to living beings who aspire to the inferior ways, in that buddha-field tainted with five corruptions. There the bodhisattva Vimalakirti, who lives in the inconceivable liberation, teaches the Dharma to the bodhisattvas. He sends this incarnation-bodhisattva here in order to celebrate my name, in order to show the advantages of this universe, and in order to increase the roots of virtue of those bodhisattvas."

The bodhisattvas exclaimed, "How great must that bodhisattva be himself if his magical incarnation is thus endowed with supernatural power, strength, and fearlessness!"

The Tathagata said, "The greatness of that bodhisattva is such that he sends magical incarnations to all the buddha-fields of the ten directions, and all these incarnations accomplish the buddha-work for all the living beings in all those buddha-fields."

Then, the Tathagata Sugandhakuta poured some of his food, impregnated with all perfumes, into a fragrant vessel and gave it to the incarnation-bodhisattva. And the ninety million bodhisattvas of that universe volunteered to go along with him: "Lord, we also would like to go to that universe Saha, to see, honor, and serve the Buddha Sakyamuni and to see Vimalakirti and those bodhisattvas."

The Tathagata declared, "Noble sons, go ahead if you think it is the right time. But, lest those living beings become mad and intoxicated, go without your perfumes. And, lest those living beings of the Saha world become jealous of you, change your bodies to hide your beauty. And do not conceive ideas of contempt and aversion for that universe. Why? Noble sons, a buddha-field is a field of pure space, but the Lord Buddhas, in order to develop living beings, do not reveal all at once the pure realm of the Buddha."

Then the incarnation-bodhisattva took the food and departed with the ninety million bodhisattvas and by the power of the Buddha and the supernatural operation of Vimalakirti, disappeared from that universe Sarvagandhasugandha and stood again in the house of Vimalakirti in a fraction of a second. The Licchavi Vimalakirti created ninety million lion-thrones exactly like those already there, and the bodhisattvas were seated.

Then, the incarnation-bodhisattva gave the vessel full of food to Vimalakirti, and the fragrance of that food permeated the entire great city of Vaisali and its sweet perfume spread throughout one hundred universes. Within the city of Vaisali, the brahmans, householders, and even the Licchavi chieftain Candracchattra, having noticed this fragrance, were amazed and filled with wonder. They were so cleansed in body and mind that they came at once to the house of Vimalakirti, along with all eighty-four thousand of the Licchavis.

Seeing there the bodhisattvas seated on the high, wide, and beautiful lion-thrones, they were filled with admiration and great joy. They all bowed down to those great disciples and bodhisattvas and then sat down to one side. And the gods of the earth, the gods of the desire-world, and the gods of the material world, attracted by the perfume, also came to the house of Vimalakirti.

Then, the Licchavi Vimalakirti spoke to the elder Sariputra and the great disciples: "Reverends, eat of the food of the Tathagata! It is ambrosia perfumed by the great compassion. But do not fix your minds in narrow-minded attitudes, lest you be unable to receive its gift."

But some of the disciples had already had the thought: "How can such a huge multitude eat such a small amount of food?"

Then the incarnation-bodhisattva said to those disciples, "Do not compare, venerable ones, your own wisdom and merits with the wisdom and the merits of the Tathagata! Why? For example, the four great oceans might dry up, but this food would never be exhausted. If all living beings were to eat for an aeon an amount of this food equal to Mount Sumeru in size, it would not be depleted. Why? Issued from inexhaustible morality, concentration, and wisdom, the remains of the food of the Tathagata contained in this vessel cannot be exhausted."

Indeed, the entire gathering was satisfied by that food, and the food was not at all depleted. Having eaten that food, there arose in the bodies of those bodhisattvas, disciples, Sakras, Brahmas, Lokapalas, and other living beings, a bliss just like the bliss of the bodhisattvas of the universe Sarvasukhamandita. And from all the pores of their skin arose a perfume like that of the trees that grow in the universe Sarvagandhasugandha.

