Bibiau Hxuad Lenhuex Qingx (snax-3)

Hitt sijun, Vuddyy qra Sariputra qongw, “Guaw jitmaw dirr tenzinn, langg, sabunn qapp brahma dingxdingw jiaxee dairjiongr lairdew enxsuad. Guaw ingxsii bad dirr nng-bxan-ig xee vut ee soxjai, uirdiyhh busiong ee dy dniardnia qauwhuar liw. Liw iarr quxdngg duer guaw decc hagsip. Guaw iong hongven hxuad inxdy liw, soxiw liw cutsir dirr guaw ee Hxuad lairdew. Sariputra! Guaw sikzit dyrr qar liw libjir duiqiuu vuddy. Liw dnaxx be qir did liauw liauw, qycc liahjunw qaqi ixx did diyc beddo. Guaw qimzit beh qycc hro liw sniu kiw vunxguan soxx qniaa ee dy, soxiw uirr jiongww sniabunn enxsuad jitt vxo Dairsing ee qingdenw, qiyr juer Bibiau Hxuad Lenhuex Qingx, si qar posad ee hxuad, virr vut soxx horliam. Sariputra! Liw dirr birlaii sxer, qingquer buliong buvenx vutkyw-sugi ee qiab, qiong’iongw jerje cenbanrig vut, junhong siurcii Jniar Hxuad, posad soxx qniaa ee dy u qniaa jiauvi, qaidongx dyrr e juer vut, qiyr juer Huex-Qngx 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. Qokmiaa qiyr juer Li Uwuer, toxde vnijniar, cingjing, jonggiamm, an’unw, hongsing, kuaiwlok, tenzinn qapp langg hing'ong. Iong liulii juer de, u veh diauu qaujiab ee lo, ngqimx ee jinsyh juer qaiwsnuar, vnix:a qokk u cid vyw ciu jit jua jit jua, dniardnia e kuix huex qed quexjiw. Huex-qngx Zulaii iarr ixx Samsingg qauwhuar jiongwsingx. Sariputra! Hitt xui vut cutsir ee sii suizenn m si og sxer, ixx vunxguan soxiw sueh Samsingg ee Hxuad, qiab ee miaa si Dua Vyw Jonggiamm. Sniaw enqor qiyr juer Dua Vyw Jonggiamm? In'ui hitt xee qog lairdew, posad si siongrr dua ee vyw. Hiaxee jiongww posad ee sowliong si buliong, buvenx, vutkyw-sugi hiacc je, sngr be liauw, byy huatdo iong piwzu qongw, narr byy vut ee diwlik byy huatdo jaix. Narr beh qnialo ee sii, u vyw-huex decc singsiu inx ee kax. Jiaxee jiongww posad m si co’ huatsimx, longxx si quxdngg jingr hokdig ee vunw, dirr buliong vaccingbanrig xui vut ee soxjai siulen cingjing ee dua dikhing, itdit virr jiongww vut soxx cing'iongg qapp janwtanr. Inx dniardnia siulen vut ee diwhui, u dua sintongx, liauxqaiw itcer huatmngg, vunxsingr jingwdit byy qew, iwjir qapp simliam longxx qending. Jitt hy posad dirr hitt xee qog muaw muaw si. Sariputra! Huex-Qngx Vut ee siurmia si jap-zi siyw qiab. Druu kir ix juer ongjuw iauxx bue juer vut ee sii, hitt qog ee zinbinn siurmia si veh siyw qiab. Huex-qngx Zulaii qingquer jap-zi siyw qiab, e uirr Dhrtiparipurna Posad juer did diyc anuttara-samyaksambodhi ee qiwzin, qycc qra jiongww bikiu qongw, 'Jitt xee Dhrtiparipurna Posad e dirr guaw aurviah jiapsuar juer vut, qiyr juer Padmavrsabhavikrama anuttara-samyaksambodhi Vuddyy. Hitt xui vut ee qoktow iarr ham' guaw ee qangrkuanw.' Sariputra! Jitt xee Huex-Qngx Vut beddo liauxau, Jniar Hxuad diamr dirr sewqanx snax-jap-zi siyw qiab, Cniu Hxuad diamr dirr sewqanx iarr snax-jap-zi siyw qiab.”

(The Lotus Sutra - Chapter III A Parable 3)

At that time the Buddha said to Śāriputra: “I will now reveal to you before the great assembly of devas, humans, śrāmaṇas, and brahmans that in the past, in the presence of two hundred thousand koṭis of buddhas, I led and inspired you constantly for the sake of the highest path. You have followed my instructions for a long time. Because I led you with skillful means, you were born in my Dharma. “O Śāriputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the śrāvakas the Mahayana sutra called the Lotus Sutra, the instruction for the bodhisattvas and treasured lore of the buddhas.’ “O Śāriputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of koṭis of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas. You will become a buddha called Padmaprabha, a 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. “Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. Rows of seven-jeweled trees, which are always full of flowers and fruits, will line the borders of these roads. The Tathāgata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles. “O Śāriputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow. This kalpa will be called Mahāratnapratimaṇḍita, meaning ‘Adorned with Great Jewels.’ Why will it be called Mahāratnapratimaṇḍita? Because in that world the bodhisattvas will be like great jewels. The number of these bodhisattvas will be immeasurable, limitless, inconceivable, and beyond all comparison, known only by those with the power of the Buddha’s wisdom. “When they want to walk they will step on jeweled flowers. And these bodhisattvas will not be those who are just setting out. Over a long time they will have planted roots of good merit and practiced the pure path of discipline and integrity in the presence of immeasurable hundreds of thousands of myriads of koṭis of buddhas. They will always be praised by the buddhas and continually practice the buddha wisdom. They will be endowed with transcendent powers and know well all the teachings of the Dharma. They will be honest, without falsity, and firm in recollection. That world will be filled with bodhisattvas like these. “O Śāriputra! The lifespan of this buddha Padmaprabha will be twelve intermediate kalpas, not including the period after he becomes a prince and before he becomes a buddha; and the lifespan of the people in that world will be eight intermediate kalpas. “After these twelve intermediate kalpas have passed, the Tathāgata Padmaprabha will predict Bodhisattva Dhṛtiparipūrṇa’s attainment of highest, complete enlightenment and will address the monks, saying: This Bodhisattva Dhṛtiparipūrṇa will become the next buddha after me. His name will be Padmavṛṣabhavikrama, a Tathāgata, Arhat, Completely Enlightened. His buddha world will also be like this one. “O Śāriputra! After the parinirvāṇa of the Buddha Padmaprabha the True Dharma will remain in the world for thirty-two intermediate kalpas and the Semblance Dharma will also remain in the world for thirty-two intermediate kalpas.” 

(妙法蓮華經第三品 譬喻之3)  

爾時佛告舍利弗。吾今於天人沙門婆羅門等大眾中說。我昔曾於二萬億佛所。為無上道故常教化汝。汝亦長夜隨我受學。我以方便引導汝故生我法中。舍利弗。我昔教汝志願佛道。汝今悉忘。而便自謂已得滅度。我今還欲令汝憶念本願所行道故。為諸聲聞說是大乘經。名妙法蓮華教菩薩法佛所護念。舍利弗。汝於未來世過無量無邊不可思議劫。供養若干千萬億佛。奉持正法。具足菩薩所行之道。當得作佛。號曰華光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。 國名離垢。其土平正清淨嚴飾。安隱豐樂天人熾盛。琉璃為地有八交道。黃金為繩以界其側。其傍各有七寶行樹。常有華菓。華光如來亦以三乘教化眾生。舍利弗。彼佛出時雖非惡世。以本願故說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴。其國中以菩薩為大寶故。彼諸菩薩無量無邊不可思議。算數譬喻所不能及。非佛智力無能知者。若欲行時寶華承足。此諸菩薩非初發意。皆久殖德本。於無量百千萬億佛所淨修梵行。恒為諸佛之所稱歎。常修佛慧具大神通。善知一切諸法之門。質直無偽志念堅固。 如是菩薩充滿其國。舍利弗。華光佛壽十二小劫。除為王子未作佛時。其國人民壽八小劫。華光如來過十二小劫。授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘。是堅滿菩薩次當作佛。號曰華足安行多陀阿伽度阿羅訶三藐三佛陀。其佛國土亦復如是。舍利弗。是華光佛滅度之後。正法住世三十二小劫。像法住世亦三十二小劫。

Bibiau Hxuad Lenhuex Qingx (snax-2)

Hitt sijun, Sariputra beh dingg qycc suanqangw soxx qongw ee iwsur, dyrr iong jimgensix qongw:

