Bibiau Hxuad Lenhuex Qingx (id-6)

Hitt sijun, Zulaii an' bagtauu ee vighuad huad cud qngx, jiyr qngx danghongx jit-bxan veh-cingx xee vut ee qoktow, byy jit xui byy venww jiyr, cincniu henrjai soxx qnir jerje vut ee qoktow. 

Milik, liw qaidongx jaix, hitt sijun hue-diongx u zi-jap-ig xee posad, hnuahiw beh tniax hxuad. Jiaxee posad qnir diyc jitt dy qngx poxpenr jiyr dirr vut ee qoktow, did diyc m bad qinglik .quer .ee, longxx sniu beh jaix jitt dy qngx ee inenn. 

Hitt sii u jit xee qiyr juer Bibiau Qngx ee posad, ix u veh-vah xee derjuw. Hitt sijun, Zidguat Dingx Bingg Vut an’ samadhi cud .laii, uirr Bibiau Qngx Posad qangxsuad Dairsing ee qingdenw, qiyr juer Bibiau Hxuad Lenhuex Qingx, si qar posad ee hxuad, virr vut soxx horliam. Qingquer lak-jap siyw qiab, ix longxx byy an’ jyrui vreh kiw. Hitt sii, hue-diongx decc tniax :ee iarr dirr hiax jre lehh, qingquer lak-jap siyw qiab, srinx qapp simx longxx byy dinxdang, tniax vut decc qangxhuad bersux jit dxngr vng ee siqanx. Hitt sii dirr jingwlangg lairdew, byy qaxx jit langg bylun srinx iacc simx u iawlanw. 

Zidguat Dingx Bingg Vut dirr lak-jap siyw qiab qongw jitt vxo qingx liauw, dyrr dirr Brahma, moongg, sabunn, brahmin qapp tenzinn, langg, ixqip asura lairdew suanqangw qongxx, ‘Zulaii dirr qinaxzit ee vnuamii beh zip byy cunx ee liappuann’  

Hitt sii u jit xee qiyr juer Srigarbha ee posad. Zidguat Dingx Bingg Vut dyrr qra ix siurqir, qycc duiww jiongww bikiu qongw, 'Jitt xee si Srigarbha Posad, e jniaa juer au jit xee vut, hy juer Jingrsinx Zulaii, Qaidongx Qiong'iongw, Jniar Venww Qakdix.' 

Vut siurqir liauw, dyrr dirr vnuawmii zip byy cunx ee liappuann. Vut beddo liauxau, Bibiau Qngx Posad cisiuw Bixbiau Hxuad Lenhuex Qingx, muaw veh-jap siyw qiab uirr langg’ enxsuad. 

Zidguat Dingx Bingg Vut veh xee qniaw longxx vair Bibiau Qngx juer sensnix. Bibiau Qngx qra inx qauwhuar, hro inx ee anuttara-samyaksambodhi qenqor. 

Jiaxee ongjuw qiong’iongw buliong vaccingbanrig xee vut liauxau, longxx singjiu vuddy. Juewau jniaa vut :ee qiyr juer Diamw Dingx. 

Veh-vah xee derjuw lairdew u jit xee qiyr juer Qriuu Miaa, tambee bingli, suizenn itjair togsiong jerje qingdenw, mrqycc be tongdat, longxx qir be diauu, soxiw hy juer Qriuu Miaa. Jitt xee langg in'ui u jingr jerje senrqinx ee enqor, tangx duw diyc buliong vaccingbanrig xee vut, tangx qra inx qiong’iongw, qiongqingr, jundiong, qapp janwtanr. 

Milik, liw qaidongx jaix, hitt sii ee Bibiau Qngx Posad qamxx si vadd langg? Qisit dyrr si guaw. Qriuu Miaa Posad dyrr si liw. Qimzit qnir diyc jitt xee suirsiongg ham’ dongcox byy jingcax. Soxiw tangx cunxdok, qimzit Zulaii qaidongx beh qangxsuad Dairsing ee qingdenw, qiyr juer Bibiau Hxuad Lenhuex Qingx, si qar posad ee hxuad, virr vut soxx horliam." 

(The Lotus Sutra - Chapter I Introduction 6)

“Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows which completely illuminated all the eighteen thousand worlds in the east, in the same way that all of these buddha worlds are visible now. 

“O Maitreya! You should know that at that time there were twenty koṭis of bodhisattvas in the assembly who wanted to hear the Dharma. All of these bodhisattvas, having seen all the buddha worlds completely illuminated by this ray of light, were struck with wonder and wanted to know why it was emitted. 

“A bodhisattva named Varaprabha was there with his eight hundred disciples. At that time the Buddha Candrasūryapradīpa, having emerged from samādhi, remained sitting for sixty intermediate kalpas and revealed to Bodhisattva Varaprabha the Mahayana sutra called Saddharmapuṇḍarīka, the White Lotus of the Marvelous Law (hereafter Lotus Sutra), which was the instruction for bodhisattvas and the treasured lore of the buddhas. The assembly also sat there undisturbed in body and mind listening to the Buddha’s exposition for sixty intermediate kalpas as if only a single mealtime had passed; during that time not a single person among them experienced fatigue of body or mind. 

“Having taught this sutra for sixty intermediate kalpas, the Buddha Candrasūryapradīpa made this proclamation to the assembly of Brahmas, māras, śrāmaṇas, brahmans, devas, humans, and asuras, saying: On this day during the middle watch of the night, the Tathāgata will enter nirvana without residue. 

