Poxhenn Posad Jap Dua Hinggii qapp Sewguan (2)

 

Sxen Jaii qongw, “Dairsingr! Simxmic si lexqingr, qycc simxmic si huehiongr?”

Poxhenn Posad qra Sxen Jaii qongw, “Senrlamjuw! Qongw diyc lexqingr jiongww vut, dyrr si soxu huatqair, hukongx ee sewqair, qapp sibongx samser itcer vudqog ee qik biser din’aix sowliong hiacc je ee jiongww vut sewjunx, guaw ixx Poxhenn ee hinggii qapp sewguan ee lat snix kiw cimx sinr qapp liauxqaiw. Inx cincniu dirr bagjingg, guaw juanvo ixx cingjing ee srinx-giw-ir jitt snax jiongw giap sisiongg siulen lexqingr. Muixx jit xee vut ee soxjai, longxx henrcud byy huatdo qongw byy huatdo qongw vudtow lairdew qik biser din’aix sowliong hiacc je ee huawsinx, muixx jit xee huawsinx longxx lexqingr byy huatdo qongw byy huatdo qongw vudtow lairdew qik biser din’aix sowliong hiacc je ee vut. Hukongx ee sewqair qiongjin, guaw ee lexqingr jiacc u qiongjin. Mrqycc hukongx ee sewqair byy qiongjin, guaw ee lexqingr iarr byy qiongjin. Zucuw, simrjiww qaur jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee hualyw qiongjin, guaw ee lexqingr jiacc e qiongjin. Mrqycc jiongwsingx ee sewqair simrjiww huanlyw byy qiongjin, soxiw guaw jitt xee lexqingr byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --2)

The Kumara Sudhana said to the Bodhisattva Samantabhadra: What course shall we follow, O Noble One, to fulfil all these virtues, from “rendering homage to Buddhas” to “turning over one’s own merits” to all beings? 

The Bodhisattva Samantabhadra replied to the Kumara Sudhana: O Noble-minded Man, as to what is said regarding the homage and worship of the Buddhas. It means that by the power of the virtues and the vows of the Bodhisattva Samantabhadra, I have profound faith and deep understanding. As though I were face to face simultaneously with all the Buddhas of all the Buddha-worlds (such Buddhas) equal to the (flying) smallest dust-motes in number, throughout the worlds of Dharma and the cosmic void of the ten quarters and the three ages. I worship and adore them constantly with my pure deeds viz. the bodily, vocal, and mental deeds.Before every Buddha in the Buddha-land, I present myself by (miraculous) transformation in unutterable and innumerable bodies like unto the smallest specks of dust in number. With every one of my manifestations I pay homage to all the Buddhas of every Buddha-domain and such Buddhas are equal to the smallest dust-motes in number. My homage will be ended when the limitation of the infinite space is ended, as the space is boundless, so also is my homage to the Buddhas without end. So it is, when the spheres of beings are ended, the karmas of beings are ended, the sorrows of beings (Klesa) are ended, these too, are endless: even so is my homage to all the Buddhas endless. Thought following upon thought without interruption, and in bodily, vocal and mental deeds without weariness. 

(普賢菩薩十大行願 --2）

善財白言。大聖 。云何禮敬乃至迴向。普賢菩薩告善財言。善男子。言禮敬諸佛者。所有盡法界。虛空界。十方三世一切佛剎極微塵數諸佛世尊。我以普賢行願力故。起深信解。如對目前。悉以清淨身語意業。常修禮敬。一一佛所。皆現不可說不可說佛剎極微塵數身。一一身遍禮不可說不可說佛剎極微塵數佛。虛空界盡。我禮乃盡。而虛空界不可盡故。我此禮敬無有窮盡。如是乃至眾生界盡。眾生業盡。眾生煩惱盡。我禮乃盡。而眾生界。乃至煩惱無有盡故。我此禮敬無有窮盡。念念相續。無有間斷。身語意業無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (1)

