Bibiau Hxuad Lenhuex Qingx (go-1)

 

Derr Snax Qngw

Derr Go Pinw: Iyhcauw ee Piwzu

Hitt sijun, Sewjunx duiww Mahakasyapa qapp jiongww dua derjuw qongw, “Jin’ hyw jin’ hyw!  Kasyapa! Liw jin’ gauu qangxsuad Zulaii jinsit ee qongdig. Cincniu liw soxx qongw :ee, Zulaii qycc u buliong buvenx asamkhya qongdig. Jiaxee qongdig, linw dirr buliong ig qiab lairdew iarr qongw be liauw. 

Kasyapa, liw qaidongx jai’ngiaw. Zulaii si itcer huatmngg  ji’ ongg. Qniwnarr ix  soxx qongw, longxx byy hiqew. Dirr itcer huatmngg, ix iong diwhui ee hongven laii enxsuad. Ix soxx enxsuad ee huatmngg longxx drat qaur itcer diwhui ee qingxde. 

Zulaii quancad, jaix itcer henrsiong ee kiwhiongr, iarr jaix itcer jiongwsingx simlai soxx sniu, tongdat byy joxgai. Duiww qokk jiongw huatmngg, ix longxx  jaix taur taur, duiww jiongwsingx kaisi itcer diwhui. 

Kasyapa! Kyxviw samcenx daircenx sewqair, sancuanx, snuaqog qapp toxde soxx singdiongw ee huecauw, ciurbok, ciurnaa qapp jiongxjiongw iyhcauw, jiongxlui jin’ je, miacingx qapp sikdir longxx byy qangg. Badhunn muaw tnix, venww kamr samcenx daircenx sewqair. Jidsii, lyc qibsi'uw, juzun huecauw, ciurbok, ciurnaa qapp jiongxjiongw iyhcauw ee ser qinx ser qxingx ser qix ser hiyc, diongx qinx diongx qxingx diongx qix diongx hiyc, qapp dua qinx dua qxingx dua qix dua hiyc. Qokk jiongw ciu ee duarser, jiauww inx tangx jiapsiu :ee hunx siong-diongx-ha. Jitt pnir hunn ee horjuiw lyc .lyc .laii, qinqir inx ee pinxjingw qapp digsingr laii singdiongw, kuix huex, qapp qed jiw. Suizenn qang jit xee soxjai soxx snix, qang jit jun horjuiw soxx juzun, mrqycc qokk jiongw cauxbok longxx u cavet. 

Kasyapa, liw qaidongx jai’ngiaw. Zualii iarr si anxnex, cuthen dirr sewqanx cincniu dua hunn kiw, ixx dua imsniax tuann venww sewqair, tenqair, zinqanx, qapp asura. Kyxviw hitt pnir dua hunn kamr venww samcenx daircenx qoktow, dirr dairjiongr lairdew ciangr qongxx: Guaw si Zulaii, Ingwdongx Qiong'iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Hensu, Qar Lyhsingr Uixdiongrhux, Tenzinn qapp Langg ee Sensnix, Vut, Sewjunx. Iauxx bue dortuad :ee hro inx dortuad, iauxx bue qaixtuad :ee hro inx qaixtuad, iauxx bue an'unw :ee hro inx an'unw, iauxx bue qaur liappuann :ee hro inx did diyc liappuann. Jitt sxer qapp au sxer, guaw sidjai jai’ngiaw. Guaw jaix itcer, knuar diyc itcer. Guaw si jaix dy :ee, kuix dy :ee, qapp enxsuad dy :ee. Linw jiaxee tenzinn, langg qapp asura longxx ingqaix uirr beh tniax Hxuad laii qaur jiax. 

Hitt sii busor cenbanrig jiongwsingx laii qaur vut ee soxjai tniax Hxuad. Zulaii hitt sii quancad jiaxee jiongwsingx ee qinx-singr, u lrai u dun :ee, u jingjinr u vindnua :ee, jiauww inx soxx erdangr jiapsiu :ee laii suathuad, iong jiongxjiongw buliong ee huatmngg, hro inx longxx hnuahiw, jin’ qinw did diyc hyw ee lirig. 

Jiaxee jiongwsingx tniax diyc Hxuad liauxau, jitt sxer an’unw, au sxer kir qaur hyw ee soxjai, in’ui dy laii qamxsiu diyc kuaiwlok, iarr tangx tniax diyc Hxuad. Qacc u tniax diyc Huxad liauxau, lirkuix jiongxjiongw jiongwgai, dirr jerje huatmngg lairdew, suijai qokqog ee linglik, jiamrjiam did diyc zip dy. 

