Vimalakirti Qingx (jap-snax-2)

Vuddyy qra tender qongw, “Quewkir buliong asamkhya qiab, sewqanx u jit xui vut qiyr jyr Bhaisajyaraja(Iyc Ongg) Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. Sewqair ee miaa qiyr jyr Mahavyuha(Dua Jonggiamm), qiab ee miaa qiyr jyr Vicarana(Jonggiamm). Vut ee siurbing si zi-jap siyw qiab, sniabunn ee jingdoo u snax-jap-lak-ig nayuta, posad ee jingdoo u jap-zi-ig. Tender! Hitt sii u dngw lenw singwongg qiyr jyr Ratnacchattra(Vyw Iamxsnuar), cid jiongw vyw longxx u, tongxhad sir tenha. Ongg u jit-cingx xee qniaw, duanjniar, iongxjongr, tangx hanghok digzinn. Hitt sii, Vyw Iamxsnuar ham’ ix ee quanwsiok qiong’iongw Iyc Ongg Zulaii, qiongqib jiongxjiongw hro ix an'unw diamr lehh muaw go qiab. Quer go qiab liauw, ix qra jit-cingx xee qniaw qongw, ‘Linw iarr diyhh cincniu guaw, cimced qiong’iongw vut.’

Jiaxee jit-cingx xee qniaw niaxsiu laurve ee bingrling, qiong’iongw Iyc Ongg Zulaii. Qycc muaw go qiab, qiongqib itcer hro an'unw. Jitt xee ongg ee qniaw lairdew u jit xee qiyr jyr Candracchattra(Guec Iamxsnuar), dogjy decc sniu qongxx, ‘M jaix qamxx u kacc digvet ee qiong’iongw?’

In'ui vut ee sintongx-lai, kongdiongx u tnisinn qongw, ‘Senrlamjuw! Hxuad ee qiong’iongw kacc sringr quer soxu qiong’iongw.’

Ix dyrr mng qongxx, ‘Simxmic si Hxuad ee qiong’iongw?’

Tnisinn qongw, ‘Liw tangx kir mng Iyc Ongg Zulaii. Ix e hyw hyw aw uirr liw enxsuad sniaw si Hxuad ee qiong’iongw.’

Hitt sii, Guec Iamxsnuar Ongjuw dyrr kir vaiwhongw Iyc Ongg Zulaii, hiongr vut ee kax qui lecc vair, liauxau dirr vnix:a kia duiww Vuddyy qongw, ‘Sewjunx! Soxu ee qiong’iongw lairdew, Hxuad ee qiong’iongw sringr quer itcer. Simxmic si Hxuad ee qiong’iongw?’

Vuddyy qra qongw, ‘Senrlamjuw! Hxuad ee qiong’iongw dyrr si suanqangw jiongww vut soxx enxsuad ee cim’yr qingdenw, suanqangw itcer sewqanx lann siongsinr, lann jiapsiu, bibiau lann qenr, cingjing byy uwziamw ee qingdenw, m si dna' hunved suuii dyrr tangx did .diyc, si posad Hxuad ee vyxkor soxx siu’iongg, qingquer darani ee inr laii inwjingr, qaur byy trer dywdngw, singjiu lak jiongw paramita; gauu hunved qauwgi; sun potee ee Hxuad; ciauuat soxu qingdenw zip dua juvix; lirkuix soxu xmoo-su qapp soxu siaa qenwsig; suisun inenn ee henrsiong, byy guaw, byy langg’, byy jiongwsingx, byy siurbing; inwjingr kangx, byy siongr, byy jok’uii, byy kiw; tangx hro jiongwsingx jre dirr dyrdniuu juanw huatlenw; soxu tenzinn, lringg, qapp gandharv dringw qiongrdongg qra ylyw; tangx hro jiongwsingx zip vudhuad ee vyxkor, siu’iongg soxu singwhenn itcer diwhui; enxsuad jiongww posad soxx siuhing ee dy, jiauww soxu sidsiongr ee jinx gi; c.-cingcyw-c. suanqangw busiongg, kow, kangx, qapp byy guaw jitt hy jibbet ee Hxuad; tangx qiur itcer huixhuair qimwqair ee jiongwsingx; tangx hro soxu xmoo, guardy, qapp tamsimx :ee qnia’uir; virr soxu vut qapp singwhenn qiongrdongg ylyw; hro jiongwsingx lirkuix snex-siw ee kow, hro inx liauxqaiw liappuann ee kuaiwlok; duiww jiongwsingx suanqangw sibhongx samser jiongww vut soxx enxsuad :ee. Narr tniax diyc zucuw ee qingx, u siongsinr, liauxqaiw, siurcii, qapp togsiong ee jiongwsingx, ixx hongven ee lat uirr inx hunved qaixsueh, henxsi hunbingg. In'ui si siuxho Hxuad, soxiw qiyr jyr Hxuad ee qiong’iongw. Qycc dirr soxu Hxuad jiauww enxsuad siuhing, suisun jap-zi in’enn, lirkuix soxu siaa qenwsig, did diyc byy snex-siw ee diwhui, quatding bingvik byy guaw qapp byy u jiongwsingx, dirr in’enn qyxvyr, byy uirvue, byy jner. Lirkuix soxu guaw ee; jiauww qauwgi byy jiauww gengiw; jiauww lixdir byy jiauww iwsig; jiauww bingliauw ee qauwgi, byy jiauww byy bingliauw ee qauwgi; jiauww Hxuad byy jiauww langg. Suisun huatsiongr,  byy soxx zip, byy soxx qruix, in'ui bubingg vitqingr e be; soxu hing’uii iarr vitqingr e bet; simrjiww snix vitqingr e bet, lau qapp siw iarr vitqingr e bet. U anxnex quancad :ee, jap-zi inenn buqiongjin, be qycc laii hunved soxx qnir. Jex qiyr jyr jueww quann Hxuad ee qiong’iongw.'"

