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。

Vimalakirti Qingx (veh-4)

Hitt sijun, huathue lairdew u jit xee qiyr jyr Sarvarupasamdarsana(Poxpenr Henrcud Siksinx) ee posad mng Vimalakirti qongxx, “Qusu! Laurve, laurbuw, bow, qniaw, cinjniaa, quanwsiok, qnuali, zinbinn, qapp cutmiaa :ee dringw, inx si si’angw? Lovi, iongvok, cnxiu, bew, qapp ciax dringw, jiaxee longxx sriok dirr dyc’ui?”

Dyrr anxnex, Vimalakirti iong jimgensix huedab qongxx:

Diwhui ee dortuad si posad ee laurbuw 

Hongven si laurve 

Itcer jiongww dyrsux 

Byy jit xee byy an' jitt nng xee snix cud 

Huathiw si bow 

Juvisimx si jaboxqniaw 

Senrsimx qapp singsit si haursnix 

Vitqingr kangx si cur 

Jerje huanlyw si derjuw  

Jiauww guaw ee iwsur laii juanxhuar 

Drypinw si senrdiwsig 

An’ jex singjiu jniawsiong qakdix 

Lak jiongw paramita ee huatmngg si pnuarli 

Sxur-siu’iongg si qirluw 

Cniuwquax qapp siongrtog Hxuad ee gengiw 

Ixx jex jyr imgak 

Jongw cisiuw si huehngg 

Byy lrau ee Hxuad si ciurnaa 

Cid-qakdix qapp liok-iwlok si cingjing bibiau ee huex 

Qaixtuad did diwhui si quexjiw 

Veh jiongw qaixtuad ee igdii 

Sendnia ee juiw jiokk dni 

Cid jiongw cingjing ee huex kamr dirr binrdingw 

Dirr jiax sexik :ee byy uwuer 

Go jiongw sintongx cincniu  cnxiu qapp bew decc jauw 

Daising jyr ciax 

Ixx itsimx laii kongwjer 

Dirr veh diauu jniar lo iulik 

Siongwmau uanbuanw u jonggiamm ee binriongg 

U jerje jiongw hyw laii jngsig guariongg 

Jaix qenwsiaur si guarsnax 

Cimsinr ee simx jyr huekox 

Hyxgiac u cid jiongw jaivyw 

Vowqaur laii jingqax qongdig 

Jiauww soxx qar siuhing 

Huehiongr si dua lirig 

Sxur-senn jyr cngpox 

An' jiax snix cud cingjing ee mia 

Je qenwbunn jingqax diwhui 

Laii jyr jurqag ee imsniax 

Qamlo ee Hxuad si jiahsit 

Qaixtuad ee bi si jiab 

Iong cingjing simx sexik 

Qaiwlut si pangx satbunn 

Siaubet huanlyw ji’ cat 

Jongwiongw byy langg tangx ciauuat 

Hanghok sir jiongw xmoo 

Iong singwli ee donghuanx qenwlip dyrdniuu 

Suizenn jaix byy kiw byy bet 

Uirr sirhen soxiw u snix u bet 

Soxu qoktow longxx henrcud 

Kyxviw byy jit xee byy knuar diyc zidtauu

Qiong’iongw sibhongx 

Buliong ig ee Zulaii 

Jiongww vut qapp qaqi ee srinx 

Be u hunved ee sniurhuad 

Suizenn jaix soxu vudqog 

Qapp jiongwsingx longxx si kangx 

Mrqycc sisiongg siuhing cingjing qoktow 

Laii qauwhuar jiongwsingx 

Qokk lui ee jiongwsingx 

Inx ee hxingg, sniax, qapp uigii 

Posad u busow qnia'uir ee ligliong :ee

Jidsii longxx tangx qra jiaxee henrcud 

Qakcad soxu xmoo ee dairjir 

Sirhen duer inx qniaa 

Ixx quangii qapp hongven ee diwhui 

Suiir longxx tangx henrcud 

Iacc sirhen lau-vni-siw 

Singjiu jerje jiongwsingx 

Hro inx liauxqaiw si cincniu huanwhuar :ee 

Tongdat byy jiongwgai 

Iacc henrcud qiab jin decc siyx 

Tnide siyx qaxx kangx kangx 

Jingwlangg u ingxx vutvenr ee sniurhuad 

Hro inx jaix busiongg  

Busor ig ee jiongwsingx 

Longxx laii cniaw posad 

Jidsii qaur inx cur-lai 

Qauwhuar suxx inx hiongr vuddy 

Qingsux jiuwgiw huatsut 

Kaxbiau ee jerje qige 