Hitt sii, Samantabhadra (Poxhenn) Posad Mahasattva janwtanr Zulaii busiong ee qongdig liauxau, duiww jiongww posad qapp Kumara Sudhana(Sxen Jaii) qongw, “Senrlamjuw! Zulaii ee qongdig, qaxsuw sibhongx itcer jiongww vut qingquer byy huatdo qongw, vudtow din’aix sowliong ee qiab hiacc quw, siysuar enxsuad iarr qongw be liauw. Narr beh singjiu jitt hy qongdig, ingqaix siulen jap jiongw qongxdai ee qniagii qapp sewguan. Dycc jap jiongw lehh? Derr id, lexqingr jiongww vut. Derr zi, cingjanr Zulaii. Derr snax, dua dua qiong’iongw vut. Derr sir, camwhuew giabjiongr. Derr go, duiww tazinn ee qongdig suihiw. Derr lak, cniaw vut dngw huatlenw. Derr cid, cniaw vut diamr sewqanx. Derr veh, sisiongg yc vut. Derr qauw, siongsiongg suisun jiongwsingx. Derr jap, poxpenr huehiongr.

(The Practices and Vows of the Bodhisattva Samantabhadra --1)

When the Bodhisattva Mahasattva Samantabhadra having discoursed upon and eulogized the exalted merits and virtues of the Tathagata, addressed the kumara Sudhana and a great company of Bodhisattvas as follows: O Noble-minded Man, the (infinite) merits and virtues of the Tathagata are ineffable. If such were preached by all the Buddhas of the ten quarters who consecutively enumerated them during unspeakable and incalculable aeons in the Buddha-domains equal to the smallest dust-motes (in the atmosphere) in number, they could not thereby be exhausted. If (there be any who) aspire to attain this high state of merit, (let them understand that) its realization depends upon the attainment of the Ten-fold Paramita : the vows of widest and highest aspiration and the actual practice of them. But what is the Ten-fold Paramita? (you might ask) It is: First, to pay the highest homage and veneration to all Buddhas. Second, to preach (the virtues of) and to praise (the glories of) the Tathagatas. Third, to make abundant offerings for the veneration to the Buddhas. Fourth, to be penitent and confess one’s evil deeds and hindrances. Fifth, to approve of and rejoice at the merits and virtues of others. Sixth, to request Buddhas to set in motion “The Wheel of Dharma”. Seventh, to beseech Buddhas to remain in the world. Eighth, to be a zealous follower of the “Way of the Buddhas” forever. Ninth, to be always in harmony with all beings (bestowing on them gifts according to their needs). Tenth, to turn over all one’s merits to (benefit) all beings.

(普賢菩薩十大行願 --1）

爾時普賢菩薩摩訶薩。稱歎如來勝功德已。告諸菩薩及善財言。善男子。如來功德。假使十方一切諸佛經不可說不可說佛剎極微塵數劫。相續演說不可窮盡。若欲成就此功德門。應修十種廣大行願。何等為十。一者禮敬諸佛。二者稱讚如來。三者廣修供養。四者懺悔業障。五者隨喜功德。六者請轉法輪。七者請佛住世。八者常隨佛學。九者恒順眾生。十者普皆迴向。

Vimalakirti Qingx (jap-sir-2)

 

Bilik Posad tniax liauw, duiww Vuddyy qongw, “Sewjunx! Ixjaw m bad u :ee. Cincniu Vuddyy soxx qongw, guaw diyhh lirkuix jitt hy og diwsig, hongrhingg qapp cisiuw Zulaii busor asamkhya qiab soxx jip ee anuttara-samyak-sambodhi ee Hxuad. Narr birlaii sxer u senrlamjuw iacc senrluxzinn qriuu Dairsing :ee, guaw e hro inx ee ciuw did diyc jitt hy qingx, hro inx u liamrlik tangx siurcii, togsiong, qapp siwqer uirr vadd langg enxsuad. Sewjunx! Narr ixau ee buadser u siurcii, togsiong, qapp uirr vadd langg enxsuad :ee, tangx jaix longxx si Bilik ee sintongx-lat soxx qenwlip.”