“Guaw tniax diyc jitt hy huat’imx 

Did diyc ixjaw m bad u :ee 

Simlai dua hnuahiw 

Huaigii ee bxang longxx siauduu 

Sikzit ybongg Vuddyy ee qauwhuar 

Byy sitlyc Dairsing 

Vut ee huat'imx jiokk hihanw 

Tangx siauduu jiongwsingx ee huanlyw 

Guaw ee lrau ixx jin 

Tniax .diyc iarr siauduu iuciuu qapp huanlyw 

Guaw diamr dirr snuaqog 

Iacc dirr ciu-kax 

Bylun jre lehh iacc laihuee qniasuaw 

Siongsiongg suniuu jitt qnia su 

Jiatanr cimx cimx jikvi qaqi 

Si anwjnuaw kipenr qaqi 

Guanw jiaxee iarr Vuddyy ee derjuw 

Qangg sijun zip byy lrau ee huatmngg 

Berdangr dirr birlaii 

Enxsuad busiong ee dy 

Snax-jap-zi xee qimsig ee siongwmau

Jap jiongw qaixtuad ee ligliong 

Qiongrdongg yc jit xee huatmngg 

Suacc byy did diyc jitt xee vunxsu 

Veh-jap jiongw bibiau 

Jap-veh jiongw byy qangg ee dyrhuad 

Cincniu jitt hy qongdig 

Guaw longxx srid .kir 

Guaw dandok laihuee decc qniasuaw ee sii 

Knuar diyc Vuddyy dirr dairjiongr lairdew 

Miasniax muaw sibhongx 

Poxpenr lirig jiongwsingx 

Qaqi sniu qongxx srid kir jitt xee lirig 

Guaw kipenr qaqi 

Guaw dniardnia dirr zid’ia 

Muixmuiw suniuu jitt qnia 

Beh mng Sewjunx jitt hxang 

Guaw u srid .kir iacc byy 

Guaw dniardnia knuar diyc Sewjunx 

Decc cingjanr jiongww posad 

Soxiw dirr zid’ia 

Suniuu jitt qnia su 

Qimzit tniax diyc Vuddyy ee huat'imx 

Suisun jiongwsingx juer diaujingw suathuad 

Byy lrau :ee iarr lann sugi 

Hro jiongwsingx laii qaur dyrdniuu 

Guaw guanvunw jipdiok siaa qenwsig 

Beh juer brahma ee sensnix 

Sewjunx jaix guaw ee simsux 

Vuic driau siaa qenwsig qangxsuad liappuann 

Guaw siauduu soxu siaa qenwsig 

Dirr kongsingr did henrjingr 

Hitt sii qaqi simlai decc sniu 

Ixx drat qaur tangx beddo 

Qaur dnaxx jiacc u jurqag 

Hex m si sidjai beddo 

Narr tangx juer vut 

Snax-jap-zi jiongw siongwmau jiauvi

E sriu tenzinn, langg, qapp iarcex 

Lringg-srinn dingxdingw qiongqingr 

Hitt sii jiacc tangx cxingx juer  

Huanlyw ingxuanw bedjin byy cunx 

Vut dirr dairjiongr lairdew 

Qongw guaw e juer vut 

Tniax diyc jitt hy huat’imx 

Gihik qapp hiyrhuew ixx siauduu 

Cocox tniax vut soxx qongw 

Simlai dua qniagii 

Qamxx si xmoo qew juer vut 

Laii ziauxluan guaw ee simx 

Vut ixx jiongxjiongw inenn qapp piwzu 

Iong kaxbiau ee gensuu suathuad 

Ix ee simx an’unw cincniu haiw 

Guaw tniax liauw huaigii ee bxang dng 

Vut qongw quewkir sxer 

U buliong ixx beddo ee vut 

An’unw diamr dirr hongven hxuad lairdew 

Iarr longxx enxsuad jitt xee Hxuad 

Henrjai qapp birlaii ee vut 

Sowliong si buliong 

Iarr ixx jiongxjiongw hongven 

Enxsuad jitt xee Hxuad 

Henrjai ee Sewjunx 

An’ cutsir qaur cutqex 

Did dy dngw huatlunn 

Iarr ixx hongven hxuad enxsuad 

Sewjunx sueh jinsit ee dyrhuad 

Moongg be anxnex juer 

Soxiw guaw kakding 

M si xmoo qew juer vut 

Guaw in’ui duirlyc giaugii ee bxang 

Liahjunw si xmoo soxx juer 

Tniax diyc Vuddyy ziunngw ee snia’imx 

Cim’uanw qycc jiokk bibiau 

Enxsuad cingjing Hxuad itliusuiw 

Guaw ee simx dua hnuahiw 

Huaigii qapp hiyrhuew ingxuanw bedjin 

An’unw diamr dirr jinsit ee diwhui lairdew 

Guaw dniardiyc e juer vut 

Virr tenzinn qapp langg soxx junqingr 

Dngw busiong ee huatlunn 

Qauwhuar jerje posad”

(The Lotus Sutra - Chapter III A Parable 2)

Then Śāriputra, wanting to elaborate this meaning, spoke again in verse: 

When I heard the words of this Dharma, 

Experiencing something unprecedented, 

My heart overflowed with joy, 

And I was rid of all my doubts. 

From long ago, ever since I heard 

The teaching of the Buddha, 

I have not lost the Mahayana. 

The words of the buddhas are extremely rare 

And are capable of ridding sentient beings 

Of their suffering. 

Although I had already attained 

Freedom from corruption, 

By hearing the Buddha’s voice,

I have also been rid of my anxiety. 

Whether I was dwelling 

In mountain valleys or under forest trees, 

Whether I was sitting or walking, 

Grieving and blaming myself deeply, 

I thought incessantly: 

How have I deceived myself! 

I am also the heir of the buddhas, 

Having entered the same incorruptible Dharma. 

Nevertheless, in the future, 

I shall not be able to explain the highest path. 

The golden color, the thirty-two marks, 

The ten powers, and the liberations 

Are all in the same Dharma; 

And yet I have not attained any of these. 

Moreover, such qualities as 

The eighty excellent and eighteen special characteristics 

Are completely lost to me. 

When I was wandering alone, 

I saw the Buddha in the great assembly 

Filling the ten directions with his fame 

And greatly benefiting sentient beings. 

I then thought: 

I have lost all these benefits 

Because I have been deceiving myself.

I thought about this constantly day and night 

And wanted to ask the Bhagavat: 

Have I or have I not lost these?

I always saw the Bhagavat 

Praising the bodhisattvas. 

That is why I pondered over such matters 

As these both day and night. 

Now I have heard the words of the Buddha,

Explaining to sentient beings 

The incorruptible Dharma, 

Which is difficult to comprehend, 

And making them enter 

The terrace of enlightenment. 

Formerly, I was attached to false views 

And was a teacher of brahmans. 

The Bhagavat, knowing my mind, 

Removed the false views and taught nirvana. 

I got rid of false views completely

And attained the teaching of emptiness.

At that time I considered myself 

To have attained nirvana. 

But now I have become aware 

That this was not the real nirvana. 

When I become a buddha 

I shall be endowed with the thirty-two marks, 

And be honored by devas, humans, yakṣas, and nāgas. 

Only then can it be said that 

I have Permanently attained nirvana without residue. 

Before the great assembly 

The Buddha has proclaimed 

That I will become a buddha.

After hearing these words of the Dharma,

I was immediately rid of all my doubts. 

When I first heard this teaching of the Buddha’s,

I was greatly startled and thought:

I wonder if Māra, acting like the Buddha, 

Is confusing me! 

But the Buddha, who teaches skillfully 

By means of various explanations and illustrations, 

Has made my mind tranquil like the ocean. 

While listening to him I was freed from the web of my doubts.

The Buddha has said that immeasurable buddhas 

Who have attained parinirvāṇa in the past, 

Established in the use of skillful means, 

Have also taught this Dharma. 

Immeasurable buddhas in the present and future 

Will also teach this Dharma 

With various skillful means. 

The present Bhagavat, 

From the time he was born 

And renounced household life 

Until he obtained the path 

And turned the wheel of the Dharma, 

Has also taught through skillful means. 

The Bhagavat teaches the real path, 

But the Wicked One does not. 

Therefore I know definitely 

That it was not Māra acting like the Buddha. 

Because I fell into a web of doubt, 

I thought that Māra was impersonating the Buddha. 

When I heard the voice of the Buddha, 

Profound and very subtle, 

Fluently explaining the pure Dharma,

I became full of great joy. 

My doubts are completely and forever exhausted, 

And I have achieved the true wisdom. 

I will definitely become a buddha, 

Honored by devas and humans.

I will turn the wheel of the highest Dharma

And lead and inspire the bodhisattvas.