(維摩詰所說經第十品 香積佛之1)

於是舍利弗心念。日時欲至。此諸菩薩當於何食。時維摩詰。知其意而語言。佛說八解脫。仁者受行。豈雜欲食而聞法乎。若欲食者且待須臾。當令汝得未曾有食。時維摩詰即入三昧。以神通力示諸大眾。上方界分過四十二恒河沙佛土。有國名眾香。佛號香積。今現在。其國香氣比於十方諸佛世界人天之香最為第一。彼土無有聲聞辟支佛名。唯有清淨大菩薩眾。佛為說法。其界一切皆以香作樓閣。經行香地苑園皆香。其食香氣周流十方無量世界。時彼佛與諸菩薩方共坐食。有諸天子皆號香嚴。悉發阿耨多羅三藐三菩提心。供養彼佛及諸菩薩。此諸大眾莫不目見。時維摩詰問眾菩薩言。諸仁者。誰能致彼佛飯。以文殊師利威神力故咸皆默然。維摩詰言。仁此大眾無乃可恥。文殊師利曰。如佛所言勿輕未學。於是維摩詰。不起于座居眾會前化作菩薩。相好光明威德殊勝蔽於眾會。而告之曰。汝往上方界。分度如四十二恒河沙佛土。有國名眾香。佛號香積。與諸菩薩方共坐食。汝往到彼如我辭曰。維摩詰稽首世尊足下。致敬無量問訊起居少病少惱氣力安不。願得世尊所食之餘。當於娑婆世界施作佛事。令此樂小法者得弘大道。亦使如來名聲普聞。時化菩薩即於會前昇于上方。舉眾皆見其去到眾香界禮彼佛足。又聞其言。維摩詰稽首世尊足下。致敬無量問訊起居少病少惱氣力安不。願得世尊所食之餘。欲於娑婆世界施作佛事。使此樂小法者得弘大道。亦使如來名聲普聞。彼諸大士見化菩薩歎未曾有。今此上人從何所來。娑婆世界為在何許。云何名為樂小法者。即以問佛。佛告之曰。下方度如四十二恒河沙佛土。有世界名娑婆。佛號釋迦牟尼。今現在於五濁惡世。為樂小法眾生敷演道教。彼有菩薩名維摩詰。住不可思議解脫。為諸菩薩說法。故遣化來稱揚我名并讚此土。令彼菩薩增益功德。彼菩薩言。其人何如乃作是化。德力無畏神足若斯。佛言。甚大。一切十方皆遣化往施作佛事饒益眾生。於是香積如來。以眾香鉢盛滿香飯與化菩薩。時彼九百萬菩薩俱發聲言。我欲詣娑婆世界供養釋迦牟尼佛。并欲見維摩詰等諸菩薩眾。佛言可往。攝汝身香。無令彼諸眾生起惑著心。又當捨汝本形。勿使彼國求菩薩者而自鄙恥。又汝於彼莫懷輕賤而作礙想。所以者何。十方國土皆如虛空。又諸佛為欲化諸樂小法者。不盡現其清淨土耳。時化菩薩既受鉢飯。與彼九百萬菩薩俱。承佛威神及維摩詰力。於彼世界忽然不現。須臾之間至維摩詰舍。時維摩詰。即化作九百萬師子之座嚴好如前。諸菩薩皆坐其上。是化菩薩以滿鉢香飯與維摩詰。飯香普熏毘耶離城及三千大千世界。時毘耶離婆羅門居士等。聞是香氣身意快然歎未曾有。於是長者主月蓋。從八萬四千人來入維摩詰舍。見其室中菩薩甚多諸師子座高廣嚴好。皆大歡喜禮眾菩薩及大弟子。却住一面。諸地神虛空神及欲色界諸天。聞此香氣亦皆來入維摩詰舍。時維摩詰語舍利弗等諸大聲聞。仁者可食如來甘露味飯大悲所熏。無以限意食之使不消也。有異聲聞念。是飯少而此大眾人人當食。化菩薩曰。勿以聲聞小德小智稱量如來無量福慧。四海有竭此飯無盡。使一切人食揣若須彌乃至一劫猶不能盡。所以者何。無盡戒定智慧解脫解脫知見功德具足者。所食之餘。終不可盡。於是鉢飯悉飽眾會猶故不殫。其諸菩薩聲聞天人食此飯者。身安快樂。譬如一切樂莊嚴國諸菩薩也。又諸毛孔皆出妙香。亦如眾香國土諸樹之香。