Vuddyy qongw, “Jin’ hyw, jin’ hyw! Bilik! Narr tangx jiauww liw soxx qongw :ee, vut e qyckacc hnuahiw.”

Dyrr anxnex, itcer posad habjiongw duiww Vuddyy qongw, “Guanw iarr e dirr Zulaii beddo liauxau, dirr sibhongx qoktow siwqer suanqangw qapp liutuann anuttara-samyak-sambodhi ee Hxuad, qycc e inxdy soxu suathuad :ee hro inx cisiuw jitt vxo qingx.”

Hitt sii, sir xee ten’ongg duiww Vuddyy qongw, “Sewjunx! Bylun dirr snia’ib, cuanlok, samlimm, iacc kongwiaw, u jitt vxo qingceh ee soxjai, u langg decc togsiong iacc qaixsuad :ee, guaw e cuarniaw soxu quanwsiok uirr tniax Hxuad jen’ongw qra iongxho. Hong'uann jit-vah yoyana, byy hitt hy beh tranr qihue did diyc hongven :ee.”

Hitt sii, Vuddyy qra Ananda qongw, “Rair siursii jitt vxo qingx, siwqer suanqangw qapp liutuann.”

Ananda qongw, “E, guaw ixqingx u siurcii iauwdiamw. Sewjunx! Jitt vxo qingx diyhh qiyr simxmih miaa?”

Vuddyy qongw, “Jitt vxo qingx qiyr jyr Vimalakirti Soxx Enxsuad, iarr qiyr jyr Vutkyw-sugi Qaixtuad ee Huatmngg. Dyrr jiauww anxnex siurcii.”

Vuddyy enxsuad jitt vxo qingx liauxau, diongxjiaw Vimalakirti, Manjusri, Sariputra, qapp Ananda dringw, ixqip jerje tenzinn, langg, qapp asura itcer dairjiongr, tniax diyc Vuddyy soxx enxsuad longxx dua hnuahiw.

(Vimalakirti Sutra - Chapter XIV Transmission of the Holy Dharma 2)

Thus having been taught, the bodhisattva Maitreya said to the Buddha, "Lord, the beautiful teachings of the Tathagata are wonderful and truly excellent. Lord, from this time forth, I will avoid all such errors and will defend and uphold this attainment of unexcelled, perfect enlightenment by the Tathagata during innumerable hundreds of thousands of millions of billions of aeons! In the future, I will place in the hands of noble sons and noble daughters who are worthy vessels of the holy Dharma this profound teaching. I will instill in them the power of memory with which they may, having believed in this teaching, retain it, recite, it, penetrate its depths, teach it, propagate it, write it down, and proclaim it extensively to others.

"Thus I will instruct them, Lord, and thus it may be known that in that future time those who believe in this teaching and who enter deeply into it will be sustained by the supernatural blessing of the bodhisattva Maitreya."

Thereupon the Buddha gave his approval to the bodhisattva Maitreya: "Excellent! Excellent! Your word is well given! The Tathagata rejoices and commends your good promise."

Then all the bodhisattvas said together in one voice, "Lord, we also, after the ultimate liberation of the Tathagata, will come from our various buddha-fields to spread far and wide this enlightenment of the perfect Buddha, the Tathagata. May all noble sons and daughters believe in that!"

Then the four Maharajas, the great kings of the quarters, said to the Buddha, "Lord, in all the towns, villages, cities, kingdoms, and palaces, wherever this discourse of the Dharma will be practised, upheld, and correctly taught, we, the four great kings, will go there with our armies, our young warriors, and our retinues, to hear the Dharma. And we will protect the teachers of this Dharma for a radius of one league so that no one who plots injury or disruption against these teachers will have any opportunity to do them harm."

Then the Buddha said to the venerable Ananda, "Receive then, Ananda, this expression of the teaching of the Dharma. Remember it, and teach it widely and correctly to others!"

Ananda replied, "I have memorized, Lord, this expression of the teaching of the Dharma. But what is the name of this teaching, and how should I remember it?"