(妙法蓮華經第三品 譬喻之2)  

爾時舍利弗。欲重宣此義。而說偈言。

　我聞是法音　　得所未曾有

　心懷大歡喜　　疑網皆已除

　昔來蒙佛教　　不失於大乘

　佛音甚希有　　能除眾生惱

　我已得漏盡　　聞亦除憂惱

　我處於山谷　　或在樹林下

　若坐若經行　　常思惟是事

　嗚呼深自責　　云何而自欺

　我等亦佛子　　同入無漏法

　不能於未來　　演說無上道

　金色三十二　　十力諸解脫

　同共一法中　　而不得此事

　八十種妙好　　十八不共法

　如是等功德　　而我皆已失

　我獨經行時　　見佛在大眾

　名聞滿十方　　廣饒益眾生

　自惟失此利　　我為自欺誑

　我常於日夜　　每思惟是事

　欲以問世尊　　為失為不失

　我常見世尊　　稱讚諸菩薩

　以是於日夜　　籌量如此事

　今聞佛音聲　　隨宜而說法

　無漏難思議　　令眾至道場

　我本著邪見　　為諸梵志師

　世尊知我心　　拔邪說涅槃

　我悉除邪見　　於空法得證

　爾時心自謂　　得至於滅度

　而今乃自覺　　非是實滅度

　若得作佛時　　具三十二相

　天人夜叉眾　　龍神等恭敬

　是時乃可謂　　永盡滅無餘

　佛於大眾中　　說我當作佛

　聞如是法音　　疑悔悉已除

　初聞佛所說　　心中大驚疑

　將非魔作佛　　惱亂我心耶

　佛以種種緣　　譬喻巧言說

　其心安如海　　我聞疑網斷

　佛說過去世　　無量滅度佛

　安住方便中　　亦皆說是法

　現在未來佛　　其數無有量

　亦以諸方便　　演說如是法

　如今者世尊　　從生及出家

　得道轉法輪　　亦以方便說

　世尊說實道　　波旬無此事

　以是我定知　　非是魔作佛

　我墮疑網故　　謂是魔所為

　聞佛柔軟音　　深遠甚微妙

　演暢清淨法　　我心大歡喜

　疑悔永已盡　　安住實智中

　我定當作佛　　為天人所敬

　轉無上法輪　　教化諸菩薩

Bibiau Hxuad Lenhuex Qingx (snax-1)

 

Derr Zi Qngw

Derr Snax Pinw: Piwzu

Hitt sijun, Sariputra hnuahiw qaxx be qor .did, jiksii vreh kiw, habjiongw giongxbong jungann, duiww Vuddyy qongw, “Qimzit an’ Sewjunx jiax tniax diyc jitt xee Hxuad, simlai hnuahiw, hunwiongw, did diyc ixjaw m bad duw .diyc .ee. Si anwjnuaw lehh? Guaw sikzit an’ vut tniax jitt hy Hxuad, qnir diyc jerje posad virr juer qiwzin e juer vut, guanw jiaxee byy hxun, srid kir Zulaii buliong diqenr, jiokk qamxsiongx. Sewjunx! Guaw dniardnia qaqi dirr snuanaa ee ciu-kax dandok diamr lehh, bylun jre lehh iacc decc qniaa ee sii, dniardnia anxnex sniu, 'Guanw jiaxee qangg sijun zip huatsingr, si anwjnuaw Zulaii iong siyxsingg ee Hxuad laii jewdo?' Jex si guanw ee m driyc, m si Sewjunx ee m driyc. Si anwjnuaw lehh? Narr guanw jiaxee u danxtai liw enxsuad inhyy singjiu anuttara-samyaksambodhi, vitdnia e ixx Dairsing did diyc dortuad. Mrqycc guanw jiaxee byy liauxqaiw liw iong hongven hxuad, suisun jiongsingx juer diaujingw decc qangxsuad. Cocox tniax diyc vudhuad, guanw dyrr siongsinr, jiapsiu, cimx srux, cruw diyc henrjingr. Sewjunx! Guaw an’ ingxsii dyrr z.-zid'ia-i. muixmuiw jikvi qaqi. Jitmaw an’ vut tniax diyc ixjaw m bad tniax .quer .ee, dng jiongxjiongw gihik qapp hiyrhuew, srinx qapp simx taiwzenn, an’unw. Qimzit jiacc jaix qaqi jinjniar si vut ee derjuw, an’ vut ee cuir dingg cutsir, an’ Hxuad huawsingx, tangx vunx diyc vudhuad.”

(The Lotus Sutra - Chapter III A Parable 1)

Thereupon Śāriputra stood up ecstatic and joyful, pressed his palms together and, gazing at the Buddha, the Bhagavat, said: “Now, hearing the words of this Dharma from the Bhagavat, my heart is full of joy for I have experienced something unprecedented. What is the reason for this? In the past when I heard this Dharma from the Buddha and saw the bodhisattvas receive their predictions, I was not included. I grieved because I thought I had been deprived of the immeasurable wisdom and insight of the Tathāgata. “O Bhagavat! While I was dwelling alone under forest trees, whether sitting or walking, I was constantly thinking this: ‘Since we have also realized the true nature of the Dharma, why has the Tathāgata tried to save us with the teachings of the inferior vehicle?’ “The fault is ours, not the Bhagavat’s. Why is this? If we had waited for your explanation about the way to achieve highest, complete enlightenment, we certainly would have been able to save ourselves by means of the Mahayana. However, we did not understand that you were teaching with skillful means, according to what is appropriate to us. When we first heard the Buddha’s teaching, we immediately accepted, contemplated, and understood it. “O Bhagavat! Since long ago I have reproached myself incessantly day and night. But now from the Buddha we have heard the unprecedented Dharma that we have never heard before, and it has removed all our doubts. “I have obtained peace and tranquility in body and mind. Today I have finally realized that I am truly the heir of the Buddha, born from the mouth of the Buddha, incarnated from the Dharma, and that I have inherited a part of the Buddha-Dharma.” 

(妙法蓮華經第三品 譬喻之1)  

爾時舍利弗踊躍歡喜。即起合掌瞻仰尊顏。而白佛言。今從世尊聞此法音。心懷勇躍得未曾有。所以者何。我昔從佛聞如是法。見諸菩薩授記作佛。而我等不豫斯事。甚自感傷。失於如來無量知見。世尊。我常獨處山林樹下。若坐若行。每作是念。我等同入法性。云何如來以小乘法而見濟度。是我等咎非世尊也。所以者何。若我等待說所因成就阿耨多羅三藐三菩提者。必以大乘而得度脫。然我等不解方便隨宜所說。初聞佛法遇便信受思惟取證。世尊。我從昔來終日竟夜每自剋責。而今從佛聞所未聞未曾有法。斷諸疑悔。身意泰然快得安隱。 今日乃知真是佛子。從佛口生。從法化生。得佛法分。

Bibiau Hxuad Lenhuex Qingx (zi-10)

 

Hitt sijun, Sewjunx beh dingg qycc suanqangw soxx qongw ee iwsur, dyrr iong jimgensix qongw:

