Sewjunx! Guanw jitmaw hnuahiw qongw jit xee piwzu laii suecbingg jitt xee iwgi. Kyxviw u jit xee jiyw huer budix :ee, lirkuix laurve jauw kir vadd qog druar jiokk quw, jap huer, zi-jap huer, itdit qaur go-jap huer. Nihuer dua iurqycc sanwciah, kunwkow, ix siwqer punpyx qriuu isit, jiamrjiam qniaa hiongr vunxqog. Inx laurve jinwjingg dyrr laii, cue qniaw cue byy diyc, dirr jitt xee sniaa diamr lehh.
Inx daux dua huwquir, jaivyw buliong, qimginn, liulii, san'oo, hoxpig qapp juixjnix dingxdingw, cngkor kngr qaxx dni dni dni. Ix u jerje lovok, qasinn qapp suxiongxlangg, qycc u cnxiu-ciax qapp bew-ciax, ixqip busor ee guu qapp ngiuu. Ix ham' jerje qog u juqimx ongxlaii, ham' ix jyr singliw :ee iarr jiokk je.
Hitt sii sanwciah qniaw iulik jerje cuanlok, qinglik jerje qokqax qapp sniaci, quibuew qaur inx laurve soxx druar ee sniaa. Laurve suliam qniaw, ham’ qniaw lirvet go-jap gua dxangx, m bad duiww lang'g qongw jitt qnia dairjir, dna’ qaqi simlai decc sniu decc hiyrhuew, qaqi sniu qongxx 'Guaw lau :ar, u jerje jaibut, qimginn qapp dinvyw dirr cngkor dni muaw muaw, mrqycc byy qniaw, itdanr siw .kir, jaibut snruar .kir byy .kir, byy langg tangx qauqo.'
Mrjiacc diddit decc sniu, ix muixx vaiw sniu kiw diyc qniaw dyrr anxnex sniu, ‘Guaw narr cue diyc qniaw, qra jaibut qauqo hro :ix, dyrr tangx ansimx, kuaiwlok, byy qycc u iulu.’
Sewjunx! Hitt sii sanwciah qniaw siwqer decc jyr langg' iongvok, bu'iwqanx laii qaur inx laurve ee cur. Ix dirr mngg-vnix kia lehh, hng hng knuar diyc laurve jre dirr sraix-aw-cngg, kax dac dirr vyxquir ee kadac. U jerje brahmin, ksatriya qapp qusu qiongqingr uii dirr ix sinkuvnix. U qewdat cingban ee jinjux-judui qra ix ee sinkux jngsig qaxx jiokk jonggiamm. Suxiongrlangg qapp lovok giaa vec huddinn kia dirr jyxiu. Cngg dingxbin u kamr vyxquir ee dniuwlii, u huex-dongrhuanx suii .lyc. Tokax u hiur pangjuiw, dinquir ee huex siwsnuar. Vyxbut jit vaii jit vaii, c.-cutzip-z. tec laii hro ix. U jitt hy jiongxjiongw jonggiamm ee jngsig, ix ee uidig dedvet junquir.
Sanwciah qniaw knuar diyc laurve u jiacc dua ee quanser, simlai qamxqag kiongxvor, hiyrhuew laii qaur jiax, amr amr anxnex sniu, 'Jitt xee si ongg iacc si ongjok, m si guaw hro langg' cniar e tangx did diyc mic ee soxjai, vutzuu kir sanwciah ee lxiw, su'iaur lydongrjiaw ee derhngx, isit kacc kuair did .diyc. Narr quxdngg diamr jiax, qnaxx e qiongg vig guaw kir jywqangx.’