“Then the Buddha Candrasūryapradīpa gave this prediction to a bodhisattva called Śrīgarbha. Addressing the monks, he said: This Bodhisattva Śrīgarbha will become the next buddha after me. He will be called Vimalāṅganetra, a Tathāgata, Arhat, Completely Enlightened. 

“The Buddha, after having made this prediction, entered nirvana without residue during the middle of the night. After the Buddha passed into extinction, Bodhisattva Varaprabha, having preserved the Lotus Sutra, taught it to humans for the full period of eighty intermediate kalpas. 

“This Bodhisattva Varaprabha was made the teacher for the Buddha Candrasūryapradīpa’s eight princes. Varaprabha led and inspired them and caused them to be firm in highest, complete enlightenment. 

“After paying homage to innumerable hundreds of thousands of myriads of koṭis of buddhas, all these princes attained the path of the buddhas. The last of these to become enlightened was named Dīpaṃkara. 

“Among the eight hundred disciples of Bodhisattva Varaprabha there was a man named Yaśaskāma who was attached to profit. Even though he had repeatedly recited the sutras he never became versed in them and forgot the greater part. That is why he was called Yaśaskāma, ‘Fame Seeker.’ But because he had also planted various roots of good merit, he was able to meet innumerable hundreds of thousands of myriads of koṭis of buddhas whom he rendered homage to, honored, revered, and praised. 

“O Maitreya! You should know that Bodhisattva Varaprabha at that time was none other than myself, and Bodhisattva Yaśaskāma was none other than you. The marvel we see here is exactly the same as the previous one. Therefore I am certain that today the Tathāgata will teach the Mahayana sutra called the Lotus Sutra, the instruction for bodhisattvas and treasured lore of the buddhas.”

(妙法蓮華經第一品 序之6)  

爾時如來放眉間白毫相光。照東方萬八千佛土。靡不周遍。如今所見是諸佛土。彌勒當知。爾時會中有二十億菩薩。樂欲聽法。是諸菩薩見此光明普照佛土。得未曾有。欲知此光所為因緣。時有菩薩。名曰妙光。有八百弟子。是時日月燈明佛從三昧起。因妙光菩薩說大乘經。名妙法蓮華教菩薩法佛所護念。六十小劫不起于座。時會聽者亦坐一處。六十小劫身心不動。聽佛所說謂如食頃。是時眾中。無有一人若身若心而生懈惓。日月燈明佛。於六十小劫說是經已。即於梵魔沙門婆羅門及天人阿修羅眾中。而宣此言。如來於今日中夜當入無餘涅槃。時有菩薩。名曰德藏。 日月燈明佛。即授其記。告諸比丘。是德藏菩薩。次當作佛。號曰淨身多陀阿伽度阿羅訶三藐三佛陀。佛授記已。便於中夜入無餘涅槃。佛滅度後。妙光菩薩。持妙法蓮華經。滿八十小劫為人演說。日月燈明佛八子。皆師妙光。妙光教化。令其堅固阿耨多羅三藐三菩提。是諸王子。供養無量百千萬億佛已。皆成佛道。其最後成佛者。名曰燃燈。八百弟子中有一人。號曰求名。貪著利養。雖復讀誦眾經而不通利。多所忘失。故號求名。是人亦以種諸善根因緣故。得值無量百千萬億諸佛。供養恭敬尊重讚歎。彌勒當知。爾時妙光菩薩。豈異人乎。我身是也。求名菩薩汝身是也。今見此瑞與本無異。是故惟忖。今日如來當說大乘經。名妙法蓮華教菩薩法佛所護念。

Bibiau Hxuad Lenhuex Qingx (id-5)

Hitt sijun, Manjusri duiww Milik Mahasattva Posad qapp jiongww dairsu qongw, “Juui senrlamjuw, jiauww guaw cunxdok, qimzit Vut Sewjunx beh qangxsuad dua Hxuad, lyc dua Hxuad-ho, cuex dua Hxuad-lxee, longr dua Hxuad-qow, enxsuad dua Hxuad ee ywgi. 

Juui senrlamjuw, guaw quewkir dirr jerje vut hiax marr bad qnir quer jitt jiongw suirsiongg, dyrr si dirr vangr cud jitt jiongw qngx liauw, inx dyrr qangxsuad dairhuad. Soxiw tangx jaix, qimzit vut duwhen qngx iarr si anxnex, beh hro jiongwsingx longxx tangx tniax .diyc, jaix itcer sewqanx lann sinr ji’ hxuad, soxiw duwhen jitt jiongw suirsiongg. 

Juui senrlamjuw, kyxviw quewkir buliong buvenx vutkyw-sugi asamkya qiab, hitt sii u jit xui vut, hy juer Zidguat Dingx Bingg, 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. Ix enxsuad co’ sxen, diongx sxen, qaur au sxen ee Jniar Hxuad, girliw cim’uanw, gensuu kaxbiau, sunjuann byy capjap, qurvi cingvec dua dikhing ee siongr. 

