Sewjunx beh dingg qycc suanqangw soxx qongw ee iwsur, dyrr iong jimgensix qongw:
"Kyxviw jit xui diongxjiaw
U jit qingx dua cuwtec
Cuwtec quw :ar
Beh dyw aw beh dyw
Tniadngg jiokk guihiamw
Tiaurtauu hiuxhuai
Dongwliongg kix kix
Derqix huixhuai
Cniuviah vitlic
Angmngtoo decc hiauckag
Tenvongg lag .lyc .laii
Qag-aw qapp baii suaw xui
Siwjiuuii u jiongwgai uanx uanx kiaux kiaux
Siwqer u lacsab mic
U go-vah xee langg
Druar dirr hitt lairdew
Qycc u ringx, barhiyc, pang'ingx, jiurjiauw
Oax, hixciog, qajuix, jnixaw
Dording, juaa, vuawqiqah, get'axtangg
Giaqangx, iudingg
Siuxqiongx, vikjioktiongg
Ginciw, libaa, guehciw
Qapp jerje pnaiw tangg
Siwqer decc luan luan jongg
Qui' qingx saiw-ziy caur qnoqnox
Lacsab mic muaw muaw si
Kionglongg jiaxee tangg
Dirr dingxbin jurjip
Holii, jailongg, iaxqanx
Decc vorjiac qapp tunxdac
Decc kuer sixtew
Qutbah siwsnuar
Mrjiacc jit din qxauw
Siy’ jnex cniuw
Iaux qaxx sueziok iurr hiongqongg
Siwqer barjiac
Siy’ jnex siy' qa
Giangr gee decc vui
Hitt qingx cur jiacc kiongxvor
Venwsingg jitt kuanw
Siwqer qycc u
Li, mei, uangliang
Iarcex qapp og qxuiw
Decc jiac langbah
Qokk jiongw dok tangg
Jiongxjiongw og kimsiur
beh snetnuar beh ngiuxci
Qokqog bih .kiw .laii decc vyxho
Iarcex cniuw beh laii
Siy’ jnex beh jiac
Jiac vaw liauxau
Og simx dngw zet
Jingdor ee sniax
Jinjniar kiongxvor
Kumbhanda quiw
Kuu dirr tokadaux
Ursii e li de
Jit ciyh iacc nng ciyh
Laihuee qniasuaw
Suijai decc sngw decc iuhir
Qra qxauw ee nng qix kax liac lehh
Qra inx siag qaxx be cud sniax
Iong kax dac qxauw ee amrqunw
An' qxauw ee kiongxhongg did diyc kuaiwlok
Qycc u jit quaw qxuiw
Sinkux dngg qycc dua
Teh teh iurr ox iurr sanw
Dniardnia druar dirr hitt lairdew
Dua sniax huah cud og sniax
Qiyr qongxx beh jiac
Qycc u jit quaw qxuiw
Naauu cincniu jiamx
Qycc u jii quaw qxuiw
Tauu cincniu guu-tauu
Uree jiac langbah
Uree jiac qxauw
Taujangx samr samr
Janzimw qycc honghiamw
Virr iaugy qapp cuiwdax soxx vig
Hiamwhuah siwqer jauw
Iarcex qapp gyrquiw
Jerje hiong'og ee jiauw qapp iaxsiur
Iaux qaxx qnuaxqinw ngr siwvnix luan jauw
An' tang'axjiw decc siamx
Jiaxee jailan
Kiongxvor jiwqik
Jitt qingx puawnua ee qu cur
Sriok dirr jit langg
Jitt xee langg qinrzit cutmngg
Quer byy zuarr quw
Dirr cur-au
Hutzenn dyc huew
Siwbin jidsii
Huew iam lewler
Dongwliongg, qag-aw qapp tiau
Virr siyx qaxx u viak .kuix ee sniax
Dng .kir duirlyc
Cniuviah vxangx
Jerje quixsinn dingxdingw
Dua sniax decc qiyr
Pang'ingx qapp jiurjiauw jiaxee jiauxlui
Kumbhanda jiaxee qxuiw dingxdingw
Kiongxhongg siwqer jauw
Jauw be cud .kir
Hiong'og ee iaxsiur qapp dok tangg
Siwqer jauw beh cue kangx bih
Pisaca jitt hy qxuiw
iarr draur dirr lairdew
Vyc hokdig ee enqor
Virr huew soxx vig
Horsiongx sionghai
Limx huih jiac bah
Iaxqanx jitt lui
Jairjaw singx siw
Jerje dua hiongog ee iaxsiur
Siy’ jnex laii beh jiac
Caur enx hrunx qiangwqiangr
Ciongbuanw dirr siwbin