Longxx jinrliong henrcud jiaxee dairjir 

Laii lirig soxu jiongwsingx 

Sewqanx u jiongxjiongw dyrhuad 

Longxx dirr (vuddy) hitt lairdew cutqex 

In’ui qaixduu langg' ee gihik 

Byy laii duirlyc siaa qenwsig 

Higjiar huar jyr zit, guec, tnix 

Brahma ee ongg iacc sewqair ee jruw 

Ursii huar jyr de iacc juiw 

Ursii huar jyr hongx iacc huew 

Qiab lairdew u igjingr 

E cuthen huar jyr jerje iyhcauw 

U hok :ee 

Tangx druu vni qapp siauduu jiongxjiongw ee dok 

Qiab lairdew u qihngx 

E huar jyr imxsit 

Singx dri iauqix qapp cuiwdax 

Zen'au iong Hxuad ee gengiw (an'uir) 

Qiab lairdew u dyvingx 

E uirr inx kiw jusimx 

Qauwhuar hiaxee jiongwsingx 

Hro inx diamr dirr byy siy' jner ji' de 

Narr u dua jenwdin 

E qenwlip vingdingw ee lat 

Posad henrcud uiser 

Qra inx hanghok diwsuw anhyy 

Itcer qoktow lairdew 

Soxu u dergak ee soxjai 

E jen'ongw qaur hiax 

Kinbenw qiuwjer hro inx tuatlii koxnauw 

Itcer qoktow lairdew 

Jingsnix siy’ jiac ee soxjai 

Longxx e dirr hiax cuthen

Uirr inx jyr lirig 

Sirhen sriu go jiongw iogbong 

Qycc iarr henrcud camsenn 

Suxx xmoo ee simx luan jaujaux 

Hro inx berdangr did diyc hongven 

Huew-diongx snix lenhuex 

Jex si jin’ hanxiuw 

Dirr iongbong ee sewqanx camsenn 

Han'iuw iarr si zucuw 

Iacc huar jyr imluw 

Inxiu hiaxee hnowsig :ee 

Singx ixx iogbong ee qaux-aw kanx 

Liauxau hro inx zip vuddy 

Ursii huar jyr snia'ib ee juxlangg 

Ursii huar jyr singlixlangg kir inxdy 

Huar jyr qoksux qapp dairsinn 

Laii lirig jiongwsingx 

Jerje u sanwciah langg ee soxjai 

Inx henrcud bujin ee vyxkor 

Laii kuanwiuw qapp inxdy 

Hro inx huad potesimx 

Simx gnorban :ee 

Henrcud u dua sewlik :ee 

Siauduu qapp hanghok inx jiongxjiongw gnorban 

Hro inx diamr busiong ee dy 

Duiww hiaxee u kiongxku :ee 

Inx e qniaa uaw kir qra an’uir 

Singx hro inx byy qnia’uir 

Liauxau hro inx huad dyrsimx 

Ursii henrcud lirkuix imiok :ee 

Jyr u go jiongw sintongx ee senzinn 

Inxdy jiongwsingx 

Hro inx diamr dirr siuw qaiwlut, zimxziok, qapp juvix 

Qnir diyc su’iaur qiong’iongw :ee 

E cuthen laii jyr lovok 

Hro inx hnuahiw kuaiwir 

Jiacc suxx inx huad dyrsimx 

Jiauww inx soxx su’iaur 

Hro inx zip vuddy 

Ixx kuangii qapp hongven ee lat 

Longxx tangx buanxjiog inx 

Zucuw ee honghuad buliong 

Soxx siuhing :ee bugaii 

Diwhui buvenx 

Dortuad busor jiongwsingx 

Qaxsuw hro itcer vut 

Dirr buliong qiab 

Janwtanr inx ee qongdig 

Iaxx berdangr jin 

Dycc jit xee tniax diyc zucuw ee Hxuad 

Be huad potesimx 

Druu kir hiaxee vutsiaur ee langg 

Qapp gugong, qowjib, qapp byy diwhui :ee 

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 4)

Thereupon, the bodhisattva Sarvarupasamdarsana, who was present in that assembly, addressed the Licchavi Vimalakirti: "Householder, where are your father and mother, your children, your wife, your servants, your maids, your laborers, and your attendants? Where are your friends, your relatives, and your kinsmen? Where are your servants, your horses, your elephants, your chariots, your bodyguards, and your bearers?"