“Bikiu qapp bikiuni 

Simlai gnorban :ee 

Gnorban ee upasaka 

Byy siongsinr ee upasika 

Jitt sir jiongw derjuw 

Sowliong u go-cingx 

Byy knuar diyc qaqi ee quewsid 

Dirr qaiwlut u kiamwkueh qapp uilau 

Am'oo inx ee hacuu 

Jiaxee siyw diwhui :ee ixx cud .kir 

Inx si dairjiongr lairdew ee cokngx 

Qnia'uir vut ee uidig jiacc trer .kir 

Jiaxee langg hokdig vyc 

Byy huatdo jiapsiu jitt xee Hxuad 

Henrcuxsii ee dairjiongr lairdew byy qihiyc 

Dna’ u diongsit :ee 

Sariputra jimjiog tniax 

Jiongww vut soxx did .diyc ee Hxuad 

Iong buliong hongven ee lat 

Uirr jiongwsingx enxsuad 

Jiongwsingx simlai soxx suliam :ee 

Jiongxjiongw soxx juer ee hing'uii 

Qokk jiongw iogbong qapp qinsingr 

Quewkir sxer ee senrgiap qapp okgiap 

Vut longxx jaix liauw liauw 

Iong jerje inenn qapp piwzu 

Iong gensuu hongven ee lat 

Hro itcer jiongwsingx hnuahiw 

Iacc qongw sutra 

Gatha qapp derjuw jingg sxer ee inenn 

Jitt sxer m bad u 

Iarr qongw jursinx ee inenn 

Piwzu qapp geya 

Upadesa Qingx 

Qinx dun air siyw hxuad :ee 

Iacc tamluann snewmia 

Duw quer buliong vut 

Iarr m qniaa cim’yr bibiau ee dy 

Virr jerje kow soxx loxkir qapp ziauxluan 

Uirr inx qongw liappuann 

Guaw sed jitt hy hongven 

Hro inx tangx zip vut ee diwhui 

M bad qongw hro linw tniax 

Qongxx linw tangx singjiu vut ee dy 

M bad qongw ee enqor 

Si in'ui qongw ee siqix iauxx bue qaur 

Qimzit jniawdngsii 

Quatding qongw Dairsing 

Guaw jitt qauw vxo Hxuad 

Suisun jiongwsingx decc qongw 

Zip Dairsing juer vunw 

Soxiw jiacc qongw jitt vxo qingx 

Vut ee derjuw simx cingjing :ee 

Ziusingr qycc qinsingr lrai 

Dirr buliong jerje vut ee soxjai 

U qniaa cim’yr qycc bibiau ee dy 

Uirr jiaxee vut ee derjuw 

Qongw jitt vxo Dairsing qingdenw 

Guaw qra jitt hy langg juer qiwzin 

Laiser e singjiu vut ee dy 

Inx luersimx cimx simx decc liam vut

U cisiuw cingjing ee qaiwlut ee enqor

Jiaxee tniax .diyc beh jniaa vut

Venww srinx dua hnuahiw  

Vut jaix inx ee simhing qapp soxx juer

Soxiw uirr inx qangxsuad Dairsing

Suabunn iacc posad 

Tniax diyc guaw soxx qongw ee Hxuad

Simrjiww dna' jit qxur jimgensix

Longxx e jniaa vut benw huaigii

Sibhongx vudtow lairdew 

Dna’ u Itvudsingg

Byy Zirsingg iacc Samsingg 

Dukir vut hongven ee suathuad 

Dna’ iong qew ee miaa 

Uirdiyhh inxcua jiongwsingx 

Uirdiyhh qangxsuad vut ee diwhui 

Jiongww vut dirr sewqanx cuthen 

Dna’ jitt xee si sursit 

Qitax nng xee m si jinx :ee 

Quibew byy beh iong Siyxsingg 

Laii jewdo jiongwsingx 

Vut qaqi diamr dirr Dairsing 

Cincniu soxx did .diyc ee Hxuad 

Ixx sendnia qapp diwhui ee lat jonggiamm 

Iong jex laii dro jiongwsingx 

Qaqi giamrjingr diyc busiong ee dy 

Dairsing vingdingw ee Hxuad 

Narr iong siyxsingg kir qauwhuar 

Simrjiww dna' jit langg 

Guaw e duirlyc qenlin qapp tamsimx 

Jitt hy su sen' vutkyw 

Narr u sinr laii quiix vut :ee 

Zulaii be qra kipenr 

Iarr byy tamsimx qapp jigdor ee iwsur 

Ixqingx cetdng itcer og :ee 

Soxiw dirr sibhongx 

Dogdok vut byy soxx qnia'uir 

Guaw u jonggiamm ee siongwtew 

Qongbingg jiyr sewqanx 

Sriu buliong jingwlangg soxx junqingr 

Uirr inx qangxsuad sit siongr ee bingjingr 

Sariputra liw qaidongx jaix 

Guaw guanvunw dyrr lip sewguan 

Beh hro itcer jiongwsingx 

Longxx cincniu guaw byy ca'ngi 

Guaw sikzit he ee guan 

Qimzit ixx uansingg 

Qauwhuar itcer jiongwsingx 

Longxx hro inx zip vuddy 

Narr guaw duw diyc jiongwsingx 

Longxx qra inx qar vuddy 

Byy diwhui :ee cywluan 

Simx behik vutsiurqaur 

Guaw jaix jiaxee jiongwsingx 

M bad siulen sxen-qinx 

Tambee dirr go jiongw iogbong 

U cigaii qapp aiwluann soxiw snix huanlyw 

U jerje iogbong ee inenn 

Duirlyc sxamx og dy 

Dirr Liok Dy lunhuee 

Virr jiongxjiongw tongwkow buatuax

Ciucniu ginxaxtex biser ee hxingg 

Singsingx-sewser kow decc jingqax 

Vyc dxig jiyw hokkir ee langg 

Virr jiongxjiongw kow soxx vig 

Zip siaa qenwsig ee om ciurnaa 

Naxx u naxx byy dingxdingw 

Jiauww jiaxee jiongxjiongw qenwsig 

Muaw lak-jap-zi jiongw 

Cimx cimx jipdiok huhoo ee hxuad 

Qencii jiapsiu byy beh siawsag 

Gnorban jurqyx 

Tiamxmi byy lauxsit 

Qingquer cenbanrig qiab 

Be tniax diyc vut ee miazi 

Iarr be tniax diyc jingwhuad 

Jitt hy langg yh dorhuar 

Soxiw Sariputra 

Guaw uirr inx sised hongven 

Qongw jerje bet kow ee dy 

Qawsi liappuann 

Guaw suizenn qongw liappuann 

Jex iarr m si jinjniar duanrbet  

Bxan hxang an’ vunxlaii 

Itdit si jibbet ee siongr 

Vut ee derjuw siulen vuddy liauxau 

Laiser tangx juer vut 

Guaw u hongven ee lat 

Kaisi Samsingg Hxuad

Itcer Sewjunx 

Longxx qangxsuad Itvudsingg ee dy 

Jitmaw dirr jiax ee jerje dairjiongr 

Longxx ingqaix qra gihik kiwsag 

Jiongww vut soxx qongw byy ca'ngi 

Dna' Itvudsingg byy Zirsingg 

Quewkir busor qiab 

Buliong ixx beddo ee vut 

Vaccingbanrig jiongw 

Sowliong berdangr sngr 

Jiaxee Sewjunx 

Iong jiongxjiongw inenn qapp piwzu 

Qapp busor hongven ee lat 

Enxsuad jiongxjiongw ee henrsiong 

Jiaxee Sewjunx 

Longxx qongw Itvudsingg ee Hxuad 

Qauwhuar buliong jiongwsingx 

Hro inx zip vuddy 

Qycc jerje dua singwjuw 

Jaix itcer sewqanx 

Tenzinn qapp langg qokk lui jiongwsingx 

Inx luersimx ee iogbong 

Qycc iong byy qangg ee hongven 

Laii hiabjo henxiongg derr id ywgi 

Narr u dycc jit lui jiongwsingx

Bad duw diyc jerje quewkir ee vut

Narr tniax Hxuad qycc u vowsix

Cisiuw qaiwlut, zimziok

Jingjinr, u sendnia qapp diwhui 

Juer jiongxjiongw kir siulen hogdig qapp diwhui 

Jiaxee langg 

Longxx ixx singjiu vuddy 

Jiongww vut beddo liauxau 

Narr langg senrliongg qycc nngxsimx 

Jiaxee jiongwsingx 

Longxx ixx tangx singjiu vuddy 

Jiongww vut beddo liauxau 

Qiong’iongw sarira :ee 

Kiw banrig jiongw tah 

Iong qimx, ginn qapp juixjnix 

Ciaquu qapp bexlyw 

Muiquir-sig ee liulii-jux 

Laii cingjing qycc siwqer kir jongsig 

Qewik kiw jerje tah 

Iacc iong jiyc kiw biy 

Iong dnuahniucaa qapp dimhniux 

Bit-ciu qapp qitax jailiau 

Jxngx, hia qapp too dingxdingw 

Narr dirr kongwiaw 

Dyrr jxig too kiw vudbiy 

Simrjiww ginxaw decc sngw 

Jxig suax juer vudtah 

Jiaxee langg dingxdingw 

Longxx ixx singjiu vuddy 

Narr u langg uirdiyhh vut 

Qenwlip jerje hingsiong 

Diaukig juer jiongxjiongw ee siongwtew 

Inx longxx ixx singjiu vuddy 

Iacc si iong cid vyw juewjniaa 

Ngdangg, ciacdangg, vehdangg 

Vehlac, xenn qapp sxiah 

Tih, bok qapp too 

Iacc iong qxax cad vor 

Laii jongsig juer vudsiong 

Jiaxee langg dingxdingw 

Longxx ix singjiu vuddy 

Uerdoo rue juer vudsiong 

U vah hog jonggiamm ee sxiong 

Qaqi rue iacc qiyr langg' rue 

Inx longxx ixx singjiu vuddy 

Simrjiww ginxaw decc sngw 

Iong cauxbok qapp vid 

Iacc si iong jingxqah 

Laii rue vudsiong 

Cincniu jiaxee langg 

Jiamrjiam liabjig qongdig 

Kurvi dua visimx 

Longxx si singjiu vuddy 

Dandanx beh qauwhuar posad 

Dortuad buliong ee dairjiongr 

Narr langg dirr tacbiy 

Duiww vyxsiong qapp uersiong 

Iong huex, dnuahniux, dongrhuanx qapp vowpangg 

Ing junqingr ee simx qiong’iongw 

Narr qiyr langg’ jokgak 

Longr qow vunn vulee 

Dongrsiaux, prinw-aw qapp dnuaa kimm 

Vivee qapp lang navuaciauu 

Jitt hy bibiau ee imx 

Longxx tangx junw juer qiong’iongw 

Iacc si ixx hnuahiw simx 

Cniuwquax janwsiong vut ee qongdig 

Simrjiww dna' jit siyw jad ee imgak 

Longxx si singjiu vuddy 

Narr u langg simx sanwluan

Simrjiww dna' iong jit luiw huex 

Qiong’iongw vudsiong 

Jiamrjiam tangx qnir diyc busor vut 

Iacc si u langg qingwvair 

Iacc dna’ habjionigw 

Simrjiww jit ciuw giaa .kiw .laii 