The Buddha said, "Ananda, this exposition of the Dharma is called 'The Teaching of Vimalakirti,' or 'The Reconciliation of Dichotomies,' or even 'Section of the Inconceivable Liberation.' Remember it thus!"

Thus spoke the Buddha. And the Licchavi Vimalakirti, the crown prince Manjusri, the venerable Ananda, the bodhisattvas, the great disciples, the entire multitude, and the whole universe with its gods, men, asuras and gandharvas, rejoiced exceedingly. All heartily praised these declarations by the Lord.

(維摩詰所說經第第十四 囑累之2)

彌勒菩薩聞說是已白佛言。世尊。未曾有也。如佛所說。我當遠離如斯之惡奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法。若未來世善男子善女人求大乘者當令手得如是等經。與其念力。使受持讀誦為他廣說。世尊。若後末世有能受持讀誦為他說者。當知皆是彌勒神力之所建立。佛言。善哉善哉彌勒。如汝所說。佛助爾喜。於是一切菩薩合掌白佛。我等亦於如來滅後。十方國土廣宣流布阿耨多羅三藐三菩提法。復當開導諸說法者令得是經。爾時四天王白佛言。世尊。在在處處城邑聚落山林曠野。有是經卷讀誦解說者。我當率諸官屬為聽法故往詣其所擁護其人。面百由旬令無伺求得其便者。是時佛告阿難。受持是經廣宣流布。阿難言唯然。我已受持要者。世尊。當何名斯經。佛言。阿難。是經名為維摩詰所說。亦名不可思議解脫法門。如是受持。佛說是經已。長者維摩詰．文殊師利．舍利弗．阿難等。及諸天人阿修羅一切大眾。聞佛所說皆大歡喜。

Vimalakirti Qingx (jap-sir-1)

 

Derr Jap-sir Pinw: Jiokhur

Dyrr anxnex, Vuddyy qra Bilik Posad qongw, “Bilik! Guaw dnaxx jiong' jitt hy buliong ig asamkhya qiab soxx jip ee anuttara-samyak-sambodhi ee Hxuad qautog hro liw. Jiaxee qingx dirr Vuddyy beddo liauxau ee buadser, linw diyhh ixx sintongx-lat dirr Jambudvipa siwqer suanqangw qapp liutuann, byy hro dngrjuat. Si anwjnuaw lehh? Birlaii sxer lairdew e u senrlamjuw, senrluxzinn, tenzinn, lringg, quixsinn, gandhava, qapp raksa dringw huatsimx dirr anuttara-samyak-sambodhi, hnuahiw sriu Darising Hxuad. Narr si byy tniax diyc jitt hy qingx dyrr e srid kir sxen ee lirig. Jiaxee langg tniax diyc jitt hy qingx, vitdnia e hnuahiw siongsinr, huad hanxiuw ee simx. Diyhh qra inx syx tauu jyr qiwzin, jiauww inx soxx ingqaix did .diyc ee lirig uirr inx siongser enxsuad. 

Bilik, liw diyhh jaix, posad u nng jiongw. Dycc nng jiongw? Derr id jiongw, hnor jngsing buqur decc qongw dangx qongw saix . Derr zi jiongw, m qniax girliw cim'yr, jiauww jinsit ee siongr jinwzip. Narr hnor jngsig bunqur decc qongw dangx qongw saix :ee, tangx jaix inx si co' yc ee posad. Narr duiww cim'yr ee qingdenw be jipdiok, byy qnia'uir laii jinwzip hitt lairdew, tniax liauw simx cingjing, u siurcii, togsiong, jiauww enxsuad :ee siuhing, tangx jaix inx si quxnii sriu dyrhing :ee.

