Bibiau Hxuad Lenhuex Qingx (zi-jap-id-1)

 

Derr Zi-jap-id Pinw: Zulaii ee Sintongx-lat 

Hitt sijun, jit-cingx xee sewqair dinaix sowliong ee posad mahasattva an’ tokax bunr .cud .laii, longxx dirr Vuddyy binrjingg itsimx habjiongw, giongxbong jungann duiww Vuddyy qongw, “Sewjunx! Guanw dirr Vuddyy beddo liauxau, dirr Sewjunx ee hunsinx soxx diamr ee qoktow qapp beddo ee soxjai, e siwqer enxsuad jitt vxo qingx. Si anwjnuaw lehh? Guanw qaqi iarr beh did diyc jitt hy jinsit, cingjing, qapp uixdai ee Hxuad. Guanw e siurcii, togsiong, qaixsuah, causiaw jitt vxo qingx, qycc qra qiong’iongw.”

Hitt sijun, Sewjunx dirr Manjusri dringw bunliong vaccingbanrig ixjaw dyrr diamr dirr syvyy sewqair ee posad mahasattva, ixqip jerje bikiu, bikuni, upasaka, upasika, tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, ahoraga, sriok langg qapp byy sriok langg :ee itcer dairjiongr binrjingg, henxbingg dua sintongx ee lat, trow cud kuah qycc dngg ee cuiwjic, hiongr dingxbin qaur Brahma ee sewqair, soxu mngqngxkangx vangr cud buliong busor caixsig ee qngx, jiyr venww sibhongx sewqair. Jre dirr qokk jiongw vyxciu-kax ee sraix-aw-jxy dingxbin ee jerje hunsinx-vut iarr si zucuw, trow cud kuah qycc dngg ee cuiwjic vangr cud buliong qngx. Sakyamuni Vut qapp vyxciu-kax ee jerje hunsinx-vut henr sintongx-lat ee siqanx muaw vaccingx nii. Zen'au, inx qra cuiwjic qiux .dngw .kir, qang sijun qycc qasaur qapp diak jingxtauu. Jitt nng jiongw imsniax tuann qaur sibhongx jerje vut ee sewqair, de longxx huatsingx lak jiongw dinxdang. Hitt lairdew ee jiongwsingx, tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga, sriok langg, qapp byy sriok langg :ee dringw in’ui vut ee sintongx-lat, longxx knuar diyc jitt xee syvyy sewqair buliong buvenx vaccingbanrig jre dirr qokk jiongw vyxciu-kax ee sraix-aw-jxy ee jerje hunsinx-vut, qycc knuar diyc Sakyamuni Vut qapp Je Vyw Zulaii dirr vyxtah lairdew ee sraix-aw-jxy jre lehh, qycc knuar diyc buliong buvenx vaccingbanrig posad mahasattva qapp jerje sir jiongw derjuw qiongqingr qra Sakyamuni Vut uii lehh. Knuar .diyc liauxau, inx longxx dua hnuahiw, did diyc ixjaw m bad u :ee. 

Hitt sii, jerje tenzinn dirr kongdiongx dua sniax cniur qongxx, “Qingquer buliong buvenx vaccingbanrig asamkhya sewqair, u jit xee qog qiyr jyr Saha (Syvyy). Hitt lairdew u vut, qiyr jyr Sakyamuni, jitmaw uirr jiongww posad mahasattva enxsuad Dairsing ee qingdenw, qiyr jyr Bibiau Hxuad Lenhuex Qingx, si qar posad ee hxuad, virr vut soxx horliam. Linw diyh cimx cimx duer lecc hnuahiw, iarr diyhh qra Sakyamuni Vut qingwlew qapp qiong’iongw.” 

Hiaxee jiongwsingx tniax diyc kongdiongx ee sniax liauxau, habjiongw hiongr syvyy sewqair anxnex qongw, “Namo Sakyamuni Vut, Namo Sakyamuni Vut."

Inx qra jiongxjiongw ee huex, hniux, judui, donghuanx, quar, jerje jongsig sinkux ee kiwqu, qapp dinquir bixbiau ee vyxbut dirr hng hng longxx ia hiongr syvyy sewqair. Soxx ia ee jiongxjiongw mihqnia an’ sibhongx laii, cincniu hunn jurjip venr jyr dniuwlii, kamr dirr jitt xee sewqanx ee jiongww vut dingxbin. Jitt sii, sibhongx sewqair tongdat byy jiongwgai, cincniu jit xee uanjingw ee vudtow.”