Anxnex sniu liauxau, ix qnuaxqinw jauw .kir. Hitt sii hyxgiac diongxjiaw dirr sraix-aw-jxy knuar diyc qniaw sui' zin .cud .laii, simlai dua hnuahiw, dyrr anxnex sniu, ‘Guaw siukngr ee jaibut, dnaxx u langg tangx qauhur. Guaw dniardnia suliam jitt xee qniaw, itdit qnir be diyc, hutzenn ix qaqi laii. Jex duxhyw si guaw soxx brang :ee. Guaw suizenn u huer iauxx jiokk tniawsiyh :ix.’
Ix dyrr paiwkenw vnix:a ee langg qnuaxqinw kir qra ziog dywdngw .laii. Hitt sii suwjiaw qnuaw beh kir qra liah. Sanwciah qniaw gonggniac, dua sniax huah qongxx, ‘Guaw byy huan .langg, sniaw inqor beh liah .guaw?’
Suwjiaw qyckacc vikced beh qra liac, gni beh qra kanx .dngw .kir. Hitt sii sanwciah qniaw qaqi anxnex sniu, ‘Byy jue virr siuqimr, jitt huee vitdnia e siw.’
Ix simlai qyckacc kiongxhongg, be cuanxkuir, hrun dyw jairr de. Laurve hng hng knuar .diyc, dyrr qra suwjiaw qongw, ‘Byy su’iaur jitt xee langg :ar, mair qiongg qiyr ix laii. Iong lingw juiw qra puah bin, hro ix cingcniw. Mair qycc qra qongw sniaw.’
Si anwjnuaw lehh? Laurve jaix qniaw jiwhiongr vibii, qaqi ee jaihur qapp derui, qniaw jin' pnaiw jiapsiu. Bingjaix si qniaw, ix iong hongven ee honghuad, byy qa’ngg qongw jitt xee langg si qaqi ee qniaw.
Suwjiaw qra qongw, ‘Guaw jitmaw vangr liw jauw, suijai liw kir.’ Sanwciah qniaw hnuaahiw qaxx be qor .did, an’ tokax kiw .laii jenongw sanwciah ee lxiw qriuu isit.
Hitt sii, diongxjiaw sed hongven beh snriaa inx qniaw laii. Ix amwdiongx paiwcenw nng xee hingsig jiaujui byy uidig :ee, qra inx qongw, ‘Linw kir cue hitt xee sanwciah qniaw diyhh dauc dauc aw qra qongw, qongxx jiax u kangkuer tangx jyr, qangjnii dingvue. Sanwciah qniaw narr dac'ingr, dyrr hro ix laii jyr kangkuer. Ix narr mng qongxx beh jyr sniaw, dyrr tangx qra qongw, cniar ix vniar vunr. Linw nng xee e cam’ ix dauwdin jyr.’
Hitt sii, nng xee suwjiaw dyrr kir cue sanwciah qniaw, cue .diyc liauxau dyrr qra dingxquann ee dairjir qra ix qongw. Hitt sijun, sanwciah qniaw singx tec qangjnii liauxau dyrr ham' inx kir vniar vunr.
Inx laurve knuar diyc qniaw, iurr linbinw iurr qenwquair. Qycc quer quiw zit, ix an' tang'axqeh, hng hng knuar diyc qniaw ee sinngiaw si lramw qycc sanw, jiaujui, qui' sinkux vunwtoo qapp din'aix, jiokk lacsab, byy cingkir, dyrr qra jngsig hogjongx ee judui qapp sewnngw jiaxee vrag .lyc .laii, ngua cing iurr puar iurr lacsab ee snxax, muaw srinx din'aix, jniar ciuw giaa vniar vunr ee kiwqu, qig jit xee hro langg' qniax ee kuanw, qra jerje decc jywqangx :ee qongw, ‘Linw diyhh qutlat jycsid, m tangx vindnua.'