Uirr duiqiuu Sniabunn :ee, ix qangxsuad siong'ingr ee Sir Jinliw, hro inx kikhok snex-lau-vne-siw, drat qaur qiuwqingr liappuann. Uirr duiqiuu Pacceka-Vut :ee, ix qangxsuad siong'ingr ee jap-zi inenn ee Hxuad. Uirr jiongww posad, ix qangxsuad siong'ingr ee Liok Paramita, hro inx did diyc anuttara-samyak-sambodhi, singjiu jiongxjiongw itcer diwhui. 

Suar .lyc qycc u vut, iarr qiyr juer Zidguat Dingx Bingg. Suar .lyc qycc u vut, iarr qiyr juer Zidguat Dingx Bingg. Zucuw, nng-bxan xui vut longxx qang miazi, qiyr juer Zidguat Dingx Bingg. Inx qycc qang jit xee sner, sner Bharadvaja. 

Milik liw qaidongx jaix, tauu jit xui vut qaur juewau jit xui vut longxx qang jit xee miazi, qiyr juer Zidguat Dingx Bingg, iarr longxx u jap xee bingcingx. Ix soxx qangxsuad ee hxuad iarr hunx jyr co' sxen, diongx sen, qapp au sxen. 

Juewau hitt xui vut iauxx bue cutqex jinwjingg u veh xee ongjuw, tauu jit xee qiyr juer Ir, derr zi qiyr juer Senrir, derr snax xee qiyr juer Buliong Ir, derr sir xee qiyr juer Vyw Ir, derr go xee qiyr juer Jingqax Ir, derr lak xee qiyr juer Druu Gii Ir, Derr cid xee qiyr juer Ngr Ir, derr veh xee qiyr juer Hxuad Ir. Jitt veh xee ongjuw ee uigii qapp dikhing longxx jurjai, sui' langg tongxlingw sir xee tenha. Jiaxee ongjuw tniax diyc laurve cutqex did anuttara-samyak-sambodhi, longxx siawsag ong’ui iarr duer lecc cutqex, huad Dairsing ee simx, siulen cingjing ee dikhing, longxx jniaa juer huatsux, ixqingx dirr quewkir cenban vut u jingr jiongxjiongw senrinx ee vunw. 

Hitt sii, Zidguat Dingx Bingg Vut qangxsuad Dairsing ee qingdenw, miaa qiyr juer Buliong Gi, si qar posad ee hxuad, virr vut soxx horliam. Qangxsuad jitt vxo qingw liauw, ix dirr dairjiongr lairdew tiappuann jre lehh, zip buliong gi-cxur ee samadhi, srinx qapp simx longxx byy dinxdang. 

Hitt sijun, tnidingw lyc mandarava, dua mandarava, manjusaka qapp dua manjusaka ee huex-ho, lyc dirr vut qapp jiongww dairjingr ee taukag-dingw. Poxtenha vut ee sewqair longxx kiw lak jiongw dinxdang. Hitt sii, hue-diongx u bikiu, bikuni, upasaka, upasika; tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga; sriok langg qapp byy sriok langg :ee; ixqip jerje siyw ongg qapp juanw lenw singwongg. Jiaxee dairjiongr qnir diyc m bad qinglik .quer :ee, hnuahiw habjiongw, itsimx quanknuar vut.

(The Lotus Sutra - Chapter I Introduction 5)

Thereupon Mañjuśrī spoke to Bodhisattva Mahāsattva Maitreya and the other worthy beings: “O sons of a virtuous family! I am very sure that the Buddha, the Bhagavat, will now teach the great Dharma, rain down the great Dharma, blow the conch of the great Dharma, beat the drum of the great Dharma, and reveal the meaning of the great Dharma. 

“O sons of a virtuous family! I have seen buddhas in the past who have shown this marvel and have taught the great Dharma immediately after emitting a ray of light. Therefore, you should know that in the very same way the Buddha has now emitted this light and has shown this marvel in order to cause all sentient beings to hear and understand the Dharma which in all the worlds is difficult to understand. 

“O sons of a virtuous family! In the past, more than innumerable, unthinkable, incalculable kalpas ago, there was a buddha called Candrasūryapradīpa, 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. He taught the True Dharma that was good in the beginning, good in the middle, and good in the end. It was profound in meaning, elegant in speech, and endowed with the character of the pure path of discipline and integrity. 

“To those seeking for the śrāvaka vehicle he taught the Dharma with respect to the Four Noble Truths, causing them to overcome birth, old age, illness, and death and to attain nirvana. He taught the Dharma with respect to dependent origination to the pratyekabuddhas; and to the bodhisattvas he taught the Dharma with respect to the six perfections (pāramitās), causing them to attain highest, complete enlightenment and perfect all-knowledge (sarvajñātā). 

“Then there was another buddha named Candrasūryapradīpa, and after him another buddha also named Candrasūryapradīpa. And so in this way twenty thousand buddhas all had the same name Candrasūryapradīpa. They also had the same family name Bharadvāja. 

“O Maitreya! You should know that these buddhas, beginning from the first up to the last, all had the same name Candrasūryapradīpa, endowed with the ten epithets. The Dharma that they taught was good in the beginning, the middle, and the end. 

“The last buddha fathered eight princes before he renounced household life. The first was called Mati, the second Sumati, the third Anantamati, the fourth Ratimati, the fifth was called Viśeṣamati, the sixth Vimatisamudghātin, the seventh Ghoṣamati, and the eighth was called Dharmamati. These eight princes were endowed with dignity and power, and each of them ruled over four great continents. Having heard that their father had renounced household life and obtained highest, complete enlightenment, all of them abandoned their kingdoms and also renounced household life. Each caused the spirit of the Mahayana to arise within him, practiced the pure path of discipline and integrity, and became an expounder of the Dharma. They all planted roots of good merit under many thousands of myriads of buddhas.