Hitt sijun, Vuddyy qra Visistacaritra dringw posad dairjiongr qongw, “Jiongww vut ee sintongx-lai si zucuw buliong buvenx, vutkyw sugi. Narr guaw iong jitt hy sintongx-lat, dirr buliong buvenx vaccingbanrig asamkhya qiab, uirr jiokhur jiongwsingx laii enxsuad jitt vxo qingx ee qongdig iaxx qongw be liauw. Jongw qongw .jit .qxur. Zulaii itcer soxu ee huatmngg, Zulaii itcer jurjai ee sintongx-lat, Zulaii itcer viwbit ee vyxkor, qapp Zulaii itcer qik cimx ee su, longxx u dirr jitt vxo qingx suanqangw qapp henxbingg. Soxiw linw dirr Zulaii beddo liauxau, ingqaix itsimx siurcii, togsiong, qaixsueh, causiaw, jiauww enxsuad :ee siuhing. Bylun dirr dycc jit xee qoktow, narr u siurcii, togsiong, qaixsueh, causiauw, jiauww enxsuad :ee siuhing, qingceh bylun dirr simxmih soxjai, dirr huehngg-lai, dirr ciurnaa-lai, dirr ciu-kax, dirr jingdoo ee sirngi, dirr zinqecur, dirr denrdongg, dirr snuaqog, iacc dirr kongwiaw, dirr jiaxee soxjai longxx ingqaix kiw tah qiong’iongw. Si anwjnuaw lehh? Diyhh jaix jiaxee soxjai dyrr si dyrdniuu. Jiongww vut dirr jiaxee soxjai did diyc anuttara-samyak-sambodhi, jiongww vut dirr jiaxee soxjai dngw huatlenw, jiongww vut dirr jiaxee soxjai zip liappuann.”

(The Lotus Sutra - Chapter XXI The Transcendent Powers of the Tathāgata 1)

Thereupon the bodhisattva mahāsattvas equal to the number of particles in the great manifold cosmos, who had emerged from the earth, all in the presence of the Buddha gazed singlemindedly at his face with their palms pressed together, and spoke to the Buddha, saying: “O Bhagavat, after the parinirvāṇa of the Buddha, we will teach this sutra extensively in the lands of the Bhagavat’s separate forms, at the time of his extinction. Why is this? Because we also wish to attain this true, pure, great Dharma, and to preserve, recite, explain, copy, and make offerings to it.” 

Then the Bhagavat manifested his great transcendent powers in the presence of Mañjuśrī and other immeasurable hundreds of thousands of myriads of koṭis of bodhisattva mahāsattvas who had long lived in this sahā world, such humans and nonhumans as monks, nuns, laymen, and laywomen, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas. He put out his wide and long tongue which reached upward to the Brahma world. He emitted innumerable and immeasurable colored rays of light from all his pores and universally illuminated the worlds of the ten directions. All the buddhas sitting on the lion seats under the jeweled trees also put out their wide and long tongues and emitted immeasurable rays of light in the same way. Śākyamuni Buddha and the other buddhas under the jeweled trees manifested transcendent powers while fully hundreds of thousands of years passed. After this they drew back their tongues, coughed, and snapped their fingers together in unison. Those two sounds penetrated throughout the various buddha worlds of the ten directions and the earth quaked in six ways. Through the transcendent powers of the Buddha, all the sentient beings in these worlds—humans and such nonhumans as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas—saw all the buddhas sitting on the lion seats under the immeasurable, limitless hundreds of thousands of myriads of koṭis of jeweled trees in this sahā world. They saw Śākyamuni Buddha sitting on the lion seat in the jeweled stupa, together with Tathāgata Prabhūtaratna. They also saw immeasurable, limitless hundreds of thousands of myriads of koṭis of bodhisattva mahāsattvas and the fourfold assembly respectfully surrounding Śākyamuni Buddha. After seeing this, they all rejoiced greatly at having attained this unprecedented experience. 

At the same time all the devas spoke loudly while in the air, saying: “Beyond these immeasurable, limitless hundreds of thousands of myriads of koṭis of incalculable worlds, there is a land called Sahā. In it is a buddha called Śākyamuni. For the sake of the bodhisattva mahāsattvas he now teaches the Mahayana sutra called the Lotus Sutra, the instruction for bodhisattvas and treasured lore of the buddhas. You should rejoice deeply. You should also honor and pay homage to Śākyamuni Buddha.” 

Hearing this voice in the air, all those sentient beings pressed their palms together, faced the sahā world and said: “We take refuge in Śākyamuni Buddha. We take refuge in Śākyamuni Buddha.” 