Giaqangx iudingg
Dok juaa jitt lui
Virr huew soxx siyx
Siy’ jnex beh cud dongrhed
Kumbhanda jitt hyw qxuiw
Suisii qra inx liac laii jiac
Qycc u jerje gyrquiw
Taudingw u huew decc siyx
Iaux, cuir dax, zuac qaxx jiokk auxnaw
Siwqer ovec jauw
Cuwtec si jitt kuanw
Jinjniar kiongxvor
Dok qapp huexjaix
Jerje jailan m na jit xee
Hitt sii cur ee juxlangg
Kia dirr mngg-gua
Tniax diyc u langg decc qongw:
Liw ee jiongww qniaw
Jinwjingg in’ui beh iuhir
Zip laii jitt qingx cur
Iuwdir budix
Qor decc sngw
Diongxjiaw tniax liauw
Qniax qaxx zip kir dyc huew ee cur
Sethuad beh qiuwjer
Hro inx be siyx diyhsiongx
Dyrr qra inx qniaw qongw:
U jerje huanrlan
U og qxuiw dok tangg
Huexjaix decc tnuar .kuix
Jerje kow jit xee jriab jit xee
Siysuar byy dng
Dok juaa, dording, vuacqiqah
U jerje iarcex
Qapp Kumbhanda jitt hy qxuiw
U iaxqanx, holii, qxauw
Pang'ingx, jiurjiauw, barhiyc, niautau'ingx
Qapp vah qix kax jitt lui
Iaux, cuir dax, qib qaxx auxnaw
Jinjniar kiongxvor
Jiaxee kow lann cuxliw
Hyhongr qycc u dua huew
Jiongww qniaw budix
Suizenn tniax diyc laurve ee qauwhuew
Iaxx in’ui jin' kuaiwlok
Sngxhua m suah
Hitt sii diongxjiaw
Dyrr anxnec sniu:
Jiongww qniaw zucuw
Hro guaw qyckacc iuciuu huanlyw
Jitmaw jitt qingx cur
Byy jit hxang tangx hixair
Mrqycc jiongww qniaw
Qor decc sngw
M jiapsiu guaw qar :ee
E virr huew sionghai
Ix dyrr anxnex sniu
Sised jiongxjiongw hongven
Qra jiongww qniaw qongw:
Guaw u jiongxjioingw
dinquir ee cittymic
Bibiau vyxquir ee hyw ciax
Ngiuu-ciax lok-ciax
Dua guu-ciax
Jitmaw dirr mngg-gua
Linw cud .laii
Guaw uirr linw
Jy jiaxee ciax
Suijai linw hnuahiw
Erdangr sngw
Jiongww qniaxw tniax diyc
U jitt hy ciax
Jiksii siy’ jnex
Jauw .cud .kir
Qaur qaxx kangwde
Lirkuix soxu koxlan
Diongxjiaw knuar diyc qniaw
Tangx cud dyc huew ee cur
Diamr dirr siwvnix tongtauw ee soxjai
Ix jre sraix-aw-iw
Qaqi decc hixkingr qongw:
Guaw jitmaw jin' kuaiwlok
Jiaxee jiongww qniaw
Qra inx sniiok jin’ kunwlann
Gugong ser hanr budix
Zip guihiamw ee cur
U jerje dok tangg
Iaumoo quixquair jin' tangx qniax
Dua huew bingw qycc iam
An' siwbin kiw
Jiaxee jiongww qniaw
Qor beh sngw
Guaw qra inx qiur
Hro inx tuatlii
Soxiw jingwlangg
Guaw jitmaw jin' kuaiwlok
Hitt sii jiongww qniaw
Jaix laurve anzenn jre lehh
Longxx qaur laurve hiax
Qra laurve qongw:
Guan liw sur guanw
Snax jiongw vyxquir ee ciax
Jiaww jinwjingg soxx dac’ingr :ee
Qongxx jiongww qniaw cud .laii
E hro linw snax jiongw ciax
Suijai linw soxx qac'ir
Jitmaw jniawdngsii
Dna’ hibang liw sur hro guanw
Diongxjiaw si dua huwongx
Cngkor ee dinjongg u jerje
Qimx ginn liulii
Ciaquu belyw
Iong jerje vyxbut
Jy jerje dua ciax
Jngsig qaxx jiokk jonggiamm
Siwvnix ee lanqanx
Sir bin qruar ling’aw
Qimx ee jinsyh siy' tac
Jinjux ee lybang
Dniux dirr dingxbin
Qimsig hueluiw qapp judui
Siwqer dui .lyc
Iong jiongxjiongw ee caixduar jongsig
Uii dirr siwvnix
Ziuluanw ee sidiuu
Juer ixdiam