Kyxviw hex dua hunho lramm dirr itcer huecauw, ciurbok, ciurnaa qapp jiongxjiongw iyhcauw, jiauww inx ee pinxjingw qapp digsingr, longxx erdangr singsiu juzun, sui' xee did diyc singdiongw. Zulaii suathuad dna' jit siongr jit bi. Soxui qaixtuad siongr, li siongr, iacc bet siongr, quibuew longxx e drat qaur itcer vut-jingw ee diwhui. 

U jiongwsingx tniax Zulaii ee Hxuad, narr u cisiuw, siongrtog, jiauww soxx enxsuad :ee kir siuhing, soxx did .diyc ee qongdig, qaqi vingrr byy diwqag. 

Si anwjnuaw lehh? Dna’ Zulaii jaix jiaxee jiongwsingx ee jiongxmngg, jongrtair, vunxtew, qapp singwjid; suliam sniaw su, suniuu sniaw su, siuhak sniaw su; uirhyy decc suliam, uirhyy decc suniuu, uirhyy decc siuhak; anwjnuaw decc suliam, anwjnuaw decc suniuu, anwjnuaw decc siuhak. Jiongwsingx diamr dirr jiongxjiongw ee qingxde. Dna’ Zulaii knuar qaxx c.-cingcyw-c., longxx byy joxgai. 

Kyxviw hiaxee huecauw, ciurbok, ciurnaa qapp jiongxjiongw iyhcauw, inx m jaix qaqi u siong-diongx-ha ee singwjid. Zulaii jaix jit siongr jit bi ee Hxuad. Soxui qaixtuad siongr, li siongr, bet siongr, qiuwqingr qaur liappuann, ingxqiuw jigjing ee siongr, quiebuew qaur kongsingr. 

Vuddyy jai'ngiaw liauxau, quancad jiongwsingx simlai ee iogbong, uirdiyhh vyxho Hxuad, mrjiacc byy sui' uirr inx enxsuad itcer vut-jingw ee diwhui.

Kasyapa, linw jiaxee jinjniar hihanw, jai'ngiaw Zulaii suisun quangii suathuad. Linw u siongsinr, qycc erdangr jiapsiu. Si anwjnuaw lehh? Jiongww Vut Sewjunx suisun quangii suathuad si jin' lann lixqaiw, jin' lann jaix :ee.”

(The Lotus Sutra - Chapter V Herbse 1)

Thereupon the Bhagavat addressed Mahākāśyapa and other great disciples saying: “Splendid! Splendid! O Kāśyapa! You have skillfully explained the real merit of the Tathāgata. It is exactly as you have said. The Tathāgata has immeasurable, unlimited, and incalculable merits. Thus even in a period of immeasurable koṭis of kalpas you will never fully be able to explain all of his merits. 

“O Kāśyapa! You should know that the Tathāgata is the king of all the teaching. What he teaches is never false. He explains all the teaching using his wisdom and skillful means and what he teaches leads everyone to the stage of omniscience. 

“The Tathāgata perceives the goal of all teachings and knows the underlying mental disposition of all sentient beings, perceiving all with no obstructions. He completely understands all teachings and displays omniscience to all sentient beings. 

“O Kāśyapa! Suppose in the great manifold cosmos there are mountains, rivers, valleys, and plains where many kinds of grasses, trees, shrubs, and herbs of different names and colors grow. Dense clouds thoroughly cover this great manifold cosmos and rain falls at the same time everywhere, moistening the small, medium, and large roots, stems, branches, and leaves of all the grasses, trees, shrubs, and herbs. 

“The sizes of all the trees depend on whether their capacities are superior, mediocre, or inferior; and the rain falling from the same cloud makes them grow according to the nature of their various seeds. Flowers blossom in the same place and fruit ripens in the same place moistened by the same rain, yet there are differences among these grasses and trees. 

“O Kāśyapa! You should know that the Tathāgata is exactly like this. He appears in this world like a great overspreading cloud. His great voice resounds over the devas, humans, and asuras in the world, just as the great cloud thoroughly covers the great manifold cosmos. He declares to the assembly: I am the Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. I set free those who have not been freed. I enlighten those who have not been enlightened and bring calm to those who have not been calmed. I cause those to obtain nirvana who have not yet obtained it. I am the one who knows the present and future worlds exactly as they are. I am the All-Knower, the All-Seer, the Knower of the Path, the One who discloses the path and explains it. All of you devas, humans, and asuras! Come and listen to my teachings. 