(Vimalakirti Sutra - Chapter XIII Antecedents of the Holy Dharma 2)

The Buddha then further said to Sakra, the prince of gods, "Once, prince of gods, long ago, long before aeons more numerous than the innumerable, immense, immeasurable, inconceivable, and even before then, the Tathagata called Bhaisajyaraja appeared in the world: a saint, perfectly and fully enlightened, endowed with knowledge and conduct, a blissful one, knower of the world, incomparable knower of men who need to be civilized, teacher of gods and men, a Lord, a Buddha. He appeared in the aeon called Vicarana in the universe called Mahavyuha.

"The length of life of this Tathagata Bhaisajyaraja, perfectly and fully enlightened one, was twenty short aeons. His retinue of disciples numbered thirty-six million billion, and his retinue of bodhisattvas numbered twelve million billion. In that same era, prince of gods, there was a universal monarch called King Ratnacchattra, who reigned over the four continents and possessed seven precious jewels. He had one thousand heroic sons, powerful, strong, and able to conquer enemy armies. This King Ratnacchattra honored the Tathagata Bhaisajyaraja and his retinue with many excellent offerings during five short aeons. At the end of this time, the King Ratnacchattra said to his sons, 'Recognizing that during my reign I have worshiped the Tathagata, in your turn you also should worship him.'

"The thousand princes gave their consent, obeying their father the king, and all together, during another five short aeons, they honored the Tathagata Bhaisajyaraja with all sorts of excellent offerings.

"Among them, there was a prince by the name of Candracchattra, who retired into solitude and thought to himself, 'Is there not another mode of worship, even better and more noble than this?'

"Then, by the supernatural power of the Buddha Bhaisajyaraja, the gods spoke to him from the heavens: 'Good man, the supreme worship is the Dharma-worship.'

"Candracchattra asked them, 'What is this "Dharma-worship"?'

"The gods replied, 'Good man, go to the Tathagata Bhaisajyaraja, ask him about the "Dharma-worship," and he will explain it to you fully.'

"Then, the prince Candracchattra went to the Lord Bhaisajyaraja, the saint, the Tathagata, the insuperably, perfectly enlightened one, and having approached him, bowed down at his feet, circumambulated him to the right three times, and withdrew to one side. He then asked, 'Lord, I have heard of a "Dharma-worship," which surpasses all other worship. What it this "Dharma-worship"?'

"The Tathagata Bhaisajyaraja said, 'Noble son, the Dharma-worship is that worship rendered to the discourses taught by the Tathagata. These discourses are deep and profound in illumination. They do not conform to the mundane and are difficult to understand, difficult to see and difficult to realize. They are subtle, precise, and ultimately incomprehensible. As Scriptures, they are collected in the canon of the bodhisattvas, stamped with the insignia of the king of incantations and teachings. They reveal the irreversible wheel of Dharma, arising from the six transcendences, cleansed of any false notions. They are endowed with all the aids to enlightenment and embody the seven factors of enlightenment. They introduce living beings to the great compassion and teach them the great love. They eliminate all the convictions of the Maras, and they manifest relativity.