Bilik! Qycc co' yc :ee iarr u nng jiongw, berdangr jiapsiu jiokk cim'yr ee Hxuad. Dycc nng jiongw? Derr id jiongw, ixjaw m bad tniax .quer ee cim'yr qingdenw, tniax .diyc liauxau, inx e qniahniaa, sanxsingx gihik, berdangr suisun, e huixvongr, byy siongsinr, e anxnex qongw, ‘Jex guaw ixjaw m bad tniax .quer. Si an’ dyhh laii :ee?’ Derr zi jiongw, narr duw diyc horcii qapp qaixsuad zucuw cim'yr qingdenw :ee, inx m kingw cinqin, qiong’iongw, qiongqingr, higjiaw e cagkangx qongw pnaiw ue. U jitt nng jiongw henrsiong, tangx jaix inx si co' yc ee posad. Inx sunxhuai qaqi ee qongdig, berdangr dirr cim'yr ee Hxuad lairdew diaux inx ee simx.

Bilik! Qycc u nng jiongw. Posad suizenn cimx cimx siongsinr qapp liauxqaiw, iaxx si e sunxhuai qaqi ee qongdig,  diwsuw berdangr did diyc byy snex-siw ee diwhui. Si dycc nng jiongw? Derr id jiongw, knuawkinx co' yc ee posad, m qra qauwhuew. Derr zi jiongw, suizenn liauxqaiw cim'yr ee Hxuad, mrqycc cruw siongr hunved. Dyrr si jitt nng jiongw.”

(Vimalakirti Sutra - Chapter XIV Transmission of the Holy Dharma 1)

Then the Lord Sakyamuni said to the bodhisattva Maitreya, the great spiritual hero, "I transmit to you, Maitreya, this unexcelled, perfect enlightenment which I attained only after innumerable millions of billions of aeons, in order that, at a later time, during a later life, a similar teaching of the Dharma, protected by your supernatural power, will spread in the world and will not disappear. Why? Maitreya, in the future there will be noble sons and daughters, devas, nagas, yaksas, gandharvas, and asuras, who, having planted the roots of virtue, will produce the spirit of unexcelled, perfect enlightenment. If they do not hear this teaching of the Dharma, they will certainly lose boundless advantages and even perish. But if they hear such a teaching, they will rejoice, will believe, and will accept it upon the crowns of their heads. Hence, in order to protect those future noble sons and daughters, you must spread a teaching such as this!

"Maitreya, there are two gestures of the bodhisattvas. What are they? The first gesture is to believe in all sorts of phrases and words, and the second gesture is to penetrate exactly the profound principle of the Dharma without being afraid. Such are the two gestures of the bodhisattvas. Maitreya, it must be known that the bodhisattvas who believe in all sorts of words and phrases, and apply themselves accordingly, are beginners and not experienced in religious practice. But the bodhisattvas who read, hear, believe, and teach this profound teaching with its impeccable expressions reconciling dichotomies and its analyses of stages of development these are veterans in the religious practice.

"Maitreya, there are two reasons the beginner bodhisattvas hurt themselves and do not concentrate on the profound Dharma. What are they? Hearing this profound teaching never before heard, they are terrified and doubtful, do not rejoice, and reject it, thinking, 'Whence comes this teaching never before heard?' They then behold other noble sons accepting, becoming vessels for, and teaching this profound teaching, and they do not attend upon them, do not befriend them, do not respect them, and do not honor them, and eventually they go so far as to criticize them. These are the two reasons the beginner bodhisattvas hurt themselves and do not penetrate the profound Dharma.

"There are two reasons the bodhisattvas who do aspire to the profound Dharma hurt themselves and do not attain the tolerance of the ultimate birthlessness of things. What are these two? These bodhisattvas despise and reproach the beginner bodhisattvas, who have not been practicing for a long time, and they do not initiate them or instruct them in the profound teaching. Having no great respect for this profound teaching, they are not careful about its rules. They help living beings by means of material gifts and do not help them by means of the gift of the Dharma. Such, Maitreya, are the two reasons the bodhisattvas who aspire to the profound Dharma hurt themselves and will not quickly attain the tolerance of the ultimate birthlessness of all things."

