Poxhenn Posad Jap Dua Hinggii qapp Sewguan (4)

Qycc u, senrlamjuw! Qongw diyc dua dua qiong’iongw, soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vutdow ee qik biser din’aix lairdew, muixx jit xee qokk u itcer sewqair qik biser din’aix sowliong hiacc je ee vut. Muixx jit xee vut ee soxjai, u jiongxjiongw posad dirr cincniu haiw hiacc dua ee huathue qra uii lehh. Guaw ixx Poxhenn ee hinggii qapp sewguan ee lat snix kiw cimx sinr qapp liauxqaiw, tangx jaix qapp knuar diyc henrjingg :ee. Longxx iong siongrr bibiau qiong’iongw ee kiwqu laii jyr qiong’iongw, cincniu  huex, huekox, tnix ee imgak, tnix ee iamxsnuar, tnisinn ee ihok, tnidingw jiongxjiongw ee hniux, buah ee hniux, siyx ee hniux, qapp hniubuac, zucuw jiaxee cincniu hunn hiacc je, muixx jit xee ee hunliong cincniu Sumeru Snuax. Qycc diamw jiongxjiongw dingx, sodingx, iudingx, qapp jiongxjiongw pangx iudingx, muixx jit xee dingsimx cincniu Sumeru Snuax hiacc quann, muixx jit xee ee ding’iuu cincniu duarhaixjuiw. Iong jiaxee dingxdingw qiong’iongw ee kiwqu sisiongg jyr qiongiongw. 

Senrlamjuw! Soxu qiong’iongw lairdew, Hxuad ee qiong’iongw vaii itdingw. Soxui jiauww enxsuad :ee kir siuhing ee qiong’iongw, lirig jiongwsingx ee qiong’iongw, siu’iongg jiongwsingx ee qiong’iongw, dairter jiongwsingx siurkow ee qiong’iongw, qutlat siulen senrqinx ee qiong’iongw, byy siawsag posad-giap ee qiong’iongw, qapp byy lirkuix potesimx ee qiong’iongw. 

Senrlamjuw, cincniu taujingg qiong’iongw ee buliong qongdig, viw kiw Hxuad ee qiong’iongw itliam ee qongdig, vah hunx vutqib id, cingx hunx vutqib id, vaccingx koti ee hunliong, nayuta ee hunliong, kalan ee hunlion, iacc iong sngr :ee, iong sowbok, iong piwzu, higjiaw upannishad ee hunliong iarr vutqib id. Sniaw enqor? In'ui jiongww Zulaii jundiong Hxuad, in'ui jiauww enxsuad :ee kir siuhing e singjiu jiongww vut. Narr jiongww posad sidjenr Hxuad ee qiong’iongw, dyrr tangx singjiu qiong’iongw Zulaii. In'ui jitt hy siuhing si jinjniar ee qiong’iongw. 

Jitt hy qongxdai siongrdingw ee qiong’iongw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw ee qiong’iongw jiacc u qiongjin. Mrqycc hukongx ee sewqair simrjiww huanlyw byy qiongjin, soxiw guaw jitt xee qiong’iongw iarr 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 --4)

Again, O Noble-minded Man, what is meant by abundant offerings out of veneration to the Buddhas? It means that in the smallest dust-motes of the Buddha-domains of the Dharma-circles and of the cosmic void, and of the ten quarters and three yugas, in each speck of dust exist the Buddhas, equal in number to the smallest dust-motes of all worlds. Each Buddha is surrounded by an ocean-wide assembly of Bodhisattvas, in whom I have profound faith and reverent understanding through the power of the vows of the Bodhisattva Samantabhadra. I would offer them the most rare and wondrous gifts such as the flowery-clouds , garland-clouds, heavenly music-clouds, celestial tapestry-clouds, angelic garment-clouds; all kinds of heavenly perfumes, scented balms, aromatic incenses, aromatic powders, each equal in quality to mount Sumeru, the king of mountains. I would present lighted lamps of various kinds, such as the cream lamps, the oil lamps, and the lamps of sweet perfumes. The wick of each lamp being in size as Mount Sumeru, the king of mountains; and the burning oil of each as great as the water of the ocean. Ceaselessly would I offer such gifts in veneration.

O Noble-minded Man, among all gifts, the crown of them are the gifts of Dharma. Such gifts are called: the offering of “Following the instructions (of all the Buddhas), the offering of benefits for all beings, the offering of embracing and sustaining all beings, the offering of taking upon oneself the suffering of others, the offering of fostering the root of merit diligently, the offering of swerving not from the Bodhisattva vows; and the offering of departing not from the love of the Bodhi-heart.”

O Noble-minded Man, truly the merit to be derived from the offering of (material) gifts, such as those enumerated, are infinite; yet, in comparison with a single thought of Dharma (they are as nothing). Those merits (derived from material offerings), would not be equal to a hundredth part (of the merit of a thought of Dharma); nay, not to a hundred thousandth part of koties, of nayutas, of kalans, and of upannishads. And why? Because the Dharma is held in the highest esteem by all the Tathagatas. Moreover, all the Buddhas are begotten from the Dharma, through the perfecting of their conduct in accordance with it. If the Bodhisattvas make offerings to the Dharma (to the Buddhas) then their offerings to the Tathagatas are completed. Thus do the Bodhisattvas present the truest offering of gifts to the Tathagatas.