"'They contain the message of selflessness, living-beinglessness, lifelessness, personlessness, voidness, signlessness, wishlessness, nonperformance, nonproduction, and nonoccurrence.

"'They make possible the attainment of the seat of enlightenment and set in motion the wheel of the Dharma. They are approved and praised by the chiefs of the gods, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas. They preserve unbroken the heritage of the holy Dharma, contain the treasury of the Dharma, and represent the summit of the Dharma-worship. They are upheld by all holy beings and teach all the bodhisattva practices. They induce the unmistaken understanding of the Dharma in its ultimate sense. They certify that all things are impermanent, miserable, selfless, and peaceful, thus epitomizing the Dharma. They cause the abandonment of avarice, immorality, malice, laziness, forgetfulness, foolishness, and jealousy, as well as bad convictions, adherence to objects, and all opposition. They are praised by all the Buddhas. They are the medicines for the tendencies of mundane life, and they authentically manifest the great happiness of liberation. To teach correctly, to uphold, to investigate, and to understand such Scriptures, thus incorporating into one's own life the holy Dharma - that is the "Dharma-worship."

"'Furthermore, noble son, the Dharma-worship consists of determining the Dharma according to the Dharma; applying the Dharma according to the Dharma; being in harmony with relativity; being free of extremist convictions; attaining the tolerance of ultimate birthlessness and nonoccurrence of all things; realizing selflessness and living-beinglessness; refraining from struggle about causes and conditions, without quarreling, or disputing; not being possessive; being free of egoism; relying on the meaning and not on the literal expression; relying on gnosis and not on consciousness; relying on the ultimate teachings definitive in meaning and not insisting on the superficial teachings interpretable in meaning; relying on reality and not insisting on opinions derived from personal authorities; realizing correctly the reality of the Buddha; realizing the ultimate absence of any fundamental consciousness; and overcoming the habit of clinging to an ultimate ground. Finally, attaining peace by stopping everything from ignorance to old age, death, sorrow, lamentation, misery, anxiety, and trouble, and realizing that living beings know no end to their views concerning these twelve links of dependent origination; then, noble son, when you do not hold to any view at all, it is called the unexcelled Dharma-worship.'

(維摩詰所說經第十三品 法供養之2)

佛告天帝。過去無量阿僧祇劫時。世有佛號曰藥王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名大莊嚴。劫曰莊嚴。佛壽二十小劫。其聲聞僧三十六億那由他。菩薩僧有十二億。天帝。是時有轉輪聖王名曰寶蓋。七寶具足主四天下。王有千子。端正勇健能伏怨敵。爾時寶蓋與其眷屬供養藥王如來。施諸所安至滿五劫。過五劫已告其千子。汝等亦當如我以深心供養於佛。於是千子受父王命。供養藥王如來。復滿五劫一切施安。其王一子名曰月蓋。獨坐思惟。寧有供養殊過此者。以佛神力空中有天曰。善男子。法之供養勝諸供養。即問。何謂法之供養。天曰。汝可往問藥王如來。當廣為汝說法之供養。即時月蓋王子行詣藥王如來稽首佛足。却住一面白佛言。世尊。諸供養中法供養勝。云何為法供養。佛言。善男子。法供養者。諸佛所說深經。一切世間難信難受。微妙難見清淨無染。非但分別思惟之所能得。菩薩法藏所攝。陀羅尼印印之。至不退轉成就六度。善分別義順菩提法。眾經之上入大慈悲。離眾魔事及諸邪見。順因緣法。無我無人無眾生無壽命。空無相無作無起。能令眾生坐於道場而轉法輪。諸天龍神乾闥婆等所共歎譽。能令眾生入佛法藏攝諸賢聖一切智慧。說眾菩薩所行之道。依於諸法實相之義。明宣無常苦空無我寂滅之法。能救一切毀禁眾生。諸魔外道及貪著者能使怖畏。諸佛賢聖所共稱歎。背生死苦示涅槃樂。十方三世諸佛所說。若聞如是等經。信解受持讀誦。以方便力為諸眾生分別解說顯示分明。守護法故。是名法之供養。又於諸法如說修行。隨順十二因緣。離諸邪見得無生忍。決定無我無有眾生。而於因緣果報。無違無諍。離諸我所。依於義不依語。依於智不依識。依了義經不依不了義經。依於法不依人。隨順法相無所入無所歸。無明畢竟滅故。諸行亦畢竟滅。乃至生畢竟滅故。老死亦畢竟滅。作如是觀。十二因緣無有盡相。不復起見。是名最上法之供養。