Thus addressed, the Licchavi Vimalakirti spoke the following verses to the bodhisattva Sarvarupasamdarsana:

Of the true bodhisattvas,

The mother is the transcendence of wisdom,

The father is the skill in liberative technique;

The Leaders are born of such parents.

Their wife is the joy in the Dharma,

Love and compassion are their daughters,

The Dharma and the truth are their sons;

And their home is deep thought on the meaning of voidness.

All the passions are their disciples,

Controlled at will.

Their friends are the aids to enlightenment;

Thereby they realize supreme enlightenment.

Their companions, ever with them,

Are the six transcendences.

Their consorts are the means of unification,

Their music is the teaching of the Dharma.

The incantations make their garden,

Which blossoms with the flowers of the factors of enlightenment,

With trees of the great wealth of the Dharma,

And fruits of the gnosis of liberation.

Their pool consists of the eight liberations,

Filled with the water of concentration,

Covered with the lotuses of the seven impurities -

Who bathes therein becomes immaculate.

Their bearers are the six superknowledges,

Their vehicle is the unexcelled Mahayana,

Their driver is the spirit of enlightenment,

And their path is the eightfold peace.

Their ornaments are the auspicious signs,

And the eighty marks;

Their garland is virtuous aspiration,

And their clothing is good conscience and consideration.

Their wealth is the holy Dharma,

And their business is its teaching,

Their great income is pure practice,

And it is dedicated to the supreme enlightenment.

Their bed consists of the four contemplations,

And its spread is the pure livelihood,

And their awakening consists of gnosis,

Which is constant learning and meditation.

Their food is the ambrosia of the teachings,

And their drink is the juice of liberation.

Their bath is pure aspiration,

And morality their unguent and perfume.

Having conquered the enemy passions,

They are invincible heroes.

Having subdued the four Maras,

They raise their standard on the field of enlightenment.

They manifest birth voluntarily,

Yet they are not born, nor do they originate.

They shine in all the fields of the Buddhas,

Just like the rising sun.

Though they worship Buddhas by the millions,

With every conceivable offering,

They never dwell upon the least difference

Between the Buddhas and themselves.

They journey through all Buddha-fields

In order to bring benefit to living beings,

Yet they see those fields as just like empty space,

Free of any conceptual notions of "living beings."

The fearless bodhisattvas can manifest,

All in a single instant,

The forms, sounds, and manners of behavior

Of all living beings.

Although they recognize the deeds of Maras,

They can get along even with these Maras;

For even such activities may be manifested

By those perfected in liberative technique.

They play with illusory manifestations

In order to develop living beings,

Showing themselves to be old or sick,

And even manifesting their own deaths.

They demonstrate the burning of the earth

In the consuming flames of the world's end,

In order to demonstrate impermanence

To living beings with the notion of permanence.

Invited by hundreds of thousands of living beings,

All in the same country,

They partake of offerings at the homes of all,

And dedicate all for the sake of enlightenment.

They excel in all esoteric sciences,

And in the many different crafts,

And they bring forth the happiness

Of all living beings.

By devoting themselves as monks

To all the strange sects of the world,

They develop all those beings

Who have attached themselves to dogmatic views.

They may become suns or moons,

Indras, Brahmas, or lords of creatures,

They may become fire or water

Or earth or wind.

During the short aeons of maladies,

They become the best holy medicine;

They make beings well and happy,

And bring about their liberation.

During the short aeons of famine,

They become food and drink.

Having first alleviated thirst and hunger,

They teach the Dharma to living beings.

During the short aeons of swords,

They meditate on love,

Introducing to nonviolence

Hundreds of millions of living beings.

In the middle of great battles

They remain impartial to both sides;

For bodhisattvas of great strength

Delight in reconciliation of conflict.

In order to help the living beings,

They voluntarily descend into

The hells which are attached

To all the inconceivable buddha-fields.

They manifest their lives

In all the species of the animal kingdom,

Teaching the Dharma everywhere.

Thus they are called "Leaders."

They display sensual enjoyment to the worldlings,

And trances to the meditative.

They completely conquer the Maras,

And allow them no chance to prevail.