Vimalakirti Qingx (qauw-1)

 

Derr Qauw Pinw: Zip Vutzi Huatmngg

Hitt sijun, Vimalakirti duiww jiongww posad qongw, “Jiongww zinjiaw! Simxmic si posad soxx jinwzip ee vutzi huatmngg? Linw qokk langg suiir qongw .jit .xe." 

Huathue lairdew u jit xee qiyr jyr Dharmavikurvana(Hxuad Jurjai) ee posad qongw, “Jiongww zinjiaw! 'Snix' qapp 'bet' jitt nng hxang duiwjiyr. Hxuad guanvunw byy snix, henrjai dyrr be u bet. Did diyc jitt hy byy snix-bet ee diwhui dyrr si jinwzip vutzi huatmngg.”

Srigandha(Siuw Dikhing) Posad qongw, “'Guaw' qapp 'guaw ee' jitt nng hxang duiwjiyr. In’ui u guaw, soxiw u guaw ee. Narr byy guaw, dyrr byy guaw ee. Jex dyrr si jinwzip vutzi huatmngg.”

Animisa(Byy Nih Bak) Posad qongw, “'Sriu' qapp 'byy sriu' jitt nng hxang duiwjiyr. Narr duiww henrsiong byy sriu dyrr be did .diyc. In’ui byy did .diyc soxiw byy soxx cruw, byy soxx siar, byy soxx jok'uii, qapp byy soxx sidjenr. Jex dyrr si jinwzip vutzi huatmngg.”

Srikuta Posad qongw, “'Uwuer' qapp 'cingkir' jitt nng hxang duiwjiyr. Qnir diyc uwuer jinsit ee siongr, dyrr jaix byy jit xee cingjing ee siongr, longxx si suii enn bet ee siongr. Jex dyrr si jinwzip vutzi huatmngg.”

Bhadrajyotis Posad qongw, “'Drang' qapp 'sniu' jitt nng hxang duiwjiyr. Byy drang dyrr byy sniu, byy sniu dyrr byy hunved. Tongdat jex dyrr si jinwzip vutzi huatmngg.”

Sunetra (Sxen-Ganw) Posad qongw, “'Jit xee siongr' qapp 'byy siongr' jitt nng hxang duiwjiyr. Narr jaix jit xee siongr dyrr si byy siongr, iarr byy cruw byy siongr laii jinwzip vingdingw. Jex dyrr si jinwzip vutzi huatmngg.”

Subahu(Bibiau Ciuw) Posad qongw, “Posad-simx qapp sniabunn-simx jitt nng hxang duiwjiyr. Quancad simx ee siongr si kangx cincniu si huanwhuar :ee, dyrr byy posad-simx iarr byy sniabunn-simx. Jex dyrr si jinwzip vutzi huatmngg.”

Tisya Posad qongw, “Sxen qapp vutsen jitt nng hxang duiwjiyr. Narr byy qra sxen qapp vutsen kiw hunved, e jinwzip byy siongr qycc tongdat. Jex dyrr si jinwzip vutzi huatmngg.”

Simha(Sraix-aw) Posad qongw, “Jue qapp hog jitt nng hxang duiwjiyr. Narr tongdat jue ee vunxsingr, jue ham' hog dyrr byy ca’ngi. Ixx qimqongx ee diwhui liauxqaiw jitt nng xee siongr, byy virr sokvak iarr byy tauw .kuix. Jex dyrr si jinwzip vutzi huatmngg.”

Simhamati(Sraix Ir) Posad qongw, “'U lrau'(huanlyw) qapp 'byy lrau'(huanlyw) jitt nng hxang duiwjiyr. Narr liauxgo soxu henrsiong vingdingw, dyrr be u 'lrau' qapp 'byy lrau' ee sniurhuad. Byy jipdiok siongr, iarr byy diamr dirr byy siongr. Jex dyrr si jinwzip vutzi huatmngg.”