Iacc tauu siyxkuaw lee lee 

Ixx jex qiong’iongw vudsiong 

Jiamrjiam tangx qnir diyc buliong ee vut 

Jurzenn singjiu busiong ee dy 

Poxpenr dortuad busor ee jiongwsingx 

Zip byy cunx liappuann 

Cincniu caa jin huew bet 

Narr u langg simx sanwluan 

Zip kir qaur tacbiy lairdew

Jit sniax namo vut

Longxx ixx singjiu vuddy

Bylun dirr quewkir ee vut hitt sii

Jairser iacc beddo liauxau

Narr u tniax diyc jitt xee huatmngg

Longxx si singjiu vuddy

Birlaii jerje Sewjunx

Sowliong sngr be liauw

Jiaxee Zulaii dingxdingw

Iarr iong hongven suathuad

Itcer jiongww Zulaii

Ixx buliong ee hongven

Dortuad jiongwsingx

Zip vut byy lrau ee diwhui

Narr u tniax Hxuad :ee

Byy jit xee byy jniaa vut

Jiongww vut guanvunw ee sewguan

Qaqi soxx qniaa ee vuddy

Poxpenr beh hro jiongwsingx 

Iarr qangrkuanw did diyc jitt xee dy

Birlaii sxer jiongww vut

Suizenn qongw vaccing’ig

Busor jerje huatmngg

Qisit si uirdiyhh Itvudsingg

Jiongww vut hokdig qapp diwhui liongw qiamx

Jaix banrhang byy jursingr

Vut ee jingxjiw an’ inenn kiw

Soxiw qongw Itvudsingg

Jex Hxuad soxx diamr ee xui 

Dirr sewqanx dniardnia dilehh 

Dirr dyrdniuu u liauxqaiw liauxau 

Dyrsux iong hongven suathuad 

Tenzinn qapp langg soxx qiong’iongw 

Henrjai sibhongx ee vut 

Sowliong cincniu Ganges Hyy ee suax

Cuthen dirr sewqanx

Si uirr beh an’unw jiongwsingx

Iarr uirr beh qangxsuad jitt xee Hxuad

Inx jaix derr id jibbet ee jinliw 

Ixx hongven ee lat 

Suizenn qawsi jiongxjiongw dy 

Qisit si uirr Itvudsingg 

Inx jaix jiongwsingx jiongxjiongw hing’uii 

Simx lairdew soxx sniu 

Quewkir sibkuir ee giap 

Iogbong ee vunxsingr qapp jingjinr ee lat 

Qapp qokk jiongw qinkir si lrai iacc dun 

Ixx jiongxjiongw inenn 

Piwzu iacc gensuu 

Suisun siong'ingr ee hongven enxsuad 

Qimzit guaw iarr si anxnex 

Uirr beh an’unw jiongwsingx  

Ixx jiongxjiongw huatmngg 

Suanqangw vuddy 

Guaw iong diwhui ee lat 

Jaix jiongwsingx iogbong ee vunxsingr 

Iong hongven sueh jerje Hxuad 

Longxx hro inx did diyc hnuahiw 

Sariputra liw qaidongx jaix 

Guaw ixx vudganw quancad 

Knuar diyc liogdy jiongwsingx 

Sanwciah qycc byy hokdig qapp diwhui 

Zip snesiw ee hiamw dy 

Kow siy' suar be dng 

Cimx cimx jipdiok dirr go hxang iogbong 

Cincniu leguu air ix ee buexliux 

Jursinx virr tamsimx qapp iogbong jiaver 

Cnemee :ee sniaw longxx knuar be diyc 

M guan qriuu u dua uiser ee vut 

Qapp dng kow ee honghuad 

Cimzip jerje siaa qenwsig 

Qorr tongwkow ee honghuad beh siawsag kow 

Uirdiyhh jiaxee jiongwsingx 

Suar kiw dua visimx 

Guaw cocox dirr dyrdniuu jre lehh 

Jingrquanx ciu qycc laihuee qniasuaw 

Dirr sxamx-cid zi-jap-id zit lairdew 

Sukyw jitt hy su 

Guaw soxx did ee diwhui 

Jueww derr id bibiau 

Jiongwsingx jiongxjiongw qinsingr dun 

Jipdiok kuaiwlok virr cigaii soxx ziakamr 

Jitt lui ee jiongwsingx 

Beh anwjnuaw dro 

Hitt sii jiongww Brahma ee ongg 

Qapp jiongww Sakra 

Vyxho sewqair ee sir xee ten’ongg 

Qapp Dua Jurjai Ten'ongg 

Ixqip qitax tnix ee jiongwsingx 

Qapp quanwsiok vaccingban 

Qiongqingr habjiongw qingwvair 

Cniaw guaw dngw huatlunn 

Guaw dyrr decc sniu 

Narr dna’ cingjanr Itvudsingg 

Dimlunn dirr koxhaiw ee jiongwsingx 

Byy huatdo siongsinr jitt xee Hxuad 

In'ui byy siongsinr laii sionghai Hxuad 

Inx duirlyc sxamx og dy 

Guaw lingkyw mair suathuad 

Jikkig zip liappuann 

Sniu kiw quewkir ee vut 

Soxx sihingg hongven ee lat 

Guaw qimzit soxx did .diyc ee dy 

Iarr ingqaix sueh Samsingg 

Juer jitt kuanw sniurhuad ee sii 

Sibhongx ee vut longxx cuthen 

Iong cingjing ee huan’imx qra guaw an’uir  qongxx

Sakyamuni liw jin' hyw 

Sewqanx derr id dyrsux 

Did diyc busiong ee Hxuad 

Duer itcer vut 

Iong hongven ee lat 

Guanw jiaxx iarr did .diyc 

Jueww derr id bibiau ee Hxuad 

Uirr qokk lui jiongwsingx 

Hunved decc enxsuad Samsingg 

Jiyw diwhui air siyw hxuad :ee 

Byy siongsinr qaqi tangx juer vut 

Soxiw ixx hongven hxuad 

Hunved qongw jiongxjiongw qongqyw 

Suizenn itjair qangxsuad Samsingg 

Danrsi si uirdiyhh qauwhuar posad 

Sariputra liw qaidongx jaix 

Guaw tniax diyc sxingr sensux 

Cim'uanw cingjing bibaiu ee sniax 

Hnuahiw cxingx jit sniax namo vut 

Qycc u anxnex sniu 

Guaw dirr lyy qiakqiag ee og sxer cutsir 

Cincniu jerje vut soxx qongw 

Guaw iarr duer lecc sidhingg 

Sukyw jit hxang liauxau 

Dyrr kir Varanasi 

Banrsu-banrhang jibbet ee siongr 

Berdangr iong ue suanqangw 

Ixx hongven ee lat 

Uirr go xee bikiu enxsuad 

Jex qiyr juer dngw huatlunn 

Sui'au dyrr u liappuann ee imx 

Ixqip arhat 

Hxuad qapp jingdoo jiaxee miaa 

An’ quxdngg qiab ixlaii 

Itdit decc cingjanr qapp qawsi liappuann ee hxuad 

Snex-siw qapp kow ingxuanw liauxqed 

Guaw dniardnia anxnex qongw 

Sariputra liw qaidongx jaix 

Guaw qnir diyc vut ee derjuw lairdew 

Libjir qriuu vuddy :ee 

U buliong cenbanrig 

Longxx ixx qiongqingr ee simx 

Laii qaur vut ee soxjai 

Bad an’ jiongww vut hiax tniax .diyc 

Iong hongven soxx qongw ee Hxuad 

Guaw jiksii anxnex sniu 

Zulaii soxiw e cuthen 

Si uirr beh enxsuad vut ee diwhui 

Qimzit jniawdngsii 

Sariputra liw qaidongx jaix 

Qinsingr dun siyw diwhui :ee 

Jipdiok siongwtew qycc gnorban :ee 

Berdangr siongsinr jitt xee Hxuad 

Qimzit guaw hnuahiw byy qnia’uir 

Dirr jiongww posad lairdew 

Didjiab siawsag hongven 

Dna’ qangxsuad busiong ee dy  

Posad tniax diyc jitt xee Hxuad 

Huaigii ee bxang longxx siauduu 

Jit-cingx nng-vah xee arhat 

Longxx iarr tangx juer vut 

Kyxviw sxamx sxer jiongww vut 

Suathuad ee gisig 

Guaw qimzit iarr si anxnex 

Enxsuad byy hunved ee Hxuad 

Jiongww vut cuthen 

Diyhh qingquer jiokk quw jin’ yh duw .diyc 

Jinjniar cuthen dirr sewqanx 

Sueh jitt xee Hxuad iarr jin' lann 

Qingquer buliong busor ee qiab 

Beh tniax diyc jitt xee Hxuad iarr jin' lann 

Tangx tniax jitt xee Hxuad :ee 

Jitt xee langg iarr jin' yh cue  

Kyxviw udumbara-huex 

Itcer jiongwsingx longxx hixair 

Tenzinn qapp langg lairdew longxx hanxiuw 

Qaur sii qaur hau jiacc cud jit vaiw 

Tniax Hxuad hnuahiw janwtanr 

Simrjiww dna' qongw jit qxur 

Dyrr sngr si decc qiong’iongw 

Itcer sxamx sxer ee vut 

Jitt hy langg jin’ hihanw 

Ciauquer udumbara-huex 

Linw m tangx u gihik 

Guaw juer huat’ongg 

Hiongr dairjiongr suanqyr 

Dandanx ixx Itvudsingg  

Qauwhuar jiongww posad 

Byy sniabunn derjuw 

Sariputra linw jiaxee 

Bylun sniabunn iacc posad 

Qaidongx jaix jitt xee bibiau ee Hxuad 

Jiongww vut unxbat ee iauwquad 

Dirr go lyy og sxer 

Dna’ jipdiok dirr jiongxjiongw iogbong 

Jitt hy jiongwsingx 

Quibew be qriuu vuddy 

Birlaii sxer e juer siaog ee langg 

Tniax vut enxsuad Itvudsingg 

Siurr behik suar m siongsinr iacc jiapsiu 

Pywhuai Hxuad duirlyc og dy 

Jaix qenwsiaur qycc cingcing :ee 

Inx libjir qriuu vuddy 

Qaidongx uirr inx jiaxee 

Siwqer janwtanr Itvudsingg ee dy 

Saripurtra liw qaidongx jaix 

Jiongww vut ee Hxuad longxx si anxnex 

Ixx banrig hongven hxuad 

Suisun jiongwsingx juer diaujingw suathuad 

Byy beh hagsip :ee 

Berdangr hiauxgo qidiongx ee dyrliw 

Linw qaxx ixqingx jai'ngiaw 

Jiongww vut si sewqanx ee sensnix 

Suisun jiongwsingx jiacc hongven-hingsu 

M tangx qycc u jiongxjiongw gihik 

Simlai snix dua hnuahiw 

Jaix qaqi tangx juer vut" 

(The Lotus Sutra - Chapter II Skillful Means 10)

Thereupon the Bhagavat, wanting to elaborate the meaning of this further, uttered these verses: 

In the fourfold assembly there were five thousand 

Monks and nuns who were excessively proud, 

Laymen who were arrogant, 

And laywomen who were unaccepting. 