All of them scattered various kinds of flowers, incense, necklaces, banners, canopies, ornaments, jewels, and other beautiful things over the sahā world from afar. All that had been scattered formed together from the ten directions like a cloud and was transformed into a jeweled screen that covered all the buddhas. Then the worlds of the ten directions became pellucid, without obstruction, as if they were one buddha land. 

Thereupon the Buddha addressed the great assembly of bodhisattvas, beginning with Viśiṣṭacāritra: “The transcendent powers of the buddhas are as immeasurable, limitless, and inconceivable as this. Yet if I were to use these transcendent powers to teach the benefits of this sutra so that it would be entrusted to you for immeasurable, limitless, hundreds of thousands of myriads of koṭis of incalculable kalpas, I would not be able to reach the end of these qualities. To sum up, in this sutra I have clearly revealed and taught all the teachings of the Tathāgata, all the transcendent powers of the Tathāgata, all the treasure houses of the hidden essence of the Tathāgata, and all the profound aspects of the Tathāgata. For this reason, after the parinirvāṇa of the Tathāgata, you should wholeheartedly preserve, recite, explain, and copy it, and practice according to the teaching. Those who accept, recite, explain, and copy it, and practice according to the teaching, in whichever land they may be, in a place where the sutra abides—either in a garden, a forest, under a tree, in a monk’s chamber, in a layman’s house, in a palace, on a mountain, in a valley, or in the wilderness—in all of these places they should erect and pay homage to a monument. Why is this? Because you should know that these places are the terraces of enlightenment where all the buddhas have attained highest, complete enlightenment, where all the buddhas have turned the wheel of the Dharma, and where all the buddhas entered parinirvāṇa.”

(妙法蓮華經第二十一品 如來神力之1)

爾時千世界微塵等菩薩摩訶薩。從地踊出者。皆於佛前一心合掌瞻仰尊顏而白佛言。世尊。我等於佛滅後。世尊分身所在國土滅度之處。當廣說此經。所以者何。我等亦自欲得是真淨大法。受持讀誦解說書寫而供養之。爾時世尊於文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩。及諸比丘比丘尼優婆塞優婆夷。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等一切眾前。現大神力出廣長舌上至梵世。一切毛孔放於無量無數色光。皆悉遍照十方世界。眾寶樹下師子座上諸佛亦復如是。出廣長舌放無量光。釋迦牟尼佛及寶樹下諸佛。現神力時滿百千歲。然後還攝舌相。一時謦欬俱共彈指。是二音聲。遍至十方諸佛世界。地皆六種震動。其中眾生。天龍夜叉乾闥婆 阿修羅迦樓羅緊那羅摩睺羅伽人非人等。以佛神力故。皆見此娑婆世界無量無邊百千萬億眾寶樹下師子座上諸佛。及見釋迦牟尼佛共多寶如來在寶塔中坐師子座。又見無量無邊百千萬億菩薩摩訶薩。及諸四眾恭敬圍繞釋迦牟尼佛。既見是已。皆大歡喜得未曾有。即時諸天於虛空中高聲唱言。過此無量無邊百千萬億阿僧祇世界。有國名娑婆。是中有佛。名釋迦牟尼。今為諸菩薩摩訶薩。說大乘經。名妙法蓮華教菩薩法佛所護念。汝等當深心隨喜。亦當禮拜供養釋迦牟尼佛。彼諸眾生聞虛空中聲已。合掌向娑婆世界。作如是言。南無釋迦牟尼佛。南無釋迦牟尼佛。以種種華香瓔珞幡蓋及諸嚴身之具珍寶妙物。皆共遙散娑婆世界。所散諸物從十方來。譬如雲集變成寶帳。遍覆此間諸佛之上。于時十方世界通達無礙。如一佛土。爾時佛告上行等菩薩大眾。諸佛神力如是無量無邊不可思議。若我以是神力。於無量無邊百千萬億阿僧祇劫。為囑累故說此經功德。猶不能盡。以要言之。如來一切所有之法。如來一切自在神力。如來一切祕要之藏。如來一切甚深之事。皆於此經宣示顯說。是故汝等於如來滅後。應一心受持讀誦解說書寫如說修行。所在國土。若有受持讀誦解說書寫如說修行。若經卷所住之處。若於園中。若於林中。若於樹下。若於僧坊。若白衣舍。若在殿堂。若山谷曠野。是中皆應起塔供養。所以者何。當知是處即是道場。諸佛於此得阿耨多羅三藐三菩提。諸佛於此轉于法輪。諸佛於此而般涅槃。