“At that time, the Buddha Candrasūryapradīpa taught the Mahayana sutra called Immeasurable Meanings, the instruction for the bodhisattvas and treasured lore of the buddhas. Having taught this sutra, he sat down. The Lotus Sutra cross-legged, undisturbed in body and mind among the great assembly and entered the samādhi called the ‘abode of immeasurable meanings.’ 

“Then māndārava and great māndārava flowers, mañjūṣaka and great mañjūṣaka flowers fell like rain from the sky, scattering over the Buddha and all of his attendants. And the whole buddha world quaked in six ways. At that time all in that assembly of humans and nonhumans—monks, nuns, laymen, laywomen, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, kings, and noble emperors—having experienced such an unprecedented marvel, were filled with joy and pressing their palms together they gazed attentively at the Buddha. 

 

(妙法蓮華經第一品 序之5)  

爾時文殊師利語彌勒菩薩摩訶薩及諸大士。善男子等。如我惟忖。今佛世尊。欲說大法。雨大法雨。吹大法螺。擊大法鼓。演大法義。諸善男子。我於過去諸佛曾見此瑞。放斯光已即說大法。是故當知。今佛現光亦復如是。欲令眾生咸得聞知一切世間難信之法。故現斯瑞。諸善男子。如過去無量無邊不可思議阿僧祇劫。爾時有佛。號日月燈明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。演說正法。初善中善後善。其義深遠。其語巧妙。純一無雜。具足清白梵行之相。為求聲聞者。說應四諦法。度生老病死究竟涅槃。為求辟支佛者。說應十二因緣法。為諸菩薩說應六波羅蜜。令得阿耨多羅三藐三菩提成一切種智。次復有佛。亦名日月燈明。次復有佛。亦名日月燈明。如是二萬佛。皆同一字。號日月燈明。又同一姓。姓頗羅墮。彌勒當知。初佛後佛皆同一字。名日月燈明。十號具足。所可說法初中後善。其最後佛未出家時。有八王子。一名有意。二名善意。三名無量意。四名寶意。五名增意。六名除疑意。七名嚮意。八名法意。是八王子。威德自在。各領四天下。是諸王子。聞父出家得阿耨多羅三藐三菩提。悉捨王位亦隨出家。發大乘意常修梵行。皆為法師。已於千萬佛所殖諸善本。是時日月燈明佛。說大乘經。名無量義教菩薩法佛所護念。說是經已。即於大眾中結加趺坐。入於無量義處三昧。身心不動。是時天雨曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。而散佛上及諸大眾。普佛世界六種震動。爾時會中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。及諸小王轉輪聖王等。是諸大眾得未曾有。歡喜合掌一心觀佛。

Bibiau Hxuad Lenhuex Qingx (id-4)

Milik Posad beh dingg qycc suanqangw soxx qongw ee iwsur, dyrr iong jimgensix mng qongxx:

"Manjusri! 