Just as it can be shown that a lotus

Cannot exist in the center of a fire,

So they show the ultimate unreality

Of both pleasures and trances.

They intentionally become courtesans

In order to win men over,

And, having caught them with the hook of desire,

They establish them in the buddha-gnosis.

In order to help living beings,

They always become chieftains,

Captains, priests, and ministers,

Or even prime ministers.

For the sake of the poor,

They become inexhaustible treasures,

Causing those to whom they give their gifts

To conceive the spirit of enlightenment.

They become invincible champions,

For the sake of the proud and the vain,

And, having conquered all their pride,

They start them on the quest for enlightenment.

They always stand at the head

Of those terrified with fright,

And, having bestowed fearlessness upon them,

They develop them toward enlightenment.

They become great holy men,

With the superknowledges and pure continence,

And thus induce living beings to the morality

Of tolerance, gentleness, and discipline.

Here in the world, they fearlessly behold

Those who are masters to be served,

And they become their servants or slaves,

Or serve as their disciples.

Well trained in liberative technique,

They demonstrate all activities,

Whichever possibly may be a means

To make beings delight in the Dharma.

Their practices are infinite;

And their spheres of influence are infinite;

Having perfected an infinite wisdom,

They liberate an infinity of living beings.

Even for the Buddhas themselves,

During a million aeons,

Or even a hundred million aeons,

It would be hard to express all their virtues.

Except for some inferior living beings,

Without any intelligence at all,

Is there anyone with any discernment

Who, having heard this teaching,

Would not wish for the supreme enlightenment?

(維摩詰所說經第八品 佛道之4)

