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。

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。

Vimalakirti Qingx (jap-snax-1)

 

Derr Jap-snax Pinw: Hxuad ee Qiong’iongw

Hitt sii, Sakra dirr dairjiongr lairdew duiww Vuddyy qongw, “Sewjunx! Guaw suizenn an’ Vuddyy qapp Mamjusri tniax diyc vaccingx vxo qingx, m bad tniax quer jitt hy vutkyw-sugi jurjai sintongx quatding sidsiongr ee qingdenw. Jiauww guaw soxx liauxqaiw Vuddyy soxx enxsuad ee iwsur, narr u jiongwsingx tniax diyc jitt vxo qingx, siongsinr, liauxqaiw, siurcii, qapp togsiong :ee, vitdnia e did diyc jitt xee Hxuad be u gihik, hyhongr jiauww enxsuad :ee siuhing. Jitt xee langg dyrr si qra soxu og dy ee mng qnuaix .kiw .laii, qra soxu hiongr sxen ee mngg kuix .kuix, sisiongg virr jiongww vut soxx horlim, hanghok guardy, pachuai xmoo qapp quruanr, siulen potee, an’unw diamr dirr dyrdniuu, jiauww Zulaii ee kaziah qniaa. Sewjunx! Narr u siurcii, togsiong, qapp jiauww enxsuad kir siuhing :ee, guaw qapp soxu quanwsiok e qra qiong’iongw qapp jorjan. Bylun dirr cuanlok, snia’ib, snuanaa iacc kongwiaw, u jitt vxo qingx ee soxjai, guaw iarr e ham' soxu quanwsiok dauwdin kir hitt xee soxjai tniax Hxuad. Iauxx bue sinr :ee, guaw e hro inx siongsinr; ixqingx siongsinr :ee, guaw e qra inx vyxho.”

Vuddyy qongw, “Jin’ hyw, jin’ hyw! Tender! Jiauww liw soxx qongw :ee, guaw qyckacc ter liw hnuahiw. Jitt vxo qingx poxpenr enxsuad quewkir, birlaii, qapp henrjai jiongww vut vutkyw-sugi ee anuttara-samyak-sambodhi. Soxiw qongxx, tender! Narr senrlamjuw iacc senrluxzinn siurcii, togsiong, qapp qiong’iongw jitt vxo qingx :ee, dyrr si qiong’iongw quewkir, birlaii, qapp henrjai ee vut. Tender! Qaxsuw Zulaii ciongmuaw samcenx daircenx sewqair, kyxviw qamjiar, louiw, diu, qapp muaa ee jangg hiacc je, narr u senrlamjuw iacc senrluxzinn, bylun jit qiab iacc ciauquer jit qiab ee siqanx qra inx qiongqingr, jundiong, janwtanr, qapp qiong’iongw, hro soxu :ee an'unw diamr lehh, qaur jiongww vut beddo liauxau, it’id ixx inx juann srinx ee sarina kiw cid vyw ee tah, quann qapp kuah vauhamm jit xee sir tenha, quann qaur Brahma Tnix, vudtah jonggiamm, iong itcer jueww derr id bibiau ee huex, hniux, judui, donghuanx, qapp imgak qiong'iongw jit qiab iacc ciauquer jit qiab. Tender, liw sniu sniaw kuanw? Jitt xee langg soxx jingr ee hog u je bor?”

Sakra qongw, “Sewjunw, jiokk je! Ix ee hokdig narr iong vaccing’ig qiab iarr qongw be jin.”

Vuddyy qra tender qongw, “Diyhh jaix jitt xee senrlamjuw iacc senrluxzinn tniax diyc jitt xee vutkyw-sugi ee qaixtuad qingdenw, u siongsinr, liauxqaiw, siurcii, tongsiong, qapp sidjenr, ix hokkir kacc je quer hitt xee. Si anwjnuaw lehh? Soxu vut ee potee longxx si an’ jex snix kiw. Potee ee siongr vutkyw hanrliong, in'ui jitt xee enqor, hokkir iarr vutkyw hanrliong.”