Ix iong hongven ee honghuad jiapqin inx qniaw, qycc qra qongw, 'Siauwlenn :ee, liw dyrr diamr jiax jyr, m tangx qycc kir vadd xui, e qra liw qrax qangjnii. Zidsiongg su’iaur ee angwdang, biw, mi, iamm qapp cor jitt lxui ee mihqnia, liw longxx benw kir huanlyw jiaxee. Iarr u lau ee suxiongrlangg hro liw cesaiw. Liw su’iaur sniaw, ix longxx e teqiongx hro :liw. Liw tangx hongwsimx. Guaw cincniu linw laurve, m hyw qycc iulu. Si anwjnuaw lehh? Guaw nihuer je :ar, liw iauxx siauwlenn. Liw jycsit be kipenr, be vindnua, be dowhun qycc byy uanwgenn. Guaw longxx byy knuar diyc liw u cincniu qitax jywqanglangg hiaxee pnaiw sibkuir. Jurr qimzit ixau, guaw qra liw knuar jyr si cinsniqniaw.’ Liammisii, diongxjiaw dyrr qra ix hy miaa qiyr jyr qaqi ee qniaw.
Hitt sijun, sanwciah qniaw suizenn hnuahiw u jitt hy jygi, iaxx liahjuw qaqi si vijen ho'ngg cniar :ee. In'ui jitt xee enqor, dirr zi-jap nii lairdew, ix itdit decc vniar vunr. Qingquer jit dnxua siqanx liauxau, horsiongx u sanxsingx sinwnai. Suizenn cutzip jurjai, ix iaxx si diamr dirr guanvunw ee soxjai.
Sewjunx! Hitt sii diongxjiaw puawvni, jaix qaqi decbeh siw :ar, dyrr qra sanwciah qniaw qongw, ‘Guaw jitmaw u jerje qimginn qapp dinvyw, cngkor dni muaw muaw. Qidiongx ee lairvnuaa, liw longxx rair jaix. Guaw ee sim'ir liw qaidongx texhue. Si anwjnuaw lehh? Jitmaw guaw ham' liw byy jingcax. Diyhh qingrqax iongsimx, m tangx hro byy .kir.’
Hitt sii, sanwciah qniaw jiksii siurqaur, jaix soxu mihqnia, qimginn, dinvyw qapp jerje cngkongr ee siujongg, uirr beh qiucuw jit dxngr ee iwsur dy' byy. Mrqycc ix iauxx dirr guanvunw ee soxjai, vibii ee simx iaxx berdangr siawsag.
Qycc qingquer byy zuarr quw, laurve jai'ngiaw qniaw ee simx jiamrjiam kuix, tangx singjiu dua jiwhiongr, jaix qniaw duiww jinwjingg ee simtair, qaqi u qamxqag qenwsiaur. Limjiongx ee sii, ix qiyr jitt xee qniaw ham' cinjok qniwbin. Qok’ongg, dairsinn, ksatriya qapp qusu iarr longxx jurjip .laii. Ix dyrr suanvyr qongxx, ‘Qok'ui diyhh jaix, jitt xee si guaw ee qniaw, si guaw snix :ee. Ix dirr bxow jit xee sniaa lirkuix guaw dyjauw .kir, qo' srinx sinkow go-jap gua dxangx. Ix vundew ee miaa si bxow bxow, guaw ee miaa si bxow qxah. Guaw sikzit dirr vunxsniaa simlai iuciuu siwqer cue, hutzenn dirr jiax duw .diyc. Jitt xee sidjai si guaw ee qniaw. Guaw jinjniar si ix ee laurve. Jitmaw guaw soxu itcer jaibut longxx si qniaw soxiuw. Jinwjingg ee siujix, siaur ee cutzip, qniaw longxx jin' jaix.’
Sewjunx! Hitt sii sanwciah qniaw tniax diyc laurve anxnex qongw, jiksii did diyc ixjaw m bad u ee dua hnuahiw. Ix anxnec sniu, ‘Guaw guanvunw byy simx beh duiqiuu sniaw. Qimzit jitt xee vyxjongr jurzenn laii qaur.’