My offering of such great and noble gifts to Buddhas will cease if the Cosmic Void of space is ended, (or) the spheres of beings are ended, (or) the karmas of beings are ended, (or) the sorrows of beings are ended. But as all the things from the space of the void to the sorrows of all beings are endless; so also will my offering to Buddhas be endless. Thought succeeding thought without interruption, in bodily, vocal, and mental deeds without weariness.

(普賢菩薩十大行願 --4）

復次善男子。言廣修供養者。所有盡法界。虛空界。十方三世一切佛剎極微塵中。一一各有一切世界極微塵數佛。一一佛所。種種菩薩海會圍遶。我以普賢行願力故。起深信解。現前知見。悉以上妙諸供養具。而為供養。所謂華雲鬘雲。天音樂雲。天傘蓋雲。天衣服雲。天種種香塗香燒香末香。如是等雲。一一量如須彌山王。然種種燈。酥燈油燈諸香油燈。一一燈炷。如須彌山。一一燈油。如大海水。以如是等諸供養具。常為供養。善男子。諸供養中。法供養最。所謂如說修行供養。利益眾生供養。攝受眾生供養。代眾生苦供養。勤修善根供養。不捨菩薩業供養。不離菩提心供養。善男子。如前供養無量功德。比法供養。一念功德。百分不及一。千分不及一。百千俱胝那由他分。迦羅分。算分。數分。諭分。優婆尼沙陀分。亦不及一。何以故。以諸如來尊重法故。以如說修行出生諸佛故。若諸菩薩。行法供養。則得成就供養如來。如是修行。是真供養故。此廣大最勝供養。虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我供乃盡。而虛空界。乃至煩惱。不可盡故。我此供養。亦無有盡。念念相續無有間斷。身語意業無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (3)

Qycc u, senrlamjuw! Qongw diyc cingjanr Zulaii. Soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vudtow, soxu qik biser ee muixx jit xee din’aix lairdew, longxx u itcer sewqair qik biser din’aix sowliong hiacc je ee vut. Muixx jit xee vut ee soxjai, longxx u posad dirr cincniu haiw hiacc dua ee huathue qra uii lehh. Guaw e longxx ixx cimx cimx ee lixqaiw, tangx jaix qapp knuar diyc henrjingg :ee. Muixx jit xee longxx sringr quer u venrlun-jaidiau ee tenluw bibiau ee jihqinx, muixx jit xee jihqinx huad cud cincniu haiw bujin ee imsniax, muixx jit xee imsniax huad cud cincniu haiw ee itcer gensuu, cing’iongg qapp janwtanr itcer Zulaii jiongxjiongw cincniu haiw ee qongdig, qiongjin birlaii, siysuar byy dng, qiongjin huatqair, byy jit xui byy venww muaw. Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw ee ylyw jiacc u qiongjin. Mrqycc hunkongx ee sewqair simrjiww huanlyw byy qiongjin, soxiw guaw jitt xee janwtanr 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 --3)

Again, O Noble-minded Man, what signifies “to preach (the virtues of) and to praise (the glories of) the Tathagatas”? It means that in the smallest dust-motes of all the worlds of the ten quarters, and the three ages throughout the Dharma-circles and the cosmic void, upon each speck of dust, there the Buddhas are dwelling; equal in number to the smallest specks of dust of all the worlds. And each Buddha is surrounded by an assembly of Bodhisattvas, as wide as the ocean. I shall apply my profound insight and my temporal knowledge to fathom them till I thoroughly understand, then will I praise them with my oration, as though it were with the angelic and eloquent tongues of the Goddess (Sarasvati). Each tongue emitting a boundless ocean of all forms of sound, each voice emitting a boundless ocean of all forms of speech, proclaiming the ocean of the merits of all Tathagatas. Such praises shall continue without cessation through endless time and the limitless realms of the Dharma-worlds. My praises will cease when the void of space is ended, (or) the spheres of beings are ended, (or) the karmas of beings are ended, (or) the sorrows of beings are ended. But all the things from the space of the void even to the sorrows of beings are endless; so also are my praises endless; thought succeeding thought without interruption; and in bodily, vocal, and mental deeds without weariness.

(普賢菩薩十大行願 --3）

復次善男子。言稱讚如來者。所有盡法界。虛空界。十方三世一切剎土。所有極微。一一塵中。皆有一切世界極微塵數佛。一一佛所。皆有菩薩海會圍遶。我當悉以甚深勝解。現前知見。各以出過辯才天女微妙舌根。一一舌根。出無盡音聲海。一一音聲。出一切言辭海。稱揚讚歎一切如來諸功德海。窮未來際。相續不斷。盡於法界。無不周遍。如是虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我讚乃盡。而虛空界乃至煩惱。無有盡故。我此讚歎無有窮盡。念念相續。無有間斷。身語意業無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (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。