Dyrsux hyqor 

Bagtauu ee vighuad 

U dua qongbingg jiyr siwqer 

Huex-ho mandarava 

Manjusaka 

Dnuahniux pangbi ee hongx 

Hro jiongwzinn ee simx hnuahiw 

In’ui jitt xee inenn 

De longxx giamsiok cingjing 

Jitt xee sewqair 

Sanxsingx lak jiongw dinxdang 

Hitt sii sir jiongw derjuw 

Longxx jiokk hnuahiw 

Srinx qapp simx longxx kuaiwlok 

Did diyc m bad duw .quer .ee 

Vuddyy bagtauu ee qongbingg 

Jiyr qaur danghongx 

Jit-bxan veh-cingx xee qoktow 

Longxx cincniu qimsig 

Xe an’ Avici Dergak 

Dingw qaur u dingw tnix 

Soxu sewqair lairdew 

Liogdy jiongwsingx 

Snex-siw soxx kir 

Senrog giab’enn 

Sriu vyr hyw iacc baiw 

Dirr jiax longxx knuar e diyc 

Iurr knuar diyc jiongww vut 

Singwzinn bersux sraix ee sniax

Enxsuad qingdenw 

Derr id bibiau 

Inx ee sniax cingjing 

Cud ziuluanw ee imx 

Qauwhuar jiongww posad 

U busor ikban 

Brahma ee imsniax cim'uanw bibiau 

Suxx langg' hnuahiw beh tniax 

Sui' xee dirr qokk sewqair 

Qangxsuad Jniar Hxuad 

Iong jiongxjiongw inenn 

Ixx buliong ee piwzu 

Jiyr qngx Vudhuad 

Suxx jiongwsingx kaigo 

Narr u langg jysiu kow  

Iamwor lau-vni-siw 

Dyrr uirr ix qangxsuad liappuann 

Bedjin soxu ee kow 

Narr u langg u jxig hog 

Bad qiong’iongw vut 

Libjir qriuu juadbiau ee Hxuad

Dyrr uirr ix qangxsuad enqag ee Hxuad

Narr u vut ee derjuw  

U jiongxjiongw siuhing 

Qriuu busiong ee diwhui

Dyrr uirr ix qangxsuad cingjing ee Dy

Manjusri

Guaw druar dirr jiax 

Jitt kuanw qenwbunn 

U cen'ig hxang 

Cincniu jiacc je 

Qimzit dyrr coliok qongw 

Guaw qnir diyc hitt xee qoktow 

Posad ee sowliong cincniu Ganges Hyy ee suax 

In'ui jiongxjiongw inenn 

Laii qriuu Vuddy 

Uree u siuhing vowsix 

U qimx ginn sanoo 

Jinjux mani 

Ciaquu belyw 

Qapp qimqongjiyc jiaxee dinvyw 

Qycc u lovi cialiongw

Vyxbut jngsig .quer ee qiy 

Inx hnuahiw vowsix 

Huehiongr hro vuddy

Guan jre jitt xee huatmngg ee ciax

Samqair derr id 

Siurr jiongww vut soxx janwtanr 

Qycc u posad 

Iong sir jiah bew ee ciax 

Lanqanx-dingw u huex kamr lehh  

Jngsig ciax jyr vowsix  

Qycc qnir diyc posad

Ixx sintew, ciuw, kax

Ixqip sisiaw bow qapp qniaxzii 

Qriuu busiong ee dy 

Qycc qnir diyc posad 

Qra tauu, bak, qapp sintew 

Longxx hnuahiw si’uw .cud .kir 

Tangx qriuu vut ee diwhui 

Manjusri 

Guaw qnir diyc jerje ongg 

Jen’ongw vut druar ee soxjai 

Mng busiong ee dy 

Dyrr siawsag hiongxlok ee qoktow  

Qiongden, dairsinn, qapp ceciab 

Tir driau cuiwciux qapp taumox  

Zen'au qaiw cing huat'ix  

Iacc knuar diyc posad 

Cutqex juer bikiu 

Dogqux diamr piacjing ee soxjai 

Hnuahiw siongrtok qingdenw 

Iurr qnir diyc posad 

Iongxqamw jingjinr 

Zip kir cimx snuax 

Cimsux vuddy 

Iurr qnir diyc beh lirkuix iogbong :ee 

Dniardnia diamr byy zinenx ee soxjai 

Cimkig siulen sendnia 

Did go jiongw sintongx 

Iurr qnir diyc posad 

Habjiongw camsenn 

Ixx cenban siuw jimgensix 

Janwtanr jerje huat’ongg 

Qycc qnir diyc posad 

Diwhui cimx qycc iwjir qenqor 

E hiongr jerje vut cingxmng

Tniax liauw longxx e siurcii 

Iurr qnir diyc vut ee derjuw

Sendnia qapp diwhui liongw qiamx 

Ixx buliong ee piwzu 

Uirr jiongwsingx qangxsuad vudhuad  

Hnuahiw suathuad 

Qauwhuar jerje posad 

Qongdnaw moongg ee vingjiongr 

Suar .lyc longr huatqow 

Iurr qnir diyc posad 

Dirr jigjing diongx diam diam byy juer sniax

Siurr tenzinn qapp lringg qiongqingr 

Be qra jex knuar juer hnuahiw ee dairjir 

Iurr qnir diyc posad 

Diamr dirr ciurnaa vangr cud qngx 

Qiuwjer dirr dergak jiongwsingx ee kow 

Hro ix zip vuddy 

Iurr qnir diyc vut ee derjuw

M bad decc kunr dirr ciurnaa-lai qniaa 

Kinbenw qriuu vuddy 

Iurr qnir diyc cisiuw qaiwlut :ee 

Uigii byy kuatdiamw 

Cingjing bersux vyxjux 

Uirr qriuu vuddy 

Iurr qnir diyc vut ee derjuw 

U zimxziok ee jaidiau

Duiww gnorban :ee

Bylun sriu ziogme iacc sriu jingqongwpah 

Longxx tangx zimxnai 

Uirr qriuu vuddy 

Iurr qnir diyc posad 

Lirkuix jiongxjiongw sngxciyr

Qapp guduu ee quanwsiok 

Cinqin diwjiaw 

Itsimx kuduu beluan 

Dirr snuanaa-lai bingsux

Qingquer ikcenban ee suewguat

Uirr qriuu vuddy 

Iacc qnir diyc posad 

Jiong' imxsit ee caiwsig qapp  vah jiongw iyhtngx 

Si’uw hro vut qapp jingdoo  

Jiong' bingquir qysiong ee hogjongx 

Qewdat cenban 

Iacc buqer ee snxax 

Si’uw hro vut qapp jingdoo 

Cenbanrig jiongw 

Danhniux jy ee vyxsiar 

Jiongxjiongw bibiau ee bincngg 

Longxx si’uw hro vut qapp jingdoo 

Cingjing ee uanlimm

Huex qapp quexjiw borsing 

Qycc u uahjnuaa qapp igdii 

Si'uw hro vut qapp jingdoo 

Jiaxee si’uw 

Jiongxjiongw bibiau ee quexjiw 

Hnuahiw byy iawsen 

Qriuu busiong ee dy 

Iacc si u posad 

Qangxsuad jigbet ee Hxuad  

Ixx jiongxjiongw honghuad