(The Lotus Sutra - Chapter IV Willing Acceptance 2)
“O Bhagavat! We now wish to give an illustration to clarify what we mean: Suppose there were a man who, when he was still a child, left his father and ran away. Living in another region for a long time he passed the age of ten, twenty, even fifty years. The older he got the more impoverished he became. He went searching everywhere for food and clothing, and while he was wandering about he started back by chance in the direction of his native country. From the first the father had looked for his son but in vain; in the meantime he had stayed in the city and become extremely wealthy, and now possessed uncountable treasures.
“[The father’s] storehouses were all filled to overflowing with gold, silver, lapis lazuli, coral, amber, crystal, and other such things. He had many servants, subordinates, and clerks as well as innumerable elephants, horses, carriages, cows, and sheep. He profited through lending and his trade with other countries was also great.
“Then the impoverished son, after wandering through many villages, from one country and city to another, finally reached the city where his father lived. Although the father had constantly thought about the son from whom he had been separated for over fifty years, he nevertheless had spoken to no one about it. He brooded and grieved in his heart, thinking to himself: I have become old and feeble; and although I have many treasures, and storehouses filled with gold, silver, and precious jewels, I have no son. When I die my treasures will be scattered and lost for lack of someone to whom to entrust them.
“It was for this reason that he was always thinking anxiously about his son. He also thought: If I could get my son back and leave my fortune to him I would be relieved and happy, and without further worry.
“O Bhagavat! At that time the impoverished son, who had been wandering about, taking odd jobs, by chance finally reached his father’s house. Standing at the side of the gate he saw his father in the distance sitting on the lion seat with his feet propped up on a jeweled stool, respectfully surrounded by many brahmans, kṣatriyas, and householders. His body was adorned with pearl necklaces worth thousands of myriads. He was attended on both sides by clerks and servants holding whisker fans. Above was a jeweled canopy with various hanging flowered banners. Perfume was sprinkled on the ground, which was strewn with a variety of beautiful flowers. There were rows of precious objects, and people were coming and going, buying and selling. With various trappings such as these, the father appeared very majestic indeed.
“The impoverished son, seeing his father wielding such great power, became terrified and regretted that he had ever come to that place. He thought to himself: He must be a king or of a similar rank. This is not a place where I can obtain things as a hired worker. It would certainly be better for me to go to a poor village, a place where I can use my ability and easily obtain clothing and food. If I stay here for very long I will be seized and put to forced labor.
“Thinking this way, he quickly fled. At that time the wealthy man, sitting on the lion seat, realized that he had seen his son and became extremely happy. He then thought: Now there is someone to whom I can leave my fortune and treasures. I have been constantly thinking about my son but had no way to meet him, and now suddenly he has come. This is exactly what I wanted. Although I am old I still yearn for him.
“The man immediately dispatched his attendants to chase his son and bring him back. Then the attendants quickly ran and overtook him. The impoverished son was frightened and cried out in fear: I did nothing wrong! Why are you seizing me?
“The attendants grabbed him more firmly and forced him to return. Then the impoverished son thought: They have seized me even though I have done nothing wrong. I shall certainly be killed.
“He was so terrified that he collapsed unconscious on the ground. His father, seeing this from a distance, told the attendants: I don’t need him. Don’t force him to come! Pour cold water on his face and bring him to consciousness. Don’t say anything more to him.
“What was the reason for this? The father knew that his son was of lowly aspiration, and that his own wealth and position would cause him problems. Although the father knew without doubt that the man was his son, he used skillful means and did not say to others, ‘This is my son.’
“The attendant then said to the son: You are free to go wherever you wish. “Then the impoverished son, happy because he had never felt such relief, stood up and went to a poor village to seek for food and clothing.
