Hitt sijun, Sariputra qra Vuddyy qongw, “Sewjunx! Guaw jitmaw be qycc giaugii iacc hiyrhuew. Guaw cinsinx dirr vut taujingg sriu anuttara-samyak-sambodhi ee qiwzin. Jiaxee jit-cingx nng-vah xui simx jurjai :ee, sikzit dirr hagsip ee qaidnua ee sii, Vuddyy dniardnia qauwhuar qongxx, ‘Guaw ee huatmngg tangx li snex, lau, vne, siw, drat qaur qiuwqingr liappuann.' U decc yc qapp benw qycc yc :ee iarr qokqog sniu qongxx ixx siauduu gnoxqenr ixqip u-byy ee jipdiok, liahjunw ixx did diyc liappuann. Jitmaw inx dirr Sewjunx taujingg tniax diyc m bad tnix :ee longxx ham zip gihik. Jiokk hyw, Sewjunx! Liw guanrir uirr sir jiongw derjuw qangxsuad qidiongx ee inenn, hro inx tangx uanxlii giaugii qapp hiyrhuew.”
Hitt sijun, Vuddyy qra Sariputra qongw, “Guaw jinwjingg m si u qongw jiongww Vut Sewjunx iong jiongxjiongw inenn, piwzu qapp gensuu laii hongven suathuad, longxx si uirdiyhh anuttara-samyak-sambodhi? Jiaxee soxx qongw longxx si uirdiyhh qauwhuar posad. Mrqycc Sariputra! Jitmaw qaidongx qycc ixx piwzu qycjaiww henxbingg jitt xee iwsur. Jerje u diwhui :ee tangx ixx piwzu did diyc liauxqaiw. Sariputra! Setsuw qokqax lairdew bxow jit xee snia'ib ee jit xee cuanlok u dua diongxjiaw, u huer qycc sueziok, jaisanw buliong, u jerje cande, cuwtec qapp jerje lovok. Ix druar ee cur jiokk kuah, dna’ u jit xee mngg. Jerje langg, jit-vah, nng-vah, simrjiww go-vah, longxx druar dirr hitt lairdew. Tniadngg qapp lauqyh hiuxhuai, cniuviah qiongbeh vxangx, tiau-aw da'aur, nxiuu beh dyw aw beh dyw. Siwvnix qang sijun dyc huew, huew siyx cuwtec. Diongxjiaw ee jiongww qniaw, jap xee, zi-jap iacc snax-jap xee, hitt jun longxx dirr hitt qingx cuwtec lairdew. Diongwjiaw qnir diyc dua huew an’ siwbin kiw, dua qniahniaa. Ix anxnex sniu, 'Guaw suizenn tangx an’ dngdecc siyx ee mngg anjuann cud .laii, mrqycc guaw hiaxee qniaw dirr dyc huew ee cur lairdew sngw qaxx dng’ hnuahiw, vutdix-vutqag, longxx byy qniahniaa. Dua huew vig srinx e tongwkow, inx iarr m jaix tangx qniax, longxx byy sniu beh cud .laii.’ Sariputra! Jitt xee diongxjiaw anxnex sniu, ‘Guaw sinkux qapp ciuw u lat, tangx iong ikimx iacc qixdyh qra inx an’ cuwtec qiur .cud .laii.' Ix qycjaiww sniu, 'Jitt xee cuwtec dna’ u jit xee mngg, qycc jiokk ehseh. Jiongww qniaw iuwdir m bad dairjir, qor beh sngw, byy beh lirkuix hitt xee soxjai, qnaxx e virr huew siyx diyhsiong. Guaw diyhh qra inx qongw kiongxvor ee dairjir. Jitt qingx cur ixqingx virr huew siyx, diyhh qnuaxqinw cud .kir, m tangx hro huew siyx .diyc.’ Anxnex sniu liauxau, jiauww soxx sniu :ee, ix qra inx qniaw qongw, ‘Linw diyhh soksog cud .kir.’ Juer laurve :ee suizenn simx u linbinw, hyw genn hyw giw decc kuanxqngr, hiaxee qniaw qor decc sngw, byy beh siongsinr qapp jiapsiu, m qnia'uir, byy sniu beh cud .kir, iarr m jaix sniaw si huew, sniaw si cur, sniaw si srid .kir, dna’ jauw dangx jauw saix decc hua, bagjiux qimx qimx knuar inx laurve ziiw. Hitt sijun, diongxjiaw dyrr anxnex sniu, ‘Jitt qingx cur virr dua huew siyx. Guaw qapp jiongww qniaw narr byy qinw cud .kir, vitdnia e virr huew siyx. Guaw dnaxx diyhh sised hongven, hro jiongww qniaw be sriu diyc jitt xee sionghai.’ Laurve jai’ngiaw jiongww qniaw simlai qokk langg u soxx hixair :ee, vitdnia e jiokk qac'ir jiongxjiongw dinqii hyw sngw ee mihqnia, dyrr qra inx qongw, ‘U linw soxx qac’ir hyw sngw :ee, jin' hiqii, jiokk yh did .diyc. Linw narr byy kir tec, ixau vitdnia e hiyrhuew. U jiongxjiongw ngiuu-ciax, lok-ciax, guu-ciax, jitmaw longxx dirr mngg-gua, tangx hro linw kir sngw. Linw diyhh an' jitt qingx dyc huew ee cur lairdew soksog cud .laii. Jiauww linw qac’ir :ee longxx e hro :linw.’ Hitt sijun, jiongww qniaw tniax diyc laurve qongw u dinquir hyw sngw ee mihqnia, duxhyw si inx beh air :ee, simlai qigdong, horsiongx sag laii sag kir, siy’ jnex beh jauw cud dyc huew ee cur. Hitt sii, diongxjiaw knuar diyc jiongww qniaw anjuann cud .laii, longxx dirr siwbin tongtaur ee duarlo-dingw jre lehh, byy qycc u jiongwgai. Ix ee simx taiwzenn, hnuahiw qaxx be qor .did. Hitt sii, jiongww qniaw duiww laurve qongw, ‘Jinwjingg vercinx liw dac'ingr beh hro guanw hyw sngw ee mihqnia, qongxx u ngiuu-ciax, lok-ciax, guu-ciax, hibang liw jitmaw dyrr hro guanw.’
(The Lotus Sutra - Chapter III A Parable 7)
At that time Śāriputra said this to the Buddha: “O Bhagavat! I now have no further doubts. I have received the prediction of the highest supreme enlightenment in the presence of the Buddha. “When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying: ‘My teaching overcomes birth, old age, illness, and death and it leads to nirvana.’ Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana. Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt. “Splendid, O Bhagavat! I entreat you to explain to the fourfold assembly the reason why, and free them from their doubts!”