Suddhadhimukti Posad qongw, “Iuxuii qapp buuii jitt nng hxang duiwjiyr. Narr lirkuix itcer qewqaur, simx dyrr cincniu hukongx, in'ui cingjing ee diwhui busow jiongwgai. Jex dyrr si jinwzip vutzi huatmngg.”

Narayana Posad qongw, "'Sewqanx' qapp 'cud sewqanx' jitt nng hxang duiwjiyr. Sewqanx (soxu henrsiong) ee vunxsingr si kangx, ham' cud sewqanx byy ca'ngi, dirr qidongx byy zip, byy cud, byy rig cud, byy srnuar .kuix. Jex dyrr si jinwzip vutzi huatmngg.”

Dantamati(Senrir) Posad qongw, “Snesiw qapp liappuann jitt nng hxang duiwjiyr. Narr qnir diyc snesiw ee vunxsingr dyrr byy snesiw. Byy sokvak, byy qaixtuad, byy snix, byy bet. Zucuw liauxqaiw :ee dyrr si jinwzip vutzi huatmngg.”

Pratyaksadarsana Posad qongw, “'Jin' qapp 'vutjin' jitt nng hxang duiwjiyr. Henrsiong narr qaur qiuwqingr, jin cincniu vutjin, longxx si buqiongjin ee siongr. Buqiongjin ee siongr dyrr si kangx, kangx dyrr byy jin qapp vutjin ee siongr. U zucuw liauxgo :ee dyrr si jinwzip vutzi huatmngg.”

Parigudha Posad qongw, “'Guaw' qapp 'm si guaw' jitt nng hxang duiwjiyr. Lenrr 'guaw' dy’ byy, 'm si guaw" beh dyhh cue? U qnir diyc 'guaw' sidjair ee vunxsingr :ee be qycc qra jitt nng hxang duiwjiyr. Jex dyrr si jinwzip vutzi huatmngg.”

Vidyuddeva Posad qongw, “'Bingvik' qapp 'bubingg' jitt nng hxang duiwjiyr. Bubingg jinsit ee vunxsingr dyrr si bingg. Bingvik iarr byy huatdo did .diyc. Lirkuix itcer qewqaur, dirr qidiongx vingdingw byy duiwjiyr. Jex dyrr si jinwzip vutzi huatmngg.”

Priyadarsana Posad qongw, “''Siktew' qapp 'siktew kangx' jitt nng hxang duiwjiyr. Siktew dyrr si kangx, m si siktew bet .kir jiacc venr kangx, siktew ee vunxsingr qaqi si kangx. Zucuw, qamxsiu, sniurhuad, qniahingg, qapp iwsig iarr qangrkuanw, iwsig qapp kangx jitt nng hxang duiwjiyr. Iwsig dyrr si kangx, m si iwsig bet .kir jiacc venr kangx, iwsig ee vunxsingr qaqi dyrr si kangx. Dirr qidiongx u tongdat dyrr si jinwzip vutzi huatmngg.”

Prabhaketu (Bingg Siongr) Posad qongw, “'Sir dua' ee singwjid qapp qapp 'kangx' ee singwjid jitt nng hxang duiwjiyr. Sir dua ee singwjid dyrr si kangx ee singwjid. Bylun sanxsingx jingg iacc siaubet au longxx si kangx, soxiw snix-bet ee sii iarr si kangx. Narr tangx zucuw liauxqaiw soxu jingxsingr dyrr si jinwzip vutzi huatmngg.”

Pramati(Bibiau Ir) Posad qongw, “"Bagjiux' qapp 'siktew' jitt nng hxang duiwjiyr. Narr jaix bagjiux ee vunxsingr duiww siktew byy tamx, byy hun, iarr byy cigaii, jex qiyr jyr jibbet. Zucuw, hni qapp sniax, pni qapp bi, jic qapp kiwbi, srinx qapp bongkab, ir qapp henrsiong jiaxee longxx nng hxang duiwjiyr. Narr jaix ir ee vunxsingr duiww henrsiong byy tamx, byy hun, iarr byy cigaii, jex qiyr jyr jibbet. An’unw diamr dirr qidiongx, jex dyrr si jinwzip vutzi huatmngg.”