“At that time innumerable thousands of myriads of koṭis of sentient beings approach the Buddha and listen to his teaching. Then the Tathāgata, perceiving the faculties of sentient beings—whether they are sharp or dull, diligent or idle—explains the teachings according to their capacities in a variety of immeasurable ways, gladdening and benefiting them all. 

“Having heard his teaching, all of these beings are at peace in this world and are born into a good existence in the future. Through this they will receive peace of mind and be able to hear the teaching. Having already heard the teaching they will become free from obstructions and be able to gradually enter the path to the Dharma according to their capacities. 

“Just like the great cloud that rains upon all the grasses, trees, shrubs, and herbs, whose seeds are watered and which grow according to their capacities, the Tathāgata teaches the Dharma of one aspect and character; that is to say, the character of liberation, dispassion, and cessation which ultimately leads to omniscience. 

“Those sentient beings who hear, hold, and recite the teachings of the Tathāgata and practice it accordingly will nevertheless not perceive the merit that they have obtained. 

“Why is this? Only the Tathāgata knows the seed, character, disposition, and capacity of sentient beings. Only he knows what they contemplate, think, and practice; how they contemplate, think, and practice; what teachings they contemplate, think, and practice; and what teaching they obtain through what teaching. Only the Tathāgata exactly perceives and knows without obstructions the various states in which sentient beings reside. 

“It is just like the grasses, trees, shrubs, and herbs that do not know their own natures, whether they are superior, mediocre, or inferior. Yet the Tathāgata knows the teachings of one aspect and character, the character of liberation, dispassion, cessation, complete nirvana, and eternal tranquility which ultimately leads to emptiness. 

“The Buddha knows this and perceives the aspirations of sentient beings. For this reason, in order to protect them, he does not immediately teach omniscience. 

“O Kāśyapa! It is a rare thing that all of you know that the Tathāgata teaches according to your capacities and that you believe and accept it. “Why is this? Because the Dharma taught by all the Buddha Bhagavats, according to what is appropriate to sentient beings, is difficult to understand and difficult to know.”

(妙法蓮華經第五品 藥草喻之1)

爾時世尊告摩訶迦葉及諸大弟子。善哉善哉。迦葉。 善說如來真實功德。誠如所言。如來復有無量無邊阿僧祇功德。汝等若於無量億劫說不能盡。迦葉當知。如來是諸法之王。若有所說皆不虛也。於一切法以智方便而演說之。其所說法。皆悉到於一切智地。如來觀知一切諸法之所歸趣。亦知一切眾生深心所行。通達無礙。又於諸法究盡明了。示諸眾生一切智慧。迦葉。譬如三千大千世界。山川谿谷土地所生卉木叢林。及諸藥草種類若干名色各異。密雲彌布遍覆三千大千世界。一時等澍其澤普洽卉木叢林及諸藥草。小根小莖小枝小葉。中根中莖中枝中葉。大根大莖大枝大葉。諸樹大小。隨上中下各有所受。一雲所雨。稱其種性而得生長。華菓敷實。雖一地所生一雨所潤。而諸草木各有差別。迦葉當知。如來亦復如是。出現於世如大雲起。以大音聲普遍世界天人阿修羅。如彼大雲遍覆三千大千國土。於大眾中而唱是言。我是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。未度者令度。未解者令解。未安者令安。未涅槃者令得涅槃。今世後世如實知之。我是一切知者。一切見者。知道者。開道者。說道者。汝等天人阿修羅眾。皆應到此。為聽法故。爾時無數千萬億種眾生。來至佛所而聽法。如來于時觀是眾生諸根利鈍精進懈怠。隨其所堪而為說法。種種無量。皆令歡喜快得善利。是諸眾生聞是法已。現世安隱後生善處。以道受樂亦得聞法。既聞法已離諸障礙。於諸法中。任力所能漸得入道。如彼大雲雨於一切卉木叢林及諸藥草。如其種性。具足蒙潤各得生長。如來說法一相一味。所謂解脫相離相滅相。究竟至於一切種智。其有眾生聞如來法。若持讀誦如說修行。所得功德不自覺知。所以者何。唯有如來。知此眾生種相體性。念何事。思何事。修何事。云何念。云何思。云何修。以何法念。以何法思。以何法修。以何法得何法。眾生住於種種之地。唯有如來。如實見之明了無礙。如彼卉木叢林諸藥草等。而不自知上中下性。如來知是一相一味之法。所謂解脫相離相滅相。究竟涅槃常寂滅相。終歸於空。佛知是已。觀眾生心欲而將護之。是故不即為說一切種智。汝等迦葉。甚為希有。能知如來隨宜說法。能信能受。所以者何。 諸佛世尊隨宜說法難解難知。