They did not see their own defects, 

Being faulty in self-discipline, 

And clung to their shortcomings; 

These of little wisdom have already left. 

Through the virtuous dignity of the Buddha 

The dregs of the assembly have departed.

Having little virtue, 

These people were incapable of accepting this Dharma. 

Free of useless twigs and leaves, 

Only the pure essence of this assembly remains. 

O Śāriputra, listen carefully! 

All the buddhas teach the Dharma 

That they have attained 

Through the immeasurable power of skillful means, 

For the sake of sentient beings. 

Completely knowing their intentions, 

Their various ways of practice, 

Their wishes and capacities, 

And the good and bad karma 

Of their previous lives, 

The Buddha gladdens all sentient beings

With the power of words and skillful means, 

Using examples and illustrations. 

The Buddha teaches by means of sutras, verses, 

Stories of his past deeds, and of past events, 

Miraculous tales, explanatory tales, 

Allegories, poems, and exegeses. 

The Buddha teaches nirvana 

To those with dull faculties, 

Who are satisfied with lowly aspirations 

And attached to birth and death, 

Who have not practiced the profound path 

In the presence of innumerable buddhas 

And are confused by suffering. 

Having devised this skillful means 

I enable them to enter the wisdom of the buddhas. 

But I have never said 

That all of you would attain 

The path of the buddhas. I have never said this 

Because the occasion never arose. 

Now is precisely the right time for me 

To teach definitively the Mahayana. 

I apply these nine kinds of teachings 

According to the capacities of sentient beings.

I teach these sutras 

Because they are the basis for entering the Mahayana.

I teach the Mahayana sutras 

To those heirs of the buddhas 

Who are pure in mind, mild, and receptive, 

Have keen faculties, 

And who have practiced the profound path 

Under immeasurable buddhas. 

I predict that such people 

Will attain the path of the buddhas

In their future lives, 

Because they keep the buddhas in mind 

With profound thoughts

And practice pure conduct. 

Hearing that they shall attain buddhahood 

They will be filled with great joy; 

Because a buddha knows their intentions 

He teaches the Mahayana. 

Those śrāvakas or bodhisattvas, 

Who have heard even a single verse 

Of the Dharma that I have taught, 

Will all become buddhas. 

There can be no doubt about it. 

In the buddha worlds of the ten directions 

There is only the Dharma of the single vehicle. 

Apart from the skillful means of the buddhas, 

There is neither a second nor a third [vehicle].

A buddha merely uses provisional words 

In order to lead sentient beings. 

All the buddhas appear in the world 

To teach the wisdom of the buddhas. 

Only this one thing is real, 

The other two are not true. In the end, 

A buddha does not save sentient beings 

Through an inferior vehicle. 

The buddhas themselves 

Abide in the Mahayana; 

The Dharma that they have attained, 

Is adorned with meditation, wisdom, and power; 

And through these they save the sentient beings.

I would be ungenerous

If I were to lead and inspire even a single person 

Through an inferior vehicle, 

Having attained the highest path, 

The universal Dharma of the Mahayana. 

This is simply not possible. 

If anyone takes refuge in the Buddha, 

The Tathāgata will not deceive him. 

A Tathāgata has neither stinginess nor jealousy 

And has detached himself 

From the evils of the phenomenal world. 

That is why the buddhas of the ten directions 

Are the only ones who have no fear. 

Having a body adorned with the marks of a buddha, 

Emitting a ray of light that illuminates the worlds 

And revered by immeasurable sentient beings,

I teach the signs of the true aspects 

Of the phenomenal world. 

O Śāriputra! You should now know 

That originally I made a vow 

To make all sentient beings my equal 

Without any difference. 

Now I have already fulfilled this vow 

That I made in the past. 

I will lead and inspire all sentient beings 

And cause them to enter the path of the buddhas. 

If I met sentient beings

And taught them till the end the path of the buddhas, 

Those with little understanding 

Would be confused and perplexed 

And would not accept the teaching.

I know that these sentient beings 

Have never cultivated the roots of good merit. 

They are attached to the desires of the five senses, 

Disordered by delusion and passion, 

And have fallen into the three troubled states of being 

Because of these desires. 

They are wandering through 

The six transmigratory states, 

Tormented by every kind of suffering. 

They are continually being born as tiny embryos

In one world after another. 

These people of few qualities and little merit 

Are afflicted by various sufferings. 

They enter into the jungle of sixty-two false views 

Such as “This exists” or 

“This does not exist.” 

They are so firmly and deeply attached to false teachings 

That they cannot get rid of them. 

They are arrogant, proud, deceitful, and dishonest. 

They have heard neither the names 

Nor the True Dharma of the buddhas 

For thousands of myriads of koṭis of kalpas. 

Such people are difficult to save. 

That is why, O Śāriputra,

I devised the method of teaching 

The way to extinguish all suffering through nirvana. 

Even though I taught nirvana, 

It is not the true extinction. 

Every existing thing from the very beginning 

Has always had the mark of quiescence. 

The heirs of the buddhas who practice this path

Will thereafter become buddhas in the future. 

With the power of skillful means

I have presented the teachings of the three vehicles. 

Yet all of the Bhagavats 

Teach the path of the single vehicle. 

This great assembly 

Should now rid itself of confusion. 

The words of the buddhas are not inconsistent. 

There is only the single vehicle; 

There is no other. 

In the past innumerable kalpas 

There appeared immeasurable and incalculable buddhas, 

Hundreds of thousands of myriads of koṭis in number, 

Who have attained parinirvāṇa.

All the Bhagavats 

Taught the characteristics of all dharmas 

With the power of innumerable skillful means, 

Using various examples and illustrations. 

All these Bhagavats 

Taught the Dharma of the single vehicle, 

Led and inspired immeasurable sentient beings, 

And enabled them to enter the path of the buddhas. 

Understanding the deepest desires of the entire world 

Of the devas, humans, and other beings, 

The Great Sage Lord has illuminated 

The highest meaning With diverse skillful means. 

All those sentient beings 

Who encountered and heard the teaching 

Of the buddhas of the past, 

And who accumulated various merits 

Through acts of giving (dāna), integrity (śīla), perseverance (kṣānti), 

Diligence (vīrya), meditation (dhyāna), and wisdom (prajñā) (i.e., the six perfections) 

Have certainly attained the path of the buddhas. 

And after the parinirvāṇa of the buddhas, 

Those sentient beings with well-governed minds 

Have certainly attained the path of the buddhas. 

After the buddhas attained parinirvāṇa, 

All those who paid homage to the relics, 

Who made myriads of koṭis of stupas 

Extensively and beautifully adorned with gold, silver, 

Crystal, mother of pearl, agate, ruby,

Lapis lazuli, and pearl; 

Those who made rock stupas, 

Stupas out of sandal, aloe, deodar, and other woods, 

As well as brick, tile, mud, and other materials;

All those who made buddha stupas 

Out of piles of earth in desolate places; 

And even children in play 

Who made buddha stupas out of heaps of sand— 

All such people have certainly attained 

The path of the buddhas. 

And all those who made images of the buddhas 

Carved with their extraordinary marks 

Have certainly attained the path of the buddhas. 

All those who made buddha images 

Out of the seven treasures, 

Decorated with brass, copper, pewter, lead, 

Tin, iron, wood, mud, glue, lacquer, and cloth, 

Have certainly attained the path of the buddhas.

All those who made or had others make buddha images 

Painted with the one hundred embellishing 

Marks of merit, 

Have certainly attained the path of the buddhas. 

This even includes children in play 

Who have drawn a buddha image 

With a blade of grass or a twig, 

Brush or fingernail. 

Such people, having gradually accumulated merit 

And perfected great compassion, 

Have certainly attained the path of the buddhas. 

Leading and inspiring the bodhisattvas, 

They save countless sentient beings. 

All those who paid homage to stupas, 

Sculpted or painted images, 

Honoring them with flowers, perfumes, 

Banners, and canopies; 

Those who paid homage with all kinds of sweet music— 

With drums, horns, conches, pipes, flutes, lutes, harps, 

Mandolins, gongs, and cymbals; 

Those who joyfully praised the qualities of the buddhas 

With various songs or 

Even with a single low-pitched sound, 

Have certainly attained the path of the buddhas. 

Those who, even with distracted minds 

Have offered a single flower to a painted image 

Will in time see innumerable buddhas. 

Or those who have done obeisance to images, 

Or merely pressed their palms together, 

Or raised a single hand, or nodded their heads, 

Will in due time see immeasurable buddhas. 

They will attain the highest path

And extensively save innumerable sentient beings. 