Aksayamati(Buqiongjin Ir) Posad qongw, “Vowsix qapp huehiongr itcer diwhui jitt nng hxang duiwjiyr. Vowsix ee vunxsingr dyrr si huehiongr itcer diwhui. Zucuw, cisiuw qaiwlut, zimxziok, jingjinr, sendnia, qapp diwhui hunved ham' huehiongr itcer diwhui duiwjiyr. Diwhui ee vunxsingr dyrr si huehiongr itcer diwhui. Dirr qidongx jinwzip jit xee siongr dyrr si jinwzip vutzi huatmngg.”

Gambhiramati(Cimx Diwhui) Posad qongw, “Si kangx, si byy siongr, iacc si byy jok'uii, inx horsiongx nng hxang duiwjiyr. Kangx dyrr si byy siongr, byy siongr dyrr byy jok’uii. Narr jaix kangx, byy siongr, qapp byy jok’uii longxx si kangx, dyrr byy sniu, byy ir, qapp byy iwsig. Dirr jit hxang did diyc qaixtuad ee mngg dyrr si did diyc snax hxang qaixtuad ee mngg. Jex dyrr si jinwzip vutzi huatmngg.”

Santendriya(Jigjing Qinx) Posad qongw, “Vut, Hxuad, qapp jingdoo horsiongx nng hxang duiwjiyr. Vud dyrr si Hxuad, Hxuad dyrr si jingdoo. Jitt samvyw longxx si buuii ee siongr ham' hukongx siongdongg. Itcer ee henrsiong iarr si qangrkuanw. Tangx jiauww jitt hy dyrliw siuhing dyrr si jinwzip vutzi huatmngg.”

Apratihatanetra(Simx Byy Jiongwgai) Posad qongw, “'Srinx u' qapp 'srinx bet' jitt nng hxang duiwjiyr. Srinx u dyrr si srinx bet. Si anwjnuaw lehh? Qnir diyc srinx ee sidsiongr :ee be snix kiw qnir diyc 'srinx u' qapp qnir diyc 'srinx bet' ee jipdiok. Srinx u qapp srinx bet byy hunved jyr nng jiongw sniurhuad. Dirr qidiongx byy qniax byy kupnar dyrr si jinwzip vutzi huatmngg.”

Suvinita Posad qongw, “Srinx, kauw, qapp ir ee sxen, inx horsiongx nng hxang duiwjiyr. Jitt snax hxang giap longxx byy jok’uii ee siongr. Srinx byy jok’uii ee siongr dyrr si kauw byy jok’uii ee siongr. Kauw byy jok’uii ee siongr dyrr si ir byy jok’uii ee siongr. Jitt snax hxang giap byy jok’uii ee siongr dyrr si itcer henrsiong byy jok’uii ee siongr. Tangx zucuw suisun byy jok’uii ee diwhui dyrr si jinwzip vutzi huatmngg.”

Punyaksetra (Hog Cann) Posad qongw, “Qongdig, juergiap, qapp vutdong, inx horsiongx nng hxang duiwjiyr. Jitt snax jiongw hing'uii ee sidsiongr dyrr si kangx. Kangx dyrr byy qongdig, byy juergiap, byy vutdong. Dirr jitt snax hxang byy jipdiok dyrr si jinwzip vutzi huatmngg.”

Padmavyuha(Jonggiamm Huex) Posad qongw, “An’ 'guaw' laii snix kiw nng hxang duiwjiyr. Qnir diyc 'guaw' ee sidsiongr :ee be snix kiw nng hxang duiwjiyr ee sniurhuad. Narr byy diamr dirr nng hxang duiwjiyr ee sniurhuad, dyrr byy hunved ee iwsig. Byy hunved ee iwsig dyrr jinwzip vutzi huatmngg.”