Iong siongrdingw ee iur xmngg
Qewdat cing’ig
Iurr vec iurr cingkir
Kamr dirr dingxbin
U dua vec guu
Vuii, iongxjongr qycc u lat
Hingtew bixbiau
Laii tuax vyxciax
U jerje lovok
Juer sirue
Iong jiaxee bibiau ee ciax
Vingdingw sur hro jiongww qniaw
Jiongww qniaw hitt sii
Hnuahiw qaxx diyy qapp tiaur
Jre jitt daii vyxquir ee ciax
Siqer kir hiiuu
Sngw qaxx jiokk kuaiwlok
Jurjai byy jiongwgai
Sariputra, guaw qra liw qongw
Guaw iarr si anxnex
Jerje singwzinn lairdew ee junjiaw
Si sewqanlangg ee laurve
Itcer jiongwsingx
Longxx si guaw ee qniaw
Inx cimx cimx jipdiok sewqanx ee kuaiwlok
Simx byy diwhui
Samqair byy an’unw
Bersux dyc huew ee cur
Ciongbuanw jiongxjiongw ee koxlan
Jinjniar kiongxvor
Siongsiongg u snex lau
Vne siw ee dam'iux qapp huanrlan
Cincniu jitt hy huew
Dyc be srid
Zulaii ixx tuatlii
Samqair dyc huew ee cur
Jigjing anhann decc quju
An’unw diamr dirr ciurnaa qapp kongwiaw
Jitmaw jitt xee samqair
Longxx si guaw ee
Qidiongx ee jiongwsingx
Longxx si guaw ee qniaw
Mrqycc jitmaw jitt xui
U jerje huanrlan
Dna’ guaw jit langg
Erdangr qra inx qiuwho
Suizenn itdit qra inx qawsi
Mrqycc byy siongsinr iacc jiapsiu
Ziamw diyc jiongxjiongw iogbong
Tamluann ee jipdiok jin' cimx ee enqor
Mrjiacc iong hongven
Uirr inx qangxsuad Samsingg
Hro jiongwsingx
Jaix samqair ee kow
Kaisi qapp enxsuad
Cud sewqanx ee dy
Jiaxee jiongww qniaw
Narr simx u quatding
Snax jiongw bingtongx jiauvi
Qapp lak jiongw sintongx
Uree giamrjingr diyc enqag
Uree jniaa juer byy dywter posad
Sariputra liw ar
Guaw uirr jiongwsingx
Iong piwzu
Qangxsuad Itvudsingg
Linw narr erdangr
Siongsinr qapp jiapsiu jiaxee ue
Itcer longxx erdangr
Singjiu vuddy
Jitt xee ciasingg bibiau
Derr id cingjing
Dirr jerje sewqanx
Juer derr id busiong
Vut soxx hnuahiw qapp zinrkyw
Itcer jiongwsingx
Soxx ingqaix cingjanr
Qiong’iongw qapp lexqingr
U buliong ikcingx
Jerje ligliong, qaixtuad
Sendnia, diwhui
Qapp vut qitax ee huatmngg
Did diyc jitt hy ciasingg
Tangx hro jiongww qniaw
Qingquer sxor qiab ee zid’ia
Itdit decc iuhir
Ham' jiongww posad
ixqip sniabunn ee dairjiongr
Jre jitt xee vyxquir ee ciasingg
Didjiab qaur dyrdniuu
In'ui jitt xee enqor
Sibhongx kir qriuu
Iarr byy qitax ee ciasingg
Dna' u vut ee hongven
Sariputra, guaw qra liw qongw
Linw jiaxee langg
Longxx si guaw ee qniaw
Guaw dyrr si laurve
Linw qinglik quxdngg ee qiab
Virr jiongxjiongw koxlan soxx siyx
Guaw longxx qiuwjer
Hro linw cud samqair
Guaw suizenn jinwjingg qongw
Linw e beddo
Dna’ snesiw bedjin
Mrqycc sidjai byy beddo
Jitmaw soxx ingqaix jaix :ee
Dna' vut ee diwhui
Narr u posad
Dirr dairjiongr lairdew
Tangx itsimx decc tniax
Jiongww vut jinsit ee huatmngg
Jiongww vut sewjunx
Suizenn ixx hongven
Soxx qaurhuar ee jiongwsingx
Longxx si posad
Narr u langg si siyw diwhui
Cimx cimx jipdiok iogbong
Uirr jiaxee langg
Qangxsuad kow ee jinliw
Jiongwsingx simx hnuahiw
Did diyc m bad u :ee