Qauwhuar busor jiongwsingx 

Iacc qnir diyc posad 

Quancad jiongxjiongw ee vunxjid 

Byy nng jiongw henrsiong 

Uanxzuu hukongx itvnuax 

Qycc qnir diyc vut ee derjuw  

Simx byy soxx jipdiok 

Ixx jitt xee bibiau ee diwhui 

Qriuu busiong ee dy 

Manjusri 

Qycc u posad 

Dirr vut beddo liauxau 

Qiong’iongw inx ee sarira 

Qycc qnir diyc vut ee derjuw  

Jy jerje tah qapp biy 

Sowliong cincniu Ganges Hyy ee suax 

Laii jngsig jonggiamm ee qokqair 

Vyxtah iurr quann iurr bibiau 

U go-cingx iojana hiacc quann 

Dngdo qapp kuahdo qangrkuanw 

Longxx si nng-cingx iojana 

Muixx jit xee vudtah 

Qokk u jit-cingx xee dongrhuanx 

Ixx jinjux jrid jyr uibo  

Ling'aw-sniax jin' hyhaii decc dann 

Jiongww tenzinn qapp lringg 

Langg qapp byy sriok langg :ee 

Iong pangx huex qapp imgak 

Sisiongg tec kir qiong’iongw 

Manjusri 

Jiongww vut ee derjuw 

Uirr beh qiong’iongw vut ee sarira 

Jngsig jonggiamm ee vudtah 

Qokqair jurzenn 

Digvet bixbiau

Cincniu tnidingw ee ciu-ongg

Huex dua kuix 

Vut vangr cud jit dy qngx 

Guaw qapp hue-diongx ee dairjiongr 

Tangx qnir diyc jiaxee qokqair 

Jiongxjiongw digvet ee bibiau 

Jiongww Vut ee sinlik 

Qapp diwhui jin' hiqii qycc hanxiuw

Vangr cud jit dy cingjing ee qngx

Tangx jiyr buliong ee qog 

Guanw jiaxee qnir diyc jex 

Did diyc m bad u :ee 

Vut ee derjuw Manjusri 

Brang liw qaixquad jiongwzinn ee gibun 

Sir jiongw derjuw hnuahiw giongxbong 

Duiww liw qapp guaw qimx qimx siongr 

Sewjunx sniaw enqor

Vangr cud jitt dy qongbingg 

Vut ee derjuw cniaw jitt sii huedab

Qaixquad gibun hro jiongwlangg hnuahiw 

U sniaw lirig

Ix huad cud jitt dy qongbingg 

Vut jre dirr dyrdniuu 

Soxx did diyc bibiau ee Hxuad 

Si uirr beh qongw 

Iacc uirr beh siurqir

Ix henxsi jerje vut ee qoktow 

Jerje dinvyw ee jonggiamm qapp cingjing 

Qycc qnir diyc jerje vut  

Jex m si siyw inenn 

Manjusri qaidongx jaix

Sir jiongw derjuw, lringg, sinn 

Bagjiux qimx qimx decc knuar liw 

Beh qongw sniaxmic"

(The Lotus Sutra - Chapter I Introduction 4)

Thereupon Bodhisattva Maitreya, wanting to elaborate the meaning of this further, spoke to Mañjuśrī in verse:

“O Mañjuśrī! 

Why has the Leader 

The Lotus Sutra Emitted this great ray of light far and wide 

From the tuft of white hair Between his eyebrows, 

Raining down māndārava and mañjūṣaka flowers,

And gladdening the people With the fragrant winds of sandalwood? 

For this reason The earth is completely adorned, 

And this world quakes in six ways. 

And the fourfold assembly Is completely enraptured, 

Delighted in body and mind at the experience of 

Such an unprecedented marvel. 

From the depths of the Avīci Hell 

Up to the summit of existence, 

The ray of light from between his eyebrows 

Illuminates the eighteen thousand worlds, 

Which shimmer like gold, And, throughout all these worlds,

The births and deaths of the living beings 

Of the six transmigratory states of existence, 

And the good and bad deeds, 

Through which they have received Good and bad consequences, 

Are all to be seen from here. 

The buddhas, the Sage Lord (Narendrasiṃhā), 

Who teach the subtle and supreme sutra 

Are also seen. Uttering soft sounds 

With their pure voices, 

They teach innumerable myriads 

Of koṭis of bodhisattvas. 

With their voices, deep and enticing 

Like the sounds of Brahma 

They make the people eager to hear them. 

In each world they teach the True Dharma; 

They illuminate the Buddha-Dharma 

And enlighten sentient beings 

By means of various explanations 

And innumerable illustrations. 

To those who are suffering 

And are cast down by old age, illness, and death 

They teach nirvana 

To extinguish their sufferings. 

To those who have merit, 

Have paid homage to the buddhas

And seek the excellent Dharma, 

They teach the ideal of the pratyekabuddha. 

To those heirs of the buddhas 

Who have practiced in various ways 

And are seeking the utmost wisdom, 

They teach the pure path. 

O Mañjuśrī! 

Abiding here, I see and hear 

Thousands of koṭis of things in this way. 

There are many such things.

I shall now explain them in brief. 

In these worlds I see bodhisattvas, 

Equal in number to the sands of the Ganges River, 

Seeking the path of the buddhas 

According to their various situations. 

Some undertake the practice of giving gifts, 

Joyfully giving gold, silver, coral, pearls, 

Jewels, conch shells, agates, diamonds, 

Servants, carts, and ornamented litters— 

They give these things joyfully, 

Transferring the merit 

To the path of the buddhas, 

Wishing to obtain this vehicle 

Which is the highest in the three worlds, 

And praised by all the buddhas. 