Srigarbha Posad qongw, “Iuxsow did (qapp busow did) ee siongr jitt nng hxang duiwjiyr. Narr busow did dyrr byy cruw-siar. Byy cruw-siar dyrr si jinwzip vutzi huatmngg.”

Candrottara Posad qongw, “Amr qapp bingg jitt nng hxang duiwjiyr. Byy amr byy bingg dyrr byy nng hxang duiwjiyr. Si anwjnuaw lehh? Kyxviw liauxgo bet, sriu, sniu, qapp dnia byy amr byy bingg, itcer henrsiong iarr si zucuw. Dirr qidiongx liauxgo diyc vingdingw dyrr si jinwzip vutzi huatmngg.”

Ratnamudrahasta Posad qongw, “'Air liappuann' qapp 'byy air diamr sewqanx' jitt nng hxang duiwjiyr. Narr byy air liappuann iarr byy tyxiar diamr sewqanx dyrr byy nng hxang duiwjiyr. Si anwjnuaw lehh? U sokvak jiacc u qaixtuad. Narr guanvunw byy sokvak, si’angw diyhh qriuu qaixtuad? Byy sokvak iarr byy qaixtaud dyrr byy air iacc tyxiar. Jex dyrr si jinwzip vutzi huatmngg.”

Manikutaraja Posad qongw, “'Jniar dy' qapp 'siaa dy' jitt nng hxang duiwjiyr. Diamr dirr jniar dy :ee dyrr byy decc hunved si siaa si jniar. Lirkuix jitt nng hxang dyrr si jinwzip vutzi huatmngg.”

Satyarata Posad qongw, “'Jinsit' qapp 'byy jinsit' jitt nng hxang duiwjiyr. Qnir diyc jinsit :ee iaxx qnir be diyc jinsit, hyhongr m si jinsit :ee. Si anwjnuaw lehh? Jinsit :ee m si ziogganw soxx tangx qnir, si huirganw jiacc qnir e diyc. Mrqycc jitt xee huirganw buwsow qenr iarr busow vutqer. Jex dyrr si jinwzip vutzi huatmngg.”

Zucuw, jiongww posad sui' xee qongw liauw, dyrr mng Manjusri qongxx, “Sniaw si posad soxx ingqaix jinwzip ee vutzi huatmngg?”

Manjusri qongw, “Jiauww guaw knuar, duiww itcer henrsiong byy gengiw, byy enxsuad, byy viauxsi, byy sikvet, lirkuix soxu bunrdab, jex dyrr si jinwzip vutzi huatmngg.”

Qongw liauw, Manjusri mng Vimalakirti qongxx, “Guanw longxx qongw liauw :ar. Diyhh ngua zinjiaw qongw knuar sniaw si posad soxx ingqaix jinwzip ee vutzi huatmngg?”

Hitt sii, Vimalakirti diam diam bugenn.

Manjusri janwtanr qongxx, “Jin’ hyw, jin’ hyw. Byy bunzi, byy gixgenn, jex si jinjniar jinwzip vutzi huatmngg.”

Lunrsuad jitt hy vutzi huatmngg ee sii, dairjiongr lairdew u go-cingx xee posad longxx jinwzip vutzi huatmngg did diyc byy snix-bet ee diwhui.

(Vimalakirti Sutra - Chapter IX The Dharma-Door of Nonduality 1)

Then, the Licchavi Vimalakirti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"

The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality."

The bodhisattva Srigandha declared, "'I' and 'mine' are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."

The bodhisattva Srikuta declared, "'Defilement' and 'purification' are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."

The bodhisattva Bhadrajyotis declared, "'Distraction' and 'attention' are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."

The bodhisattva Subahu declared, "'Bodhisattva-spirit' and 'disciple-spirit' are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."

The bodhisattva Animisa declared, "'Grasping' and 'nongrasping' are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality."

The bodhisattva Sunetra declared, "'Uniqueness' and 'characterlessness' are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."

The bodhisattva Tisya declared, "'Good' and 'evil' are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."