(維摩詰所說經第第十四 囑累之1)

於是佛告彌勒菩薩言。彌勒。我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法。付囑於汝。如是輩經於佛滅後末世之中。汝等當以神力廣宣流布於閻浮提無令斷絕。所以者何。未來世中當有善男子善女人。及天龍鬼神乾闥婆羅剎等。發阿耨多羅三藐三菩提心樂于大法。若使不聞如是等經則失善利。如此輩人聞是等經。必多信樂發希有心。當以頂受隨諸眾生所應得利而為廣說。彌勒當知。菩薩有二相。何謂為二。一者好於雜句文飾之事。二者不畏深義如實能入。若好雜句文飾事者。當知是為新學菩薩。若於如是無染無著甚深經典。無有恐畏能入其中。聞已心淨受持讀誦如說修行。當知是為久修道行。彌勒。復有二法。名新學者。不能決定於甚深法。何等為二。一者所未聞深經。聞之驚怖生疑不能隨順。毀謗不信而作是言。我初不聞從何所來。二者若有護持解說如是深經者。不肯親近供養恭敬。或時於中說其過惡。有此二法。當知是為新學菩薩。為自毀傷。不能於深法中調伏其心。彌勒。復有二法。菩薩雖信解深法。猶自毀傷而不能得無生法忍。何等為二。一者輕慢新學菩薩而不教誨。二者雖解深法而取相分別。是為二法。

Vimalakirti Qingx (jap-snax-3)

Vuddyy qra tender qongw, “Guec Iamxsnuar Ongjuw an’ Iyc Ongg Vut tniax diyc jttt hy Hxuad did diy ziusun-zimxnai, dyrr qra vyxsnax qapp sinkux ee jongsig vrag .lyc .laii laii qiong’iongw Vuddyy, qycc duiww Vuddyy qongw, ‘Sewjunx! Zulaii beddo liauxau, guaw e jyr Hxuad ee qiong’iongw laii siuxho Jniar Hxuad. Hibang liw ixx uisinn-lat qra guaw qacii, hro guaw tangx hanghok xmoo ee uanr, sriux posathing.’

Vuddyy jaix ix cimced ee simx soxx sniu, dyrr qra jyr qiwzin, qongw, ‘Liw dirr guaw beddo liauxau e siuxho Hxuad ee sniaa.’

Tender! Hitt sii, Guec Iamxsnuar Ongjuw qenwjingr diyc Hxuad ee cingjing, tniax diyc virr vut jyr qiwzin dyrr u sinwsimx laii cutqex, jingjinr decc siulen senrhuad, quer byy zuarr quw, did diyc go jiongw sintongx, drat qaur posad-dy, did diyc darani qapp budik venrlun ee jaidiau. Dirr Vuddyy beddo liauxau, ix iong soxx did .diyc ee sintongx, jongw cisiuw, qapp venlun ee jaidiau, muaw jap siyw qiab, qra Iyc Ongg Zulaii soxx dngw ee huatlenw qewsiok liutuann. Guec Iamxsnuar Bikiu in'ui siuxho Hxuad, qutlat jingjinr, dyrr dirr jitt xee sinhun qauwhuar vah-bxan-ig langg, hro inx dirr anuttara-samyak-sambodhi byy dywter, jap-sir nayuta sowliong ee langg cimx cimx huatsimx beh jyr sniabunn iacc pratyekabuddha, qycc u buliong ee jiongwsingx tangx ongxsingx kir tnidingw. 

Tender! Hitt sii Vyw Iamxsnuar Ongg qamxx si vadd langg? Dyrr si henjai ixx jniaa vut ee Ratnarcis(Vyw Iam) Zulaii. Jitt xee ongg ee jit-cing xee qniaw dyrr si henliongg qiab lairdew ee jit-cingx xee vut, an' Kakutsunda kaisiw jniaa vut, qaur juewau jit xee qiyr jyr Roca ee Zulaii. Guec Iamxsnuar Bikiu dyrr si guaw ee jensinx.  Zucuw, Tender! Iauwqinw diyhh jaix dirr soxu qiong'iongw lairdew, Hxuad ee qiong’iongw siongrr hyw, vaii derr id. Soxiw qongxx, tender! Diyhh ixx Hxuad ee qiong’iongw laii qiong’iongw vut.”