Then the Buddha said to Śāriputra: “Did I not previously tell you that all the Buddha Bhagavats explain the Dharma with various explanations and illustrations using skillful means, all for the sake of highest, complete enlightenment!? All of these teachings are for leading and inspiring the bodhisattvas. “Moreover, Śāriputra, I will now clarify what I mean with illustrations. Those with wisdom will be able to understand through these illustrations. “O Śāriputra! Suppose there were an aged and extremely affluent man, either in a town, city, or country, who has immeasurable wealth, abundant estates, mansions, and servants. He has a spacious house, yet it only has a single entrance. Suppose many people live there, as many as one, two, or even five hundred people. The buildings are in poor repair, the fences and walls are crumbling, the pillar bases are rotten, and the beams and framework are dangerously tilted. “Suddenly and unexpectedly, fires break out everywhere, setting the house swiftly aflame. The children of this man, ten, twenty, or thirty in number are in the house. “The affluent man, seeing the fire breaking out everywhere, becomes alarmed and terrified. He thinks: I am capable of escaping through the burning entrance in safety, but my children are absorbed in play within the burning house and are not aware [of the fire], do not know, are not alarmed or terrified, and the fire is approaching them! They are not troubled about their suffering nor do they intend to leave the house. “O Śāriputra, this affluent man thought: Since I am still physically strong I could take the children out of the house in the folds of my garment or on top of a desk. “He further thought: There is only one entrance to this house and it is very narrow. The children, who are immature and still unaware, are attached to their place of play. They may fall into danger and be burned by the fire. I should now tell them of the danger; this house is already burning! They must escape as quickly as they can to avoid being burned by the fire! “After considering this he urged the children according to his thought: Children! Run out immediately! “Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house]. Moreover, they do not even know what a fire is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father. “Thereupon the affluent man thought: This house is already engulfed in flames. If my children and I do not get out, we shall perish in the fire. I will now use skillful means to help my children escape from this disaster. “Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them: The toys you are fond of are rare and hard to obtain. If you do not take them you will certainly regret it later. Right now, outside the house, there are three kinds of carts. One is yoked to a sheep, one to a deer, and one to an ox. Go play with them. Children! Run out of this burning house immediately and I will give you whatever you want! “The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house. “Then the affluent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. He was relieved, happy, and joyful. The children said to their father: Father, please give us the toys you promised: those [three] carts, one yoked to a sheep, one to a deer, and one to an ox!
(妙法蓮華經第三品 譬喻之7)
爾時舍利弗白佛言。世尊。我今無復疑悔。親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者。昔住學地。佛常教化言。我法能離生老病死究竟涅槃。是學無學人。亦各自以離我見及有無見等。謂得涅槃。而今於世尊前聞所未聞皆墮疑惑。善哉世尊。願為四眾說其因緣令離疑悔。爾時佛告舍利弗。我先不言諸佛世尊。以種種因緣譬喻言辭方便說法。皆為阿耨多羅三藐三菩提耶。是諸所說皆為化菩薩故。然舍利弗。今當復以譬喻更明此義。諸有智者。以譬喻得解。舍利弗。若國邑聚落有大長者。其年衰邁財富無量。多有田宅及諸僮僕。其家廣大。唯有一門。多諸人眾。一百二百乃至五百人。止住其中。堂閣朽故牆壁隤落。柱根腐敗梁棟傾危。周匝俱時歘然火起焚燒舍宅。長者諸子。若十二十或至三十。在此宅中。長者見是大火從四面起。即大驚怖。 而作是念。我雖能於此所燒之門安隱得出。而諸子等。於火宅內樂著嬉戲。不覺不知不驚不怖。火來逼身苦痛切己。心不厭患無求出意。舍利弗。是長者作是思惟。我身手有力。當以衣裓。 若以机案。從舍出之。復更思惟。是舍唯有一門。而復狹小。諸子幼稚未有所識。戀著戲處。或當墮落為火所燒。我當為說怖畏之事。此舍已燒宜時疾出。無令為火之所燒害。作是念已。如所思惟。具告諸子。汝等速出。父雖憐愍善言誘喻。而諸子等。樂著嬉戲不肯信受。不驚不畏了無出心。亦復不知何者是火何者為舍。云何為失。但東西走戲視父而已。爾時長者即作是念。此舍已為大火所燒。我及諸子。若不時出。必為所焚。我今當設方便。令諸子等得免斯害。父知諸子先心各有所好。種種珍玩奇異之物情必樂著。而告之言。汝等所可玩好希有難得。汝若不取後必憂悔。如此種種羊車鹿車牛車今在門外。可以遊戲。汝等於此火宅宜速出來。隨汝所欲皆當與汝。爾時諸子聞父所說。珍玩之物適其願故。心各勇銳互相推排。競共馳走爭出火宅。是時長者。見諸子等安隱得出。皆於四衢道中露地而坐。無復障礙。其心泰然歡喜踊躍。時諸子等。各白父言。父先所許玩好之具。羊車鹿車牛車願時賜與。
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