Other bodhisattvas give gifts 

Such as ornamented carts yoked with four horses 

And furnished with railings, 

Canopies, and decorated eaves. 

Moreover, I see bodhisattvas 

Who, seeking for the highest path, 

Give gifts such as their bodies, flesh, hands, 

And feet, as well as their wives and children. 

Moreover, I see bodhisattvas 

Who are joyfully giving their heads, eyes, and bodies, 

While searching for the wisdom of the buddhas. 

O Mañjuśrī! 

I see kings making pilgrimages to the buddhas, 

Asking about the highest path, 

Abandoning their prosperous lands, 

Palaces, subjects and harems, 

Shaving their heads and beards, 

And wearing the robes of the Dharma. 

I see some bodhisattvas becoming monks, 

Dwelling apart in tranquility, 

Reciting the sutras with contentment. 

I also see bodhisattvas 

Persistent and courageous, 

Going into remote mountains 

And contemplating the buddha path.

I see some abandoning worldly desires, 

Dwelling always in lonely places, 

Practicing profound meditations 

And obtaining the five transcendent powers.

I see bodhisattvas 

Meditating with palms pressed together,

Praising the Kings of the Dharma

With thousands of myriads of verses. 

I also see bodhisattvas, 

Profound in wisdom and firm in resolution, 

Asking the buddhas questions, 

Listening carefully and retaining everything. 

Furthermore, I see heirs of the buddhas, 

Endowed with concentration and wisdom, 

Teaching the Dharma by innumerable illustrations 

For the benefit of living beings, 

Leading and inspiring the bodhisattvas 

By joyously teaching the Dharma, 

Destroying Māra and his minions 

And beating the drums of the Dharma.

I also see bodhisattvas 

Who are tranquil and silent in ease, 

And never exult 

Even in the homage paid by devas and nāgas. 

I see bodhisattvas 

Dwelling in forests, radiating light,

Alleviating the suffering of beings in the hells 

And causing them to enter the buddha path.

I also see heirs of the buddhas 

Who have never fallen asleep, 

And are constantly wandering in forests 

In search of the buddha path.

I see some who are pure like jewels, 

Endowed with integrity 

And faultless in behavior, 

In search of the buddha path. 

Furthermore, I see heirs of the buddhas 

In search of the buddha path, 

Who have the power of perseverance 

And patiently endure 

Those of excessive pride 

Who abuse them verbally and physically. 

I see bodhisattvas 

Who have been searching for the buddha path

For thousands of myriads of koṭis of years,

And who have renounced idlers and foolish companions 

And approached the wise. 

Having singlemindedly rid themselves of inner confusion 

They are meditating in mountain forests.

I also see bodhisattvas seeking 

For the highest path, 

Who are giving food and drink, 

And a hundred kinds of medicine 

To the Buddha and the sangha. 

They give superb garments and clothing 

Worth thousands of myriads, 

And priceless robes 

To the Buddha and the sangha. 

They give thousands of myriads of koṭis 

Of treasured monasteries made of sandalwood, 

And various kinds of excellent bedding 

To the Buddha and the sangha. 

They give clean garden groves 

Full of flowers and fruits, 

Fountains and bathing pools 

To the Buddha and the sangha. 

Thus they give such various excellent things, 

With joy and vigor, 

Seeking the supreme path. 

There are also bodhisattvas 

Who are teaching innumerable sentient beings 

The Dharma of tranquility 

In various ways. 

Furthermore, I see bodhisattvas 

Who have perceived the essential character 

Of all dharmas (phenomena) to be without duality, 

Just like empty space. 

I also see heirs of the buddhas 

Who are seeking the highest path 

Through this subtle wisdom, 

Their minds free of attachment. 

O Mañjuśrī! 

There are bodhisattvas 

Who pay homage to the relics (śarīras) of the buddhas 

After their parinirvāṇas.

I also see heirs of the buddhas 

Who have built stupas 

As numerous as the sands of the Ganges River, 

With which to decorate the buddha worlds. 

These jeweled stupas are magnificent— 

Five thousand yojanas in height and 

Two thousand yojanas in both length and width. 

On each of these stupas 

Are one thousand banners, flags, and canopies, 

And jeweled bells ringing harmoniously. 

And devas, nāgas, humans, and nonhumans 

Constantly give offerings of 

Perfume, flowers, and music to them. 

O Mañjuśrī! 

The heirs of the buddhas 

Have decorated the stupas 

In order to pay homage to the relics. 

These worlds have been spontaneously 

Made as extraordinarily beautiful 

As the king of the heavenly trees 

When his flowers bloom. 

Because the Buddha has emitted this ray of light, 

I and those with me in the assembly can see 

These worlds of marvelous and varied beauty. 

The wisdom and transcendent powers 

Of all the buddhas are extraordinary; 

By emitting a single ray of light 

He has illuminated innumerable lands. 

Seeing this, we attain 

That which we have not met with before. 

O Mañjuśrī, 

Heir of the 

Buddhas! 

We entreat you to rid us of our confusion! 

The fourfold assembly is joyfully 

Looking up at you and me. 

Why did the Bhagavat emit this ray of light? 

O Heir of the Buddhas, now answer! 