“At that time, wanting to get his son back, the wealthy man employed skillful means and secretly dispatched two attendants of wretched and humble appearance. He said to them: Approach the impoverished fellow and gently tell him that there is a place for him to work where he will be paid double. If he gives his assent then bring him back to work. If he asks you what kind of work there is for him to do, tell him that he will be employed to sweep dung and that both of you will work with him.
“Then the two attendants immediately went in search of the impoverished son. When they found him they told him this. At that time he took his pay and immediately went to work sweeping dung.
“The father, seeing his son, felt pity and wondered what to do. Then one day while looking through the window he saw his son in the distance appearing emaciated and wretched, soiled with dung and dirt. The father took off his necklaces, fine garments, and ornaments and put on torn, filthy clothes. Covering himself with dirt and taking a dung sweeper in his right hand, he made himself look fearsome. He said to his workers: ‘Work hard and don’t be lazy!’
“Through this kind of skillful means he was able to approach his son. He spoke to him further saying: You! I want you to always work here. Don’t go anywhere else and I will pay you more. There will be no difficulty in getting the things you need, like utensils, rice, noodles, salt, and vinegar. I also have an old servant. If you need him I’ll give him to you. Be at ease! I am just like your father, so don’t worry about anything! Why am I doing this? Because I am old and you are still young. Whenever you work you are never lazy or sullen and never complain. I never see in you the bad qualities the other workers have. From now on you will be just like my own son.
“Then the wealthy man immediately addressed him as his child. At that time, even though the impoverished son rejoiced at being treated this way, he nevertheless still considered himself a humble employee. For this reason his father let him continue to sweep dung for twenty years. At the end of this period of time each had come to trust the other. Yet even though the son had free access to his father’s house, he still lived in the same place as before.
“O Bhagavat! One day the wealthy man became ill and knew he was going to die before long. He said to the impoverished son: Thisis what I have been thinking and I want you to understand my intentions: I now have plenty of gold, silver, and precious treasures filling my storehouses. Get to know exactly how much is being taken in and out of them. Why do I want you to do this? Because you and I are one and the same. Take good care of our fortune and don’t let it be lost!
“Then the impoverished son obeyed his instructions. Although he learned everything about the gold, silver, precious treasure, and the storehouses, he never wanted to take even the least amount. Nevertheless he still lived in the same place as before and was still not able to get rid of his feeling of inferiority.
“After a short time had passed the father knew that his son’s mind had become composed, that his will had increased, and that he was ashamed of his former feelings. When the father was just on the verge of death he ordered his son to meet the king, ministers, kṣatriyas, householders, and relatives, who had already assembled there. The father then declared: This is my son, my own progeny. When we were in a certain city he left me and fled. He wandered around for more than fifty years undergoing hardships. His original name is Such-and-such, and my name is Such-and-such. Long ago when I was in that city I worried and searched for him. At last and unexpectedly I met up with him. This is my true son and I am, in truth, his father. All of the fortune I now possess belongs to my son. He already knows about our finances.
“O Bhagavat! At that time the impoverished son, hearing what his father said, became extremely happy at having obtained such an unprecedented experience. Then he thought: I never even considered receiving this; nevertheless, this treasure house has come into my possession, though unsought and unawaited.