(Vimalakirti Sutra - Chapter XIII Antecedents of the Holy Dharma 3)

"Prince of gods, when the prince Candracchattra had heard this definition of Dharma-worship from the Tathagata Bhaisajyaraja, he attained the conformative tolerance of ultimate birthlessness; and, taking his robes and ornaments, he offered them to the Buddha Bhaisajyaraja, saying, 'When the Tathagata will be in ultimate liberation, I wish to defend his holy Dharma, to protect it, and to worship it. May the Tathagata grant me his supernatural blessing, that I may be able to conquer Mara and all adversaries and to incorporate in all my lives the holy Dharma of the Buddha!'

"The Tathagata Bhaisajyaraja, knowing the high resolve of Candracchattra, prophesied to him that he would be, at a later time, in the future, the protector, guardian, and defender of the city of the holy Dharma. Then, prince of gods, the prince Candracchattra, out of his great faith in the Tathagata, left the household life in order to enter the homeless life of a monk and having done so, lived making great efforts toward the attainment of virtue. Having made great effort and being well established in virtue, he soon produced the five superknowledges, understood the incantations, and obtained the invincible eloquence. When the Tathagata Bhaisajyaraja attained ultimate liberation, Candracchattra, on the strength of his superknowledges and by the power of his incantations, made the wheel of the Dharma turn just as the Tathagata Bhaisajyaraja had done and continued to do so for ten short aeons.

"Prince of gods, while the monk Candracchattra was exerting himself thus to protect the holy Dharma, thousands of millions of living beings reached the stage of irreversibility on the path to unexcelled, perfect enlightenment, fourteen billion living beings were disciplined in the vehicles of the disciples and solitary sages, and innumerable living beings took rebirth in the human and heavenly realms.

"Perhaps, prince of gods, you are wondering or experiencing some doubt about whether or not, at that former time, the King Ratnacchattra was not some other than the actual Tathagata Ratnarcis. You must not imagine that, for the present Tathagata Ratnarcis was at that time, in that epoch, the universal monarch Ratnacchattra. As for the thousand sons of the King Ratnacchattra, they are now the thousand bodhisattvas of the present blessed aeon, during the course of which one thousand Buddhas will appear in the world. Among them, Krakucchanda and others are already born, and those remaining will still be born, from Kakutsunda up to the Tathagata Roca, who will be the last to be born.

"Perhaps, prince of gods, you are asking yourself if, in that life, in that time, the Prince Candracchattra who upheld the Holy Dharma of Lord Tathagata Bhaisajyaraja was not someone other than myself. But you must not imagine that, for I was, in that life, in that time, the Prince Candracchattra. Thus it is necessary to know, prince of gods, that among all the worships rendered to the Tathagata, the Dharma-worship is the very best. Yes, it is good, eminent, excellent, perfect, supreme, and unexcelled. And therefore, prince of gods, do not worship me with material objects but worship me with the Dharma-worship! Do not honor me with material objects but honor me by honor to the Dharma!"

(維摩詰所說經第十三品 法供養之3)

佛告天帝。王子月蓋從藥王佛。聞如是法得柔順忍。即解寶衣嚴身之具。以供養佛白佛言。世尊。如來滅後我當行法供養守護正法。願以威神加哀建立。令我得降魔怨修菩薩行。佛知其深心所念。而記之曰。汝於末後守護法城。天帝。時王子月蓋見法清淨。聞佛授記以信出家。修集善法精進不久。得五神通逮菩薩道。得陀羅尼無斷辯才。於佛滅後以其所得神通總持辯才之力。滿十小劫。藥王如來所轉法輪隨而分布。月蓋比丘以守護法勤行精進。即於此身化百萬億人。於阿耨多羅三藐三菩提立不退轉。十四那由他人深發聲聞辟支佛心。無量眾生得生天上。天帝。時王寶蓋豈異人乎。今現得佛號寶炎如來。其王千子即賢劫中千佛是也。從迦羅鳩孫駄為始得佛。最後如來號曰樓至。月蓋比丘即我身是。如是天帝。當知此要。以法供養於諸供養為上。為最第一無比。是故天帝。當以法之供養供養於佛。