They will enter nirvana without residue 

Just as a fire goes out after its wood is exhausted. 

Those who, even with distracted minds, 

Entered a stupa compound 

And chanted but once, 

“Homage to the Buddha!” 

Have certainly attained the path of the buddhas. 

Anyone who heard this teaching, 

Either in the presence of a past buddha 

Or after their parinirvāṇa, 

Has certainly attained the path of the buddhas. 

The future Bhagavats, Tathāgatas, 

Immeasurable in number, 

Will teach the Dharma with skillful means.

All the Tathāgatas 

Will save sentient beings 

With immeasurable skillful means, 

Causing them to enter the wisdom of the buddhas 

That is free from corruption. 

Of those hearing this Dharma 

There will be no one 

Who will not become a buddha. 

The original vow of the buddhas 

Was to cause all sentient beings to universally 

Attain the very same buddha path 

That I have practiced. 

Even though the buddhas of the future 

Will teach hundreds of thousands of koṭis 

Of innumerable paths to the Dharma, 

Their teachings will actually be 

For the sake of the single vehicle. 

All the buddhas, the Best of Humans, 

Know that all dharmas are ever without substance 

And that the buddha-seeds germinate 

Through dependent origination. 

That is why they will teach the single vehicle. 

Having realized on the terrace of enlightenment 

That the state of the Dharma

Is permanent and unchangeable in this world, 

The Leaders will teach with skillful means. 

The present buddhas of the ten directions, 

As numerous as the sands of the Ganges River, 

Revered by devas and humans, 

Appear in the world and teach this Dharma 

To make sentient beings feel at peace. 

They know the utmost tranquility, 

And although they teach various paths 

With the power of skillful means, 

Their teachings are actually for the buddha vehicle. 

Knowing the character of sentient beings— 

Their deep intentions, past acts, 

Wishes, persistence, and strength, 

Their keen or dull faculties— 

The buddhas teach with skillful means 

Using various explanations, illustrations, and words, 

In accordance with the capacities of sentient beings.

Now I too reveal the path of the buddhas 

Through various paths to the Dharma

To make sentient beings feel at peace.

Through the power of my wisdom 

I know the dispositions and desires of sentient beings, 

And explain various teachings with skillful means, 

Enabling them all to obtain joy. 

O Śāriputra! 

You should know that through the buddha-eye 

I see beings wandering in the six states of existence 

Who are poor, deprived of merit and wisdom, 

Who are entering into the bitter path of birth and death, 

And are suffering repeatedly and without end. 

They are deeply attached to the desires of the five senses, 

Just as yaks are attached to their tails. 

Obstructed by greed, they are blind and cannot see. 

They do not seek the buddha who has great power, 

Nor the Dharma that cuts off suffering. 

Deeply immersed in false views, 

They try to eliminate suffering through suffering. 

I feel great compassion 

For such sentient beings. 

Sitting on the terrace of enlightenment for the first time, 

Looking at the bodhi tree 

And walking about, 

During those twenty-one days

I was thinking thus: 

The wisdom I have attained 

Is subtle and supreme. 

But the faculties of sentient beings are dull. 

They are attached to pleasures and blinded by delusion. 

How can I save such beings? 

Then Brahma and his devaputras, Śakra, 

The world-protectors of the four quarters, 

Maheśvara and the other devas, 

Together with a retinue of hundreds 

Of thousands of myriads of attendants, 

Paid their respects with palms pressed together 

And begged me to turn the wheel of the Dharma. 

Then I thought:

If I only praise the buddha vehicles, 

Those beings who are submerged in suffering 

Will not believe this Dharma.

Because they reject and do not believe the Dharma, 

They will fall into the three troubled states of being. 

I would rather not teach the Dharma 

And instead immediately enter nirvana. 

Then I thought of the power of skillful means 

Practiced by past buddhas. 

This path that I have attained 

Should now also be taught as the three vehicles. 

When I thought this, 

The buddhas of the ten directions appeared 

And with beautiful voices praised me saying:

O Śākyamuni! Splendid! O Supreme Leader, 

You have attained the highest Dharma, 

And yet still use the power of skillful means, 

Following all the other buddhas. 

We too have attained the best and utmost Dharma 

And with discretion have explained the three vehicles 

For the sake of sentient beings. 

Those with little wisdom 

Seek inferior teachings 

And do not believe that they will become buddhas. 

That is why we use skillful means 

And with discretion teach of various results.

Although we teach the three vehicles 

It is just for the instruction of the bodhisattvas! 

O Śāriputra! You should know 

That when I heard this profound 

And beautiful roar of the Noble Lions,

I chanted with joy, “Homage to the buddhas!” 

And I thought: 

Since I have been born in this defiled world 

I will follow the other buddhas 

And expound what they have expounded.

After contemplating this I set out for Vārāṇasī.

All dharmas have the tranquil character

Of the Dharma: 

This could not be expressed in words, 

So I taught the five monks 

Through the power of skillful means. 

This I named: 

“Turning the Wheel of the Dharma,” 

And immediately the word nirvana appeared in it 

And the different designations for 

Arhat (Buddha), Dharma, and Sangha. 

From a great many kalpas ago 

I have always taught like this: 

I have praised and illuminated 

The teaching of nirvana, 

Saying that it ends the sufferings 

Of birth and death. 

O Śāriputra! You should know that I see 

Immeasurable thousands of myriads of koṭis 

Of the Buddha’s heirs, 

Who, having set out for the buddha path, 

And heard the Dharma explained with skillful means, 

Have respectfully come before the Buddha. 

Then I thought: The reason why the Tathāgatas appear is 

To explain the wisdom of the buddhas. 

Now is precisely the right time for this! 

O Śāriputra! You should know that 

Those who have dull faculties and little wisdom, 

And those who are attached to mere signs and 

Are arrogant cannot accept this teaching.

Now I am happy and fearless. 

Having openly set aside skillful means,

I will teach only the highest path 

To all the bodhisattvas. 

Having heard this teaching 

The bodhisattvas and twelve hundred arhats, 

Freeing themselves from the web of doubt, 

Will all become buddhas. 

Just as the buddhas in the three periods 

Of the past, present, and future, 

Teach the true nature of the Dharma, 

Now I too will expound the Dharma 

That is beyond conception. 

All the buddhas 

Appear in worlds far away 

And are difficult to meet. 

Even if they appear in this world 

It is difficult to hear their teaching. 

Even in immeasurable, innumerable kalpas 

It is difficult to hear this Dharma, 

And those who are able to hear this Dharma 

Are also hard to find. 

They are just like the uḍumbara flower 

Which appears only once in a very long while 

And, beloved by all,

Is considered a wonder among devas and humans. 

Those who, hearing this teaching, 

Happily praise the buddhas 

By uttering even a single word 

Have already paid homage to all buddhas 

Of the three periods. 

Such people are even more extraordinary 

Than the uḍumbara flower. 

All of you, have no doubts!

I, the King of the Dharma, 

Now proclaim to the great assembly:

I lead and inspire the bodhisattvas 

Only with the path of the single vehicle;

I am here without disciples. 

O Śāriputra and all of you! 

The śrāvakas and bodhisattvas should know 

That this True Dharma is the hidden essence

Of all the buddhas.

In the troubled worlds of the five kinds of defilement, 

Sentient beings are only attached to various desires, 

And ultimately do not seek the path of the buddhas.

In the future the impure will hear 

The Buddha teach the single vehicle, 

But they will be confused and will not accept it. 

They will reject the Dharma 

And fall into the troubled states of being. 

To those who are modest and pure, 

And seek the path of the buddhas, 

I will praise extensively 

The path of the single vehicle. 

O Śāriputra! You should know that the Dharma 

Of all the buddhas is like this. 

They teach the Dharma With myriads of koṭis of skillful means, 

According to the capacities of sentient beings; 

The inexperienced cannot understand this. 

You have come to know with certainty the skillful means 

Of the buddhas, the Teachers of the World, 

That are expounded in accordance 

With people’s capacities. 

All of you, have no further doubts! 

Let great joy arise in your hearts 

And know that you will all become buddhas!