爾時會中有菩薩名普現色身。問維摩詰言。居士。父母妻子親戚眷屬吏民知識悉為是誰。奴婢僮僕象馬車乘皆何所在。於是維摩詰以偈答曰。

　　智度菩薩母　　方便以為父

　一切眾導師　　無不由是生

　法喜以為妻　　慈悲心為女

　善心誠實男　　畢竟空寂舍

　弟子眾塵勞　　隨意之所轉

　道品善知識　　由是成正覺

　諸度法等侶　　四攝為伎女

　歌詠誦法言　　以此為音樂

　總持之園苑　　無漏法林樹

　覺意淨妙華　　解脫智慧果

　八解之浴池　　定水湛然滿

　布以七淨華　　浴此無垢人

　象馬五通馳　　大乘以為車

　調御以一心　　遊於八正路

　相具以嚴容　　眾好飾其姿

　慚愧之上服　　深心為華鬘

　富有七財寶　　教授以滋息

　如所說修行　　迴向為大利

　四禪為床座　　從於淨命生

　多聞增智慧　　以為自覺音

　甘露法之食　　解脫味為漿

　淨心以澡浴　　戒品為塗香

　摧滅煩惱賊　　勇健無能踰

　降伏四種魔　　勝幡建道場

　雖知無起滅　　示彼故有生

　悉現諸國土　　如日無不見

　供養於十方　　無量億如來

　諸佛及己身　　無有分別想

　雖知諸佛國　　及與眾生空

　而常修淨土　　教化於群生

　諸有眾生類　　形聲及威儀

　無畏力菩薩　　一時能盡現

　覺知眾魔事　　而示隨其行

　以善方便智　　隨意皆能現

　或示老病死　　成就諸群生

　了知如幻化　　通達無有礙

　樖現劫盡燒　　天地皆洞然

　眾人有常想　　照令知無常

　無數億眾生　　俱來請菩薩

　一時到其舍　　化令向佛道

　經書禁呪術　　工巧諸伎藝

　盡現行此事　　饒益諸群生

　世間眾道法　　悉於中出家

　因以解人惑　　而不墮邪見

　或作日月天　　梵王世界主

　或時作地水　　或復作風火

　劫中有疾疫　　現作諸藥草

　若有服之者　　除病消眾毒

　劫中有飢饉　　現身作飲食

　先救彼飢渴　　却以法語人

　劫中有刀兵　　為之起慈心

　化彼諸眾生　　令住無諍地

　若有大戰陣　　立之以等力

　菩薩現威勢　　降伏使和安

　一切國土中　　諸有地獄處

　輒往到于彼　　勉濟其苦惱

　一切國土中　　畜生相食噉

　皆現生於彼　　為之作利益

　示受於五欲　　亦復現行禪

　令魔心憒亂　　不能得其便

　火中生蓮華　　是可謂希有

　在欲而行禪　　希有亦如是

　或現作婬女　　引諸好色者

　先以欲鉤牽　　後令入佛道

　或為邑中主　　或作商人導

　國師及大臣　　以祐利眾生

　諸有貧窮者　　現作無盡藏

　因以勸導之　　令發菩提心

　我心憍慢者　　為現大力士

　消伏諸貢高　　令住無上道

　其有恐懼眾　　居前而慰安

　先施以無畏　　後令發道心

　或現離婬欲　　為五通仙人

　開導諸群生　　令住戒忍慈

　見須供事者　　現為作僮僕

　既悅可其意　　乃發以道心

　隨彼之所須　　得入於佛道

　以善方便力　　皆能給足之

　如是道無量　　所行無有涯

　智慧無邊際　　度脫無數眾

　假令一切佛　　於無量億劫

　讚歎其功德　　猶尚不能盡

　誰聞如是法　　不發菩提心

　除彼不肖人　　癡冥無智者

Vimalakirti Qingx (veh-3)

Hitt sijun, Mahakasyapa janwtanr qongxx, “Manjusri, jin’ hyw, jinw hyw! Qongw kiw jin' cangcer. Cincniu liw soxx qongw, ham' huanlyw jywpnua si Zulaii ee jingxsingr. Guanw jiaxee henrjai byy huatdo qycc huatsimx dirr anuttara-samyak-sambodhi. Simrjiww huan go jiongw byy qnaiwdng jue :ee iaxx erdangr huatsimx snix cud vudhuad, mrqycc guanw jiaxee ingxuanw berdangr huatsimx. Kyxviw qinx vairhuai ee langg, duiww go jiongw iogbong (ee sewqanx) berdangr qycc u lirig. Zucuw, jiongxjiongw qad ixx dng ee sniabunn, dirr vudhuad lairdew berdangr qycc u jinwo, ingxuanw byy qycc u jiwguan. Soxiw qongxx, Manjusri! Huanhux dirr vudhuad u laii u kir, u jinr u trer, mrqycc sniabunn byy. Si anwjnuaw lehh? Huanhu tniax diyc vudhuad tangx huad kiw busiong ee dyrsimx, byy dng samvyw. Dyrr junw sniabunn jiongsinx tniax vudhuad, u huatlik, byy qnia’uir dringw, ingxuanw berdangr huatsimx qriuu busiong ee dy.”

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 3)

Then, the elder Mahakasyapa applauded the crown prince Manjusri: "Good! Good Manjusri! This is indeed well spoken! This is right! The passions do indeed constitute the family of the Tathagatas. How can such as we, the disciples, conceive the spirit of enlightenment, or become fully enlightened in regard to the qualities of the Buddha? Only those guilty of the five deadly sins can conceive the spirit of enlightenment and can attain Buddhahood, which is the full accomplishment of the qualities of the Buddha!

"Just as, for example, the five desire objects have no impression or effect on those bereft of faculties, even so all the qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples can never appreciate those qualities.

"Therefore, Manjusri, the ordinary individual is grateful to the Tathagata, but the disciples are not grateful. Why? The ordinary individuals, upon learning of the virtues of the Buddha, conceive the spirit of unexcelled perfect enlightenment, in order to insure the uninterrupted continuity of the heritage of the Three Jewels; but the disciples, although they may hear of the qualities, powers, and fearlessnesses of the Buddha until the end of their days, are not capable of conceiving the spirit of unexcelled perfect enlightenment."

(維摩詰所說經第八品 佛道之3)

爾時大迦葉歎言。善哉善哉文殊師利。快說此語。誠如所言。塵勞之疇為如來種。我等今者不復堪任發阿耨多羅三藐三菩提心。乃至五無間罪。猶能發意生於佛法。而今我等永不能發。譬如根敗之士其於五欲不能復利。如是聲聞諸結斷者。於佛法中無所復益永不志願。是故文殊師利。凡夫於佛法有返復。而聲聞無也。所以者何。凡夫聞佛法能起無上道心不斷三寶。正使聲聞終身聞佛法力無畏等。永不能發無上道意。

Vimalakirti Qingx (veh-2)

Dyrr anxnex, Vimalakirti mng Manjusri qongxx, “Zulaii ee jingxsingr si sniaw kuanw?”