(Vimalakirti Sutra - Chapter XIII Antecedents of the Holy Dharma 1)

Then Sakra, the prince of the gods, said to the Buddha, "Lord, formerly I have heard from the Tathagata and from Manjusri, the crown prince of wisdom, many hundreds of thousands of teachings of the Dharma, but I have never before heard a teaching of the Dharma as remarkable as this instruction in the entrance into the method of inconceivable transformations. Lord, those living beings who, having heard this teaching of the Dharma, accept it, remember it, read it, and understand it deeply will be, without a doubt, true vessels of the Dharma; there is no need to mention those who apply themselves to the yoga of meditation upon it. They will cut off all possibility of unhappy lives, will open their way to all fortunate lives, will always be looked after by all Buddhas, will always overcome all adversaries, and will always conquer all devils. They will practice the path of the bodhisattvas, will take their places upon the seat of Enlightenment, and will have truly entered the domain of the Tathagatas. Lord, the noble sons and daughters who will teach and practice this exposition of the Dharma will be honored and served by me and my followers. To the villages, towns, cities, states, kingdoms, and capitals wherein this teaching of the Dharma will be applied, taught, and demonstrated, I and my followers will come to hear the Dharma. I will inspire the unbelieving with faith, and I will guarantee my help and protection to those who believe and uphold the Dharma."

At these words, the Buddha said to Sakra, the prince of the gods, "Excellent! Excellent, prince of gods! The Tathagata rejoices in your good words. Prince of gods, the enlightenment of the Buddhas of the past, present, and future is expressed in this discourse of Dharma. Therefore, prince of gods, when noble sons and daughters accept it, repeat it, understand it deeply, write it completely, and, making it into a book, honor it, those sons and daughters thereby pay homage to the Buddhas of the past, present and future.

"Let us suppose, prince of gods, that this billion-world-galactic universe were as full of Tathagatas as it is covered with groves of sugarcane, with rosebushes, with bamboo thickets, with herbs, and with flowers, and that a noble son or daughter were to honor them, revere them, respect and adore them, offering them all sorts of comforts and offerings for an aeon or more than an aeon. And let us suppose that, these Tathagatas having entered ultimate liberation, he or she honored each of them by enshrining their preserved bodies in a memorial stupa made of precious stones, each as large as a world with four great continents, rising as high as the world of Brahma, adorned with parasols, banners, standards, and lamps. And let us suppose finally that, having erected all these stupas for the Tathagatas, he or she were to devote an aeon or more to offering them flowers, perfumes, banners, and standards, while playing drums and music.

That being done, what do you think, prince of gods? Would that noble son or daughter receive much merit as a consequence of such activities?"

Sakra, the prince of gods, replied, "Many merits, Lord! Many merits, O Sugata! Were one to spend hundreds of thousands of millions of aeons, it would be impossible to measure the limit of the mass of merits that that noble son or daughter would thereby gather!"

The Buddha said, "Have faith, prince of gods, and understand this: Whoever accepts this exposition of the Dharma called 'Instruction in the Inconceivable Liberation,' recites it, and understands it deeply, he or she will gather merits even greater than those who perform the above acts. Why so? Because, prince of gods, the enlightenment of the Buddhas arises from the Dharma, and one honors them by the Dharma worship, and not by material worship. Thus it is taught, prince of gods, and thus you must understand it."

(維摩詰所說經第十三品 法供養之1)

爾時釋提桓因於大眾中白佛言。世尊。我雖從佛及文殊師利聞百千經。未曾聞此不可思議自在神通決定實相經典。如我解佛所說義趣。若有眾生聞是經法。信解受持讀誦之者。必得是法不疑。何況如說修行。斯人即為閉眾惡趣開諸善門。常為諸佛之所護念。降伏外學摧滅魔怨。修治菩提安處道場。履踐如來所行之跡。世尊。若有受持讀誦如說修行者。我當與諸眷屬供養給事。所在聚落城邑山林曠野有是經處。我亦與諸眷屬。聽受法故共到其所。其未信者當令生信。其已信者當為作護。佛言。善哉善哉。天帝。如汝所說。吾助爾喜。此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提。是故天帝。若善男子善女人。受持讀誦供養是經者即為供養去來今佛。天帝。正使三千大千世界如來滿中。譬如甘蔗竹𥯤稻麻叢林。若有善男子善女人。或一劫或減一劫。恭敬尊重讚歎供養奉諸所安。至諸佛滅後。以一一全身舍利起七寶塔。縱廣一四天下高至梵天表剎莊嚴。以一切華香瓔珞幢幡伎樂微妙第一。若一劫若減一劫而供養之。於天帝意云何。其人植福寧為多不。釋提桓因言。多矣世尊。彼之福德若以百千億劫說不能盡。佛告天帝。當知是善男子善女人。聞是不可思議解脫經典信解受持讀誦修行福多於彼。所以者何。諸佛菩提皆從是生。菩提之相不可限量。以是因緣福不可量。