Sariputra! Hitt sijun, diongxjiaw sur hro jiongw qniaw qokk langg jit daii dua ciax. Hex ciax quann qycc kuah, iong jiongxjiongw vyxbut jngsig qaxx jiokk jonggiamm, siwjiuuii ee lanqanx sir bin longxx u qruar ling'aw, qycc dirr hitt dingxbin kamr vowlii qapp quar, iarr iong qokk jiongw dinqii ee vyxbut jngsig qaxx jiokk jonggiamm, vyxbut jyr ee jinsyh ciongwhingg, u qruar huex ee ngiax. Ciax-lai pox jit dingg jit dingg ee driam, qycc andir angsig ee jimxtauu. Ciax iong vec guu tuax. Guu ee puehux qngqut, hingtew iubiw, qinbah u lat, qnialo ving'unw, sokdo naxx cincniu hongx. Qycc u jerje lovok juer sirue. Si anwjnuaw lehh? Jitt xee dua diongxjiaw, jaisanw buliong, jiongxjiongw dinjongg kngr qaxx dni muaw muaw. Ix anxnex sniu, ‘Guaw ee jaibut buqik, byy ingqaix iong aur ee ser daii ciax hro jiongww qniaw. Jiaxee iur qniaw longxx si guaw ee qniaw, tniawtangr byy jrunn pensimx. Guaw cincniu jiaxee cid vyw dua ciax, sowliong buliong, qaidongx qongvnii hro inx muixx jit xee, byy ingqaix u caved. Si anwjnuaw lehh? In’ui guaw jiaxee mic hro jit xee qog iaxx u qraur, hyhongw hro jiongww qniaw.’ Hitt sii, jiongww qniaw qokk langg jre dua ciax, did diyc ixjaw m bad u :ee, m si inx vunxlaii soxx ngwbang :ee. Sariputra! Liw sniu sniaw kuanw? Jitt xee diongxjiaw hro jiongww qniaw dua ciax jitt hxang dinvyw, qamxx sngr si vehcat?”
Sariputra rinr qongxx, “M si, Sewjunx. Jitt xee diongxjiaw suxx jiongww qniaw benw hro huew siyx, vyxjuann inx ee sinkux qapp sniwmia, jex byy sngr si vehcat. Sniaw enqor? Narr tangx vyxjuann sintew qapp sniwmia, dyrr sngr u did diyc hyw sngw ee mihqnia, hyhongw si ing hongven uirr beh an' hitt qingx dyc huew ee cur qra inx qiur .cud .laii. Sewjunx! Narr jitt xee diongxjiaw simrjiww lenrr ser daii ciax dy’ byy hro :inx, marr byy sngr si vehcat. Sniaw enqor? Jitt xee diongxjiaw jinwjingg dyrr anxnex sniu, ‘Guaw iong hongven hro qniaw tangx cud .kir.' In'ui jitt xee enqor, soxiw byy sngr si vehcat. Hyhongw diongxjiaw jai'ngiaw qaqi jaisanw buliong, beh lirig jiongww qniaw, qongvingg hro inx dua ciax.”
Vuddyy qra Sariputra qongw, “Jinw hyw, jinw hyw. Dyrr cincniu liw soxx qongw :ee, Sariputra, Zulaii iarr si anxenx, juer itcer sewqanlangg ee laurve, qra itcer ee kiongxhongg, huanlyw, iulu, budix qapp gugong longxx bedjin byy cunx, singjiu buliong diqenr, ligliong qapp byy qnia'uir, u dua sintongx ee ligliong qapp diwhui ee ligliong, u hongven hxuad qapp diwhui ee paramita, dua-ju.-dua-vix longxx byy iawsen, vutdng decc juer senrsu. Uirr lirig itcer jiongwsingx, jiacc laii dirr samqair hiuxhuai dyc huew ee cur cutsir. Uirr dro jiongwsingx tuatlii snex, lau, vne, siw, iux, vrix, koxnauw, guduu, gugong qapp samdok ee huew, qaurhuar inx did anuttara-samyak-sambodhi. Knuar diyc jiongwsingx virr snex, lau, vne, siw, iux, vri, koxnauw ee huew decc siyx, iarr in’ui go jiongw iogbong ee jaii qapp lxi sriu jiongxjiongw kow; qycc in'ui tamsimx, jipdiok qapp duiqiuu, dirr henrser sriu jiongxjiongw kow, dirr au sxer sriu dergak, juer jingsnix, juer iaux qxuiw ee kow. Junw cutsir dirr tnidingw qapp zinqanx, sanwciah, kunwkow, ham' soxx air :ee lirkuix, qapp ham' uanwhun :ee siy' duw, longxx e tongwkow. Jiaxee jiongxjiongw kow, jiongwsingx dimlunn dirr qidiongx, iauxx hnuahiw decc sngw, vutqag-vutdix, byy qnia’uir, iarr byy snix iawsen, byy qriuu qaixtuad. Dirr jitt xee samqair dyc huew ee cur decc jauw dangx jauw saix, inx jygu dua kow iarr m jaix qniax. Sariputra! Vut knuar diyc jex dyrr anxnex sniu: Guaw juer jiongwsingx ee laurve, ingqaix vruic driau inx ee koxlan, hro inx did diyc buliong-buvenx vut-diwhui ee kuaiwlok, hro inx tangx iuhir.'