Manjusri qongw, “U siksinx si jingxsingr; bubingg u air si jingxsingr; tamsimx, siurkir, qapp cigaii si jingxsingr; sir jiongw dendyr si jingxsingr; go jiongw ziakamr si jingxsingr; lak xee zibkauw si jingxsingr; cid xee iwsig ee soxjai si jingxsingr; veh xee siaa hxuad si jingxsingr; qauw jiongw huanlyw ee soxjai si jingxsingr; jap jiongw vutsen ee dy si jingxingr. Qanxdanx qongw, lak-jap-zi jiongw qenwqaiw qapp itcer huanlyw longxx si vut ee jingxsingr.”

“Anwjnuaw qongw?”

Rinr qongxx, “Narr qenwjingr buuii zip jniar xui :ee, berdngr huatsimx dirr anuttara-samyak-sambodhi. Kyxviw qyguann iacc liogde be snix lenhuex, iurr sib iurr qe ee tomuaii jiacc e snix cud jitt hy huex. Zucuw, qenwjingr diyc buuii zip jniar xui :ee, quibew berdangr qycc snix cud vudhuad. Dirr huanlyw ee too lairdew u jiogwsingx jiacc laii snix cud vudhuad. Qycc kyxviw jingr dirr kongdiongx be snix, dirr tovunr ee de jiacc e borsing. Zucuw zip buuii jniar xui :ee be snix kiw qriuu vudhuad ee simx. Gnoxqenr cincniu Sumera Snuax (hiacc dua) :ee, iaxx erdangr huatsimx dirr anuttara-samyak-sambodhi snix kiw vudhuad. Soxiw tangx jai'ngiaw qongxx itcer huanlyw si Zulaii ee jingxsingr. Kyxviw byy zip cimx haiw berdangr did diyc buqer ee vyxjux. Zucuw, byy zip kir huanlyw ee duarhaiw dyrr berdangr did diyc itcer diwhui ee vyxbut.”

(Vimalakirti Sutra - Chapter VIII The Family of the Tathagatas 2)

Then, the Licchavi Vimalakirti said to the crown prince Manjusri, "Manjusri, what is the 'family of the Tathagatas'?"

Manjusri replied, "Noble sir, the family of the Tathagatas consists of all basic egoism; of ignorance and the thirst for existence; of lust, hate, and folly; of the four misapprehensions, of the five obscurations, of the six media of sense, of the seven abodes of consciousness, of the eight false paths, of the nine causes of irritation, of the paths of ten sins. Such is the family of the Tathagatas. In short, noble sir, the sixty-two kinds of convictions constitute the family of the Tathagatas!"

Vimalakirti: Manjusri, with what in mind do you say so?

Manjusri: Noble sir, one who stays in the fixed determination of the vision of the uncreated is not capable of conceiving the spirit of unexcelled perfect enlightenment. However, one who lives among created things, in the mines of passions, without seeing any truth, is indeed capable of conceiving the spirit of unexcelled perfect enlightenment.

Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily, and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks. Just so, the Buddha-qualities do not grow in living beings certainly destined for the uncreated but do grow in those living beings who are like swamps and mud banks of passions. Likewise, as seeds do not grow in the sky but do grow in the earth, so the Buddha-qualities do not grow in those determined for the absolute but do grow in those who conceive the spirit of enlightenment, after having produced a Sumeru-like mountain of egoistic views.

Noble sir, through these considerations one can understand that all passions constitute the family of the Tathagatas. For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls. Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.

(維摩詰所說經第八品 佛道之2)

於是維摩詰問文殊師利。何等為如來種。文殊師利言。有身為種。無明有愛為種。貪恚癡為種。四顛倒為種。五蓋為種。六入為種。七識處為種。八邪法為種。九惱處為種。十不善道為種。以要言之。六十二見及一切煩惱皆是佛種。曰何謂也。答曰。若見無為入正位者。不能復發阿耨多羅三藐三菩提心。譬如高原陸地不生蓮華卑濕淤泥乃生此華。如是見無為法入正位者。終不復能生於佛法。煩惱泥中乃有眾生起佛法耳。又如殖種於空終不得生。糞壤之地乃能滋茂。如是入無為正位者不生佛法。起於我見如須彌山。猶能發于阿耨多羅三藐三菩提心生佛法矣。是故當知一切煩惱為如來種。譬如不下巨海不能得無價寶珠。如是不入煩惱大海。則不能得一切智寶。