(妙法蓮華經第二品 方便之10)  

爾時世尊。欲重宣此義。而說偈言。

　比丘比丘尼　　有懷增上慢

　優婆塞我慢　　優婆夷不信

　如是四眾等　　其數有五千

　不自見其過　　於戒有缺漏

　護惜其瑕疵　　是小智已出

　眾中之糟糠　　佛威德故去

　斯人尠福德　　不堪受是法

　此眾無枝葉　　唯有諸貞實

　舍利弗善聽　　諸佛所得法

　無量方便力　　而為眾生說

　眾生心所念　　種種所行道

　若干諸欲性　　先世善惡業

　佛悉知是已　　以諸緣譬喻

　言辭方便力　　令一切歡喜

　或說修多羅　　伽陀及本事

　本生未曾有　　亦說於因緣

　譬喻并祇夜　　優波提舍經

　鈍根樂小法　　貪著於生死

　於諸無量佛　　不行深妙道

　眾苦所惱亂　　為是說涅槃

　我設是方便　　令得入佛慧

　未曾說汝等　　當得成佛道

　所以未曾說　　說時未至故

　今正是其時　　決定說大乘

　我此九部法　　隨順眾生說

　入大乘為本　　以故說是經

　有佛子心淨　　柔軟亦利根

　無量諸佛所　　而行深妙道

　為此諸佛子　　說是大乘經

　我記如是人　　來世成佛道

　以深心念佛　　修持淨戒故

　此等聞得佛　　大喜充遍身

　佛知彼心行　　故為說大乘

　聲聞若菩薩　　聞我所說法

　乃至於一偈　　皆成佛無疑

　十方佛土中　　唯有一乘法

　無二亦無三　　除佛方便說

　但以假名字　　引導於眾生

　說佛智慧故　　諸佛出於世

　唯此一事實　　餘二則非真

　終不以小乘　　濟度於眾生

　佛自住大乘　　如其所得法

　定慧力莊嚴　　以此度眾生

　自證無上道　　大乘平等法

　若以小乘化　　乃至於一人

　我則墮慳貪　　此事為不可

　若人信歸佛　　如來不欺誑

　亦無貪嫉意　　斷諸法中惡

　故佛於十方　　而獨無所畏

　我以相嚴身　　光明照世間

　無量眾所尊　　為說實相印

　舍利弗當知　　我本立誓願

　欲令一切眾　　如我等無異

　如我昔所願　　今者已滿足

　化一切眾生　　皆令入佛道

　若我遇眾生　　盡教以佛道

　無智者錯亂　　迷惑不受教

　我知此眾生　　未曾修善本

　堅著於五欲　　癡愛故生惱

　以諸欲因緣　　墜墮三惡道

　輪迴六趣中　　備受諸苦毒

　受胎之微形　　世世常增長

　薄德少福人　　眾苦所逼迫

　入邪見稠林　　若有若無等

　依止此諸見　　具足六十二

　深著虛妄法　　堅受不可捨

　我慢自矜高　　諂曲心不實

　於千萬億劫　　不聞佛名字

　亦不聞正法　　如是人難度

　是故舍利弗　　我為設方便

　說諸盡苦道　　示之以涅槃

　我雖說涅槃　　是亦非真滅

　諸法從本來　　常自寂滅相

　佛子行道已　　來世得作佛

　我有方便力　　開示三乘法

　一切諸世尊　　皆說一乘道

　今此諸大眾　　皆應除疑惑

　諸佛語無異　　唯一無二乘

　過去無數劫　　無量滅度佛

　百千萬億種　　其數不可量

　如是諸世尊　　種種緣譬喻

　無數方便力　　演說諸法相

　是諸世尊等　　皆說一乘法

　化無量眾生　　令入於佛道

　又諸大聖主　　知一切世間

　天人群生類　　深心之所欲

　更以異方便　　助顯第一義

　若有眾生類　　值諸過去佛

　若聞法布施　　或持戒忍辱

　精進禪智等　　種種修福慧

　如是諸人等　　皆已成佛道

　諸佛滅度已　　若人善軟心

　如是諸眾生　　皆已成佛道

　諸佛滅度已　　供養舍利者

　起萬億種塔　　金銀及頗梨

　車磲與馬腦　　玫瑰琉璃珠

　清淨廣嚴飾　　莊校於諸塔

　或有起石廟　　栴檀及沈水

　木櫁并餘材　　塼瓦泥土等

　若於曠野中　　積土成佛廟

　乃至童子戲　　聚沙為佛塔

　如是諸人等　　皆已成佛道

　若人為佛故　　建立諸形像

　刻彫成眾相　　皆已成佛道

　或以七寶成　　鍮石赤白銅

　白鑞及鉛錫　　鐵木及與泥

　或以膠漆布　　嚴飾作佛像

　如是諸人等　　皆已成佛道

　彩畫作佛像　　百福莊嚴相

　自作若使人　　皆已成佛道

　乃至童子戲　　若草木及筆

　或以指爪甲　　而畫作佛像

　如是諸人等　　漸漸積功德

　具足大悲心　　皆已成佛道

　但化諸菩薩　　度脫無量眾

　若人於塔廟　　寶像及畫像

　以華香幡蓋　　敬心而供養

　若使人作樂　　擊鼓吹角貝

　簫笛琴箜篌　　琵琶鐃銅鈸

　如是眾妙音　　盡持以供養

　或以歡喜心　　歌唄頌佛德

　乃至一小音　　皆已成佛道

　若人散亂心　　乃至以一華

　供養於畫像　　漸見無數佛

　或有人禮拜　　或復但合掌

　乃至舉一手　　或復小低頭

　以此供養像　　漸見無量佛

　自成無上道　　廣度無數眾

　入無餘涅槃　　如薪盡火滅

　若人散亂心　　入於塔廟中

　一稱南無佛　　皆已成佛道

　於諸過去佛　　在世或滅度

　若有聞是法　　皆已成佛道

　未來諸世尊　　其數無有量

　是諸如來等　　亦方便說法

　一切諸如來　　以無量方便

　度脫諸眾生　　入佛無漏智

　若有聞法者　　無一不成佛

　諸佛本誓願　　我所行佛道

　普欲令眾生　　亦同得此道

　未來世諸佛　　雖說百千億

　無數諸法門　　其實為一乘

　諸佛兩足尊　　知法常無性

　佛種從緣起　　是故說一乘

　是法住法位　　世間相常住

　於道場知已　　導師方便說

　天人所供養　　現在十方佛

　其數如恒沙　　出現於世間

　安隱眾生故　　亦說如是法

　知第一寂滅　　以方便力故

　雖示種種道　　其實為佛乘

　知眾生諸行　　深心之所念

　過去所習業　　欲性精進力

　及諸根利鈍　　以種種因緣

　譬喻亦言辭　　隨應方便說

　今我亦如是　　安隱眾生故

　以種種法門　　宣示於佛道

　我以智慧力　　知眾生性欲

　方便說諸法　　皆令得歡喜

　舍利弗當知　　我以佛眼觀

　見六道眾生　　貧窮無福慧

　入生死嶮道　　相續苦不斷

　深著於五欲　　如犛牛愛尾

　以貪愛自蔽　　盲瞑無所見

　不求大勢佛　　及與斷苦法

　深入諸邪見　　以苦欲捨苦

　為是眾生故　　而起大悲心

　我始坐道場　　觀樹亦經行

　於三七日中　　思惟如是事

　我所得智慧　　微妙最第一

　眾生諸根鈍　　著樂癡所盲

　如斯之等類　　云何而可度

　爾時諸梵王　　及諸天帝釋

　護世四天王　　及大自在天

　并餘諸天眾　　眷屬百千萬

　恭敬合掌禮　　請我轉法輪

　我即自思惟　　若但讚佛乘

　眾生沒在苦　　不能信是法

　破法不信故　　墜於三惡道

　我寧不說法　　疾入於涅槃

  尋念過去佛　　所行方便力

　我今所得道　　亦應說三乘

　作是思惟時　　十方佛皆現

　梵音慰喻我　　善哉釋迦文

　第一之導師　　得是無上法

　隨諸一切佛　　而用方便力

　我等亦皆得　　最妙第一法

　為諸眾生類　　分別說三乘

　少智樂小法　　不自信作佛

　是故以方便　　分別說諸果

　雖復說三乘　　但為教菩薩

　舍利弗當知　　我聞聖師子

　深淨微妙音　　喜稱南無佛

　復作如是念　　我出濁惡世

　如諸佛所說　　我亦隨順行

　思惟是事已　　即趣波羅柰

　諸法寂滅相　　不可以言宣

　以方便力故　　為五比丘說

　是名轉法輪　　便有涅槃音

　及以阿羅漢　　法僧差別名

　從久遠劫來　　讚示涅槃法

　生死苦永盡　　我常如是說

　舍利弗當知　　我見佛子等

　志求佛道者　　無量千萬億

　咸以恭敬心　　皆來至佛所

　曾從諸佛聞　　方便所說法

　我即作是念　　如來所以出

　為說佛慧故　　今正是其時

　舍利弗當知　　鈍根小智人

　著相憍慢者　　不能信是法

　今我喜無畏　　於諸菩薩中

　正直捨方便　　但說無上道

　菩薩聞是法　　疑網皆已除

　千二百羅漢　　悉亦當作佛

　如三世諸佛　　說法之儀式

　我今亦如是　　說無分別法

　諸佛興出世　　懸遠值遇難

　正使出于世　　說是法復難

　無量無數劫　　聞是法亦難

　能聽是法者　　斯人亦復難

　譬如優曇花　　一切皆愛樂

　天人所希有　　時時乃一出

　聞法歡喜讚　　乃至發一言

　則為已供養　　一切三世佛

　是人甚希有　　過於優曇花

　汝等勿有疑　　我為諸法王

　普告諸大眾　　但以一乘道

　教化諸菩薩　　無聲聞弟子

　汝等舍利弗　　聲聞及菩薩

　當知是妙法　　諸佛之祕要

　以五濁惡世　　但樂著諸欲

　如是等眾生　　終不求佛道

　當來世惡人　　聞佛說一乘

　迷惑不信受　　破法墮惡道

　有慚愧清淨　　志求佛道者

　當為如是等　　廣讚一乘道

　舍利弗當知　　諸佛法如是

　以萬億方便　　隨宜而說法

　其不習學者　　不能曉了此

　汝等既已知　　諸佛世之師

　隨宜方便事　　無復諸疑惑

　心生大歡喜　　自知當作佛