(妙法蓮華經第四品 信解之2)
世尊。我等今者。樂說譬喻以明斯義。譬若有人年既幼稚。捨父逃逝久住他國。或十二十至五十歲。年既長大加復窮困。馳騁四方以求衣食。漸漸遊行遇向本國。其父先來。求子不得。中止一城。其家大富財寶無量。金銀琉璃珊瑚虎珀頗梨珠等。其諸倉庫悉皆盈溢。多有僮僕臣佐吏民。象馬車乘牛羊無數。出入息利乃遍他國。商估賈客亦甚眾多。時貧窮子。遊諸聚落經歷國邑。遂到其父所止之城。父母念子。與子離別五十餘年。而未曾向人說如此事。但自思惟心懷悔恨。自念老朽多有財物。金銀珍寶倉庫盈溢。無有子息。一旦終沒財物散失。無所委付。是以慇懃每憶其子。復作是念。我若得子委付財物。坦然快樂無復憂慮。世尊。爾時窮子。傭賃展轉遇到父舍。住立門側。遙見其父踞師子床寶机承足。諸婆羅門剎利居士皆恭敬圍繞。以真珠瓔珞價直千萬莊嚴其身。吏民僮僕手執白拂侍立左右。覆以寶帳。垂諸華幡。香水灑地。散眾名華。羅列寶物出內取與。有如是等種種嚴飾。威德特尊。窮子見父有大力勢。即懷恐怖。悔來至此。竊作是念。此或是王。或是王等。非我傭力得物之處。不如往至貧里肆力有地。衣食易得。若久住此。或見逼迫強使我作。作是念已。疾走而去。時富長者。於師子座見子便識。心大歡喜。即作是念。我財物庫藏。今有所付。我常思念此子。無由見之。而忽自來。甚適我願。我雖年朽猶故貪惜。即遣傍人急追將還。爾時使者疾走往捉。窮子驚愕稱怨大喚。我不相犯何為見捉。使者執之愈急強牽將還。于時窮子自念。無罪而被囚執此必定死。轉更惶怖悶絕躄地。父遙見之。而語使言。不須此人。勿強將來。以冷水灑面令得醒悟。莫復與語。所以者何。父知其子志意下劣。自知豪貴為子所難。審知是子。 而以方便不語他人云是我子。使者語之。我今放汝隨意所趣。窮子歡喜得未曾有。從地而起往至貧里以求衣食。爾時長者。將欲誘引其子。而設方便。密遣二人形色憔悴無威德者。汝可詣彼徐語窮子。此有作處倍與汝直。窮子若許將來使作。若言欲何所作。便可語之。雇汝除糞。我等二人亦共汝作。時二使人即求窮子。既已得之具陳上事。爾時窮子先取其價尋與除糞。其父見子愍而怪之。又以他日於窓牖中遙見子身。羸瘦憔悴糞土塵坌污穢不淨。即脫瓔珞細軟上服嚴飾之具。更著麁弊垢膩之衣。塵土坌身右手執持除糞之器。狀有所畏語諸作人。汝等勤作勿得懈息。以方便故得近其子。後復告言。咄男子。汝常此作勿復餘去。當加汝價。諸有所須瓫器米麵鹽醋之屬。 莫自疑難。亦有老弊使人。須者相給。好自安意。我如汝父勿復憂慮。所以者何。我年老大而汝少壯。汝常作時無有欺怠瞋恨怨言。都不見汝有此諸惡如餘作人。自今已後如所生子。即時長者更與作字名之為兒。爾時窮子。雖欣此遇。猶故自謂客作賤人。由是之故於二十年中常令除糞。過是已後。心相體信入出無難。然其所止猶在本處。世尊。爾時長者有疾。自知將死不久。語窮子言。我今多有金銀珍寶倉庫盈溢。其中多少所應取與。汝悉知之。我心如是當體此意。 所以者何。今我與汝便為不異。宜加用心無令漏失。爾時窮子。即受教勅領知眾物。金銀珍寶及諸庫藏。而無悕取一飡之意。然其所止故在本處。下劣之心亦未能捨。復經少時。父知子意漸已通泰成就大志自鄙先心。臨欲終時而命其子。并會親族。國王大臣剎利居士皆悉已集。即自宣言。諸君當知。此是我子。我之所生。於某城中捨吾逃走。伶俜辛苦五十餘年。其本字某。我名某甲。昔在本城懷憂推覓。忽於此間遇會得之。此實我子。我實其父。今我所有一切財物。皆是子有。先所出內是子所知。世尊。是時窮子聞父此言。即大歡喜得未曾有。而作是念。我本無心有所希求。今此寶藏自然而至。
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