Resolve our confusion and gladden us! 

Why is he emitting this ray of light? 

Will the Buddha teach us the True Dharma 

That he obtained while he sat 

On the terrace of enlightenment (bodhimaṇḍa)? 

Will he predict enlightenment to us? 

It is not for a trifling reason 

That all the buddha lands, ornamented 

With various jewels, 

And all the buddhas have been made visible. 

O Mañjuśrī! 

You should know that the fourfold assembly, 

Nāgas, and devas, 

Look forward to hearing 

What you shall reveal.” 

(妙法蓮華經第一品 序之4)  

於是彌勒菩薩。欲重宣此義。以偈問曰。

    文殊師利　　導師何故　　眉間白毫

　大光普照　　雨曼陀羅　　曼殊沙華

　栴檀香風　　悅可眾心　　以是因緣

　地皆嚴淨　　而此世界　　六種震動

　時四部眾　　咸皆歡喜　　身意快然

　得未曾有　　眉間光明　　照于東方

　萬八千土　　皆如金色　　從阿鼻獄

　上至有頂　　諸世界中　　六道眾生

　生死所趣　　善惡業緣　　受報好醜

　於此悉見　　又覩諸佛　　聖主師子

　演說經典　　微妙第一　　其聲清淨

　出柔軟音　　教諸菩薩　　無數億萬

　梵音深妙　　令人樂聞　　各於世界

　講說正法　　種種因緣　　以無量喻

　照明佛法　　開悟眾生　　若人遭苦

　厭老病死　　為說涅槃　　盡諸苦際

　若人有福　　曾供養佛　　志求勝法

　為說緣覺　　若有佛子　　修種種行

　求無上慧　　為說淨道　　文殊師利

　我住於此　　見聞若斯　　及千億事

　如是眾多　　今當略說　　我見彼土

　恒沙菩薩　　種種因緣　　而求佛道

　或有行施　　金銀珊瑚　　真珠摩尼

　車磲馬腦　　金剛諸珍　　奴婢車乘

　寶飾輦輿　　歡喜布施　　迴向佛道

　願得是乘　　三界第一　　諸佛所歎

　或有菩薩　　駟馬寶車　　欄楯華蓋

　軒飾布施　　復見菩薩        身肉手足

　及妻子施　　求無上道　　又見菩薩

　頭目身體　　欣樂施與　　求佛智慧

　文殊師利　　我見諸王　　往詣佛所

　問無上道　　便捨樂土　　宮殿臣妾

　剃除鬚髮　　而被法服　　或見菩薩

　而作比丘　　獨處閑靜　　樂誦經典

    又見菩薩　　勇猛精進　　入於深山

　思惟佛道　　又見離欲　　常處空閑

　深修禪定　　得五神通　　又見菩薩

　安禪合掌　　以千萬偈　　讚諸法王

　復見菩薩　　智深志固　　能問諸佛

　聞悉受持　　又見佛子　　定慧具足

　以無量喻　　為眾講法　　欣樂說法

　化諸菩薩　　破魔兵眾　　而擊法鼓

　又見菩薩　　寂然宴默　　天龍恭敬

　不以為喜　　又見菩薩　　處林放光

　濟地獄苦　　令入佛道　　又見佛子

　未甞睡眠經行林中　　懃求佛道

　又見具戒　　威儀無缺　　淨如寶珠

　以求佛道　　又見佛子　　住忍辱力

　增上慢人　　惡罵捶打　　皆悉能忍

    以求佛道　　又見菩薩　　離諸戲笑

　及癡眷屬　　親近智者　　一心除亂

　攝念山林　　億千萬歲　　以求佛道

　或見菩薩　　餚饍飲食百種湯藥

    施佛及僧　　名衣上服　　價直千萬

　或無價衣　　施佛及僧　　千萬億種

　栴檀寶舍　　眾妙臥具　　施佛及僧

　清淨園林　　華菓茂盛流泉浴池

　施佛及僧　　如是等施　　種果微妙

　歡喜無厭　　求無上道　　或有菩薩

　說寂滅法　　種種教詔　　無數眾生

　或見菩薩　　觀諸法性　　無有二相

　猶如虛空　　又見佛子　　心無所著

　以此妙慧　　求無上道　　文殊師利

　又有菩薩　　佛滅度後　　供養舍利

　又見佛子　　造諸塔廟　　無數恒沙

　嚴飾國界　　寶塔高妙　　五千由旬

　縱廣正等　　二千由旬　　一一塔廟

　各千幢幡　　珠交露幔　　寶鈴和鳴

　諸天龍神　　人及非人　　香華伎樂

　常以供養　　文殊師利　　諸佛子等

　為供舍利　　嚴飾塔廟　　國界自然

　殊特妙好　　如天樹王　　其華開敷

　佛放一光　　我及眾會　　見此國界

　種種殊妙　　諸佛神力　　智慧希有

　放一淨光　　照無量國　　我等見此

　得未曾有　　佛子文殊　　願決眾疑

　四眾欣仰　　瞻仁及我　　世尊何故

　放斯光明　　佛子時答　　決疑令喜

　何所饒益　　演斯光明　　佛坐道場

　所得妙法　　為欲說此　　為當授記

　示諸佛土　　眾寶嚴淨　　及見諸佛

　此非小緣　　文殊當知　　四眾龍神

　瞻察仁者　　為說何等