(The Lotus Sutra - Chapter III A Parable 8)
“O Śāriputra, the affluent man then gave each child the same kind of large cart. These carts were tall and spacious, adorned with various jewels, and encircled with railings full of hanging bells. On the tops of the carts were canopies also decorated with various kinds of jewels. These carts were draped with jeweled cords and hung with flower garlands. They were thickly piled with fabrics, and red pillows had been placed about. These carts were each yoked to an ox with a spotlessly white hide. These oxen had beautiful bodies with powerful muscles, even gaits, and were as swift as the wind; and there were many attendants guarding them. Why did the affluent man give these carts? Because the man had great and immeasurable wealth and his abundant storehouses were full. He thus thought further: Since my treasure has no limit, I should not give my children inferior carts. These are my children and I love them all equally. I have an immeasurable number of large carts such as these, decorated with the seven treasures. I should equally distribute them to each child without discrimination. Why is this? Even if I gave carts like these to everyone in the country, their number would not be exhausted. Why should I not give them to my own children? “At that time, the children each climbed into a great cart and had an unprecedented experience, one beyond their original expectations. “O Śāriputra! What do you think about this? This affluent man gave to his children equally a large cart decorated with precious treasures. Has he deceived them or not?”
Śāriputra replied: “No Bhagavat! The affluent man only tried to help his children escape from the disastrous fire. He saved their lives and did not deceive them. This is by no means a deception. Why? Because by saving their lives they obtained marvelous toys. Moreover, they were saved from the burning house by skillful means. “O Bhagavat! If this affluent man had not given them even the smallest cart, it still would not have been a deception. Why is this? Because this affluent man thought before: I will help my children escape with skillful means. “This is why it was not a deception. How much more so, since the affluent man, knowing that he had immeasurable wealth and wanting to benefit them equally, gave each of his children a large [ox]cart.”
The Buddha said to Śāriputra: “Splendid, splendid! It is exactly as you have said. O Śāriputra, the Tathāgata is also just like this. That is to say, as the father of the entire world, he permanently dispels fear, distress, anxiety, ignorance, and blindness. He has attained immeasurable wisdom, insight, power, and fearlessness, as well as great transcendent powers and the power of wisdom. He has attained the perfection of skillful means and of wisdom. With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and benefits them all. “The Tathāgata appears in the triple world, which is like a decaying old house on fire, to rescue sentient beings from the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment. “The Tathāgatas see all sentient beings burning in the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the five senses and the desire for monetary profit they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike. “Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it. “O Śāriputra! Seeing these things the Buddha thought: Since I am the father of sentient beings I must rid them of their immeasurable suffering and distress. I will cause them to rejoice through the immeasurable and limitless pleasure of the buddha wisdom.
(妙法蓮華經第三品 譬喻之8)
舍利弗。爾時長者。各賜諸子等一大車。其車高廣眾寶莊校。周匝欄楯四面懸鈴。又於其上張設幰蓋。亦以珍奇雜寶而嚴飾之。寶繩絞絡垂諸華纓。重敷綩綖安置丹枕。駕以白牛。膚色充潔形體姝好。有大筋力。行步平正。其疾如風。又多僕從而侍衛之。所以者何。是大長者。財富無量。種種諸藏悉皆充溢。而作是念。我財物無極。不應以下劣小車與諸子等。今此幼童皆是吾子。愛無偏黨。 我有如是七寶大車。其數無量。應當等心各各與之。不宜差別。所以者何。以我此物周給一國。猶尚不匱。何況諸子。是時諸子。各乘大車得未曾有。非本所望。舍利弗。於汝意云何。是長者等與諸子珍寶大車。寧有虛妄不。舍利弗言。不也世尊。是長者。但令諸子得免火難。全其軀命非為虛妄。何以故。若全身命。便為已得玩好之具。況復方便於彼火宅而拔濟之。世尊。若是長者。乃至不與最小一車。猶不虛妄。何以故。是長者先作是意。我以方便令子得出。以是因緣無虛妄也。何況長者。自知財富無量。欲饒益諸子等與大車。佛告舍利弗。善哉善哉。如汝所言。舍利弗。如來亦復如是。則為一切世間之父。於諸怖畏衰惱憂患無明闇蔽。永盡無餘。而悉成就無量知見力無所畏。有大神力及智慧力。具足方便智慧波羅蜜。大慈大悲常無懈惓。恒求善事利益一切。而生三界朽故火宅。為度眾生生老病死憂悲苦惱愚癡闇蔽三毒之火。教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死憂悲苦惱之所燒煮。亦以五欲財利故受種種苦。又以貪著追求故現受眾苦。後受地獄畜生餓鬼之苦。若生天上及在人間。貧窮困苦愛別離苦怨憎會苦。如是等種種諸苦。眾生沒在其中。歡喜遊戲。不覺不知不驚不怖。亦不生厭不求解脫。於此三界火宅東西馳走。雖遭大苦不以為患。舍利弗。佛見此已便作是念。我為眾生之父。應拔其苦難。與無量無邊佛智慧樂。令其遊戲。