The bodhisattva Simha declared, "'Sinfulness' and 'sinlessness' are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."

The bodhisattva Simhamati declared, "To say, 'This is impure' and 'This is immaculate' makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots. Thus, he enters into nonduality."

The bodhisattva Suddhadhimukti declared, "To say, 'This is happiness' and 'That is misery' is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."

The bodhisattva Narayana declared, "To say, 'This is mundane' and 'That is transcendental' is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."

The bodhisattva Dantamati declared, "'Life' and 'liberation' are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."

The bodhisattva Pratyaksadarsana declared, "'Destructible' and 'indestructible' are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called 'indestructible.' What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called 'the entrance into the principle of nonduality.'"

The bodhisattva Parigudha declared, "'Self' and 'selflessness' are dualistic. Since the existence of self cannot be perceived, what is there to be made 'selfless'? Thus, the nondualism of the vision of their nature is the entrance into nonduality."

The bodhisattva Vidyuddeva declared, "'Knowledge' and 'ignorance' are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."

The bodhisattva Priyadarsana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."

The bodhisattva Prabhaketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."

The bodhisattva Pramati declared, "'Eye' and 'form' are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called 'peace.' Similarly, 'ear' and 'sound,' 'nose' and 'smell,' 'tongue' and taste,' 'body' and touch,' and 'mind' and 'phenomena' - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called 'peace.' To live in such peace is to enter into nonduality."

The bodhisattva Aksayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

The bodhisattva Gambhiramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."

The bodhisattva Santendriya declared, "It is dualistic to say 'Buddha,' 'Dharma,' and 'Sangha.' The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."

The bodhisattva Apratihatanetra declared, "It is dualistic to refer to 'aggregates' and to the 'cessation of aggregates.' Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize 'These are aggregates' or 'These aggregates cease.' Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality."

The bodhisattva Suvinita declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."

The bodhisattva Punyaksetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

The bodhisattva Padmavyuha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

The bodhisattva Srigarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

The bodhisattva Candrottara declared, "'Darkness' and 'light' are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

The bodhisattva Ratnamudrahasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

The bodhisattva Manikutaraja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of 'path' or 'nonpath.' Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

The bodhisattva Satyarata declared, "It is dualistic to speak of 'true' and 'false.' When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight. There, where there is neither sight nor nonsight, is the entrance into nonduality."

When the bodhisattvas had given their explanations, they all addressed the crown prince Manjusri: "Manjusri, what is the bodhisattva's entrance into nonduality?"

Manjusri replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into nonduality."

Then the crown prince Manjusri said to the Licchavi Vimalakirti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality!"

Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.

The crown prince Manjusri applauded the Licchavi Vimalakirti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."

When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of nonduality and attained tolerance of the birthlessness of things.

(維摩詰所說經第九品 入不二法門之1)

