Vimalakirti Qingx (id-5)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(維摩詰所說經第一品 佛國之5)

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