爾時維摩詰。謂眾菩薩言。諸仁者。云何菩薩入不二法門。各隨所樂說之。

會中有菩薩名法自在。說言。諸仁者。生滅為二。法本不生今則無滅。得此無生法忍。是為入不二法門。

德守菩薩曰。我我所為二。因有我故便有我所。若無有我則無我所。是為入不二法門。

不眴菩薩曰。受不受為二。若法不受則不可得。以不可得故無取無捨無作無行。是為入不二法門。

德頂菩薩曰。垢淨為二。見垢實性則無淨相順於滅相。是為入不二法門。

善宿菩薩曰。是動是念為二。不動則無念。無念則無分別。通達此者。是為入不二法門。

善眼菩薩曰。一相無相為二。若知一相即是無相。亦不取無相入於平等。是為入不二法門。

妙臂菩薩曰。菩薩心聲聞心為二。觀心相空如幻化者。無菩薩心無聲聞心。是為入不二法門。

弗沙菩薩曰。善不善為二。若不起善不善。入無相際而通達者。是為入不二法門。

師子菩薩曰。罪福為二。若達罪性則與福無異。以金剛慧決了此相無縛無解者。是為入不二法門。

師子意菩薩曰。有漏無漏為二。若得諸法等則不起漏不漏想。不著於相亦不住無相。是為入不二法門。

淨解菩薩曰。有為無為為二。若離一切數則心如虛空。以清淨慧無所礙者。是為入不二法門。

那羅延菩薩曰。世間出世間為二。世間性空即是出世間。於其中不入不出不溢不散。是為入不二法門。

善意菩薩曰。生死涅槃為二。若見生死性則無生死。無縛無解。不生不滅。如是解者。是為入不二法門。

現見菩薩曰。盡不盡為二。法若究竟盡若不盡皆是無盡相。無盡相即是空。空則無有盡不盡相。如是入者。是為入不二法門。

普守菩薩曰。我無我為二。我尚不可得非我何可得。見我實性者不復起二。是為入不二法門。

電天菩薩曰。明無明為二。無明實性即是明。明亦不可取。離一切數。於其中平等無二者。是為入不二法門。

喜見菩薩曰。色色空為二。色即是空。非色滅空。色性自空。如是受想行識。識空為二。識即是空。非識滅空。識性自空。於其中而通達者。是為入不二法門。

明相菩薩曰。四種異空種異為二。四種性即是空種性。如前際後際空故中際亦空。若能如是知諸種性者。是為入不二法門。

妙意菩薩曰。眼色為二。若知眼性於色不貪不恚不癡。是名寂滅。如是耳聲鼻香舌味身觸意法為二。若知意性於法不貪不恚不癡。是名寂滅。安住其中。是為入不二法門。

無盡意菩薩曰。布施迴向一切智為二。布施性即是迴向一切智性。如是持戒忍辱精進禪定智慧。迴向一切智為二。智慧性即是迴向一切智性。於其中入一相者。是為入不二法門。

深慧菩薩曰。是空是無相是無作為二。空即無相無相即無作。若空無相無作則無心意識。於一解脫門即是三解脫門者。是為入不二法門。

寂根菩薩曰。佛法眾為二。佛即是法法即是眾。是三寶皆無為相與虛空等。一切法亦爾。能隨此行者。是為入不二法門。

心無礙菩薩曰。身身滅為二。身即是身滅。所以者何。見身實相者不起見身及見滅身。身與滅身無二無分別。於其中不驚不懼者。是為入不二法門。

上善菩薩曰。身口意善為二。是三業皆無作相。身無作相即口無作相。口無作相即意無作相。是三業無作相即一切法無作相。能如是隨無作慧者。是為入不二法門。

福田菩薩曰。福行罪行不動行為二。三行實性即是空。空則無福行無罪行無不動行。於此三行而不起者。是為入不二法門。

華嚴菩薩曰。從我起二為二。見我實相者不起二法。若不住二法則無有識。無所識者。是為入不二法門。

德藏菩薩曰。有所得相為二。若無所得則無取捨。無取捨者。是為入不二法門。

月上菩薩曰。闇與明為二。無闇無明則無有二。所以者何。如入滅受想定無闇無明一切法相亦復如是。於其中平等入者。是為入不二法門。

寶印手菩薩曰。樂涅槃不樂世間為二。若不樂涅槃不厭世間則無有二。所以者何。若有縛則有解。若本無縛其誰求解。無縛無解則無樂厭。是為入不二法門。

珠頂王菩薩曰。正道邪道為二。住正道者則不分別是邪是正。離此二者。是為入不二法門。

樂實菩薩曰。實不實為二。實見者尚不見實何況非實。所以者何。非肉眼所見慧眼乃能見。而此慧眼無見無不見。是為入不二法門。

如是諸菩薩各各說已。問文殊師利。何等是菩薩入不二法門。文殊師利曰。如我意者。於一切法無言無說。無示無識離諸問答是為入不二法門。於是文殊師利問維摩詰。我等各自說已。仁者當說。何等是菩薩入不二法門。時維摩詰默然無言。文殊師利歎曰。善哉善哉。乃至無有文字語言。是真入不二法門。說是入不二法門品時。於此眾中五千菩薩。皆入不二法門得無生法忍。