Vut qangxsuad kow ee jinliw
Jinsit byy ca’ngi
Narr u jiongwsingx
M jaix kow ee qinvunw
Cimx cimx jipdiok kow ee xinx
Berdangr jiamrsii siawsag
Uirdiyhh jiaxee langg
Iong hongven qangxsuad dy
Itcer kow ee in'iuu
Tam'iok si qinvunw
Narr bet tam'iok
Byy soxx uaxkyr
Bedjin qokk jiongw kow
Qiyr juer derr snax jinliw
Uirr did diyc bet ee jinliw
Dirr dy siuhing
Lirkuix jiongxjiongw kow ee sokvak
Jex qiyr juer qaixtuad
Jiaxee langg si anwjnuaw
Laii did diiyc qaixtuad
Dna’ lirkuix hubuu
Qiyr juer qaixtuad
Qisit iauxx byy did diyc
Itcer qaixtuad
Vut qongw jiaxee langg
Iauxx bue jinsit beddo
Jiaxee langg iauxx byy did diyc
Busiong ee dy ee enqor
Guaw mrjiacc byy beh
Hro inx beddo
Guaw juer huat’ongg
Dirr Hxuad jurjai
Beh an’unw jiongwsingx
Soxiw dirr sewqanx cuthen
Sariputra liw ar
Guaw jitt xee huat’inr
Uirr beh lirig sewqanx
Soxiw qangxsuad
Dirr iuhongx ee soxjai
M tangx luan suantuann
Narr u tniax .diyc .ee
Suisii hnuahiw dingxlew jiapsiu
Tangx jaix jitt xee langg si
Avivartika byy dywter
Narr u siongsinr qapp jiapsiu
Jitt vxo qingx soxx qongw ee Hxuad
Jitt xee langg ixjaw bad
Qnir quer quewkir ee vut
Qiongqingr qiong’iongw
Iarr u tniax diyc jitt xee huatmngg
Narr u langg erdangr
Siongsinr liw soxx qongw
Dyrr si qnir diyc guaw
Iarr qnir diyc liw
Qapp bikiu jingdoo
Ixqip jerje posad
Jitt vxo Bibiau Hxuad Lenhuex Qingx
Si uirr cimx diwhui :ee qangxsuad
Qenwsig cenxvyc :ee tniax .diyc
Behik byy liauxqaiw
Itcer sniabunn
Qapp pratyekabuddha
Dirr jitt vxo qingx lairdew
Lixqaiw ee lat byy qraur
Sariputra liw ar
Siongrcniaw dirr jitt vxo qingx
Ixx siongsinr jiacc tangx jinwzip
Hyhongr qitax sniabunn
Qitax sniabunn
In'ui sinr vut soxx qongw :ee
Suisun jitt vxo qingx
M si kyr qaqi ee diwhui
Qycc Sariputra
Qiaugno qapp vindnua
Jipdiok gnoxqenr :ee
M tangx qra inx qongw jitt vxo qingx
Huanhux qenwsig cenxvyc
Cimx cimx jipdiok go jiongw iogbong
Tniax .diyc berdangr liauxqaiw
Iarr m tangx uirr inx qangxsuad
Narr u langg m sinr
Huixvongr jitt vxo qingx
Dyrr e dng itcer
Sewqangx vut ee jingxjiw
Iacc lrik bagbaii
Laii huaigii u gihik :ee
Liw qaidongx u tniax .quer
Jitt hy langg ee juervyr
Bylun vut jairser
Iacc beddo liauxau
Longxx u huixvongr
Jitt vxo qingdenw :ee
Knuar diyc u togsiong
Susaiw qapp cisiuw jitt vxo qingx :ee
Dyrr e qra kingsi, iamwhun, jiddor
Itdit huaihun dirr simlai
Jitt xee langg ee juervyr
Liw dnaxx qycc tniax jit vaiw
Jitt xee langg siurjiongx
E zip Avici Dergak
Jit qiab muaw
Qycjaiww cutsir qinglik qiapsor
Cincniu anxnex decc denxjuanw
Qaur busor qiab
An’ dergak cud .laii
Qaidongx duirlyc juer jingsnix
Juer qxauw iacc iaxqanx
Sanw kogkok
Ox qycc baiw qycc snex qewcngx qapp taixqyx
Langg' byy air uaw
Qycc virr langg'
Soxx iamwor qapp kingjen
Dniardnia iauqix qycc cuir dax
Qutbah siausanw
Uac lehh sriu koxcow
Siw liauxau virr kenx jnghia, jiyhtauu
Vut-jingw jeddng ee enqor
Jiacc e sriu jitt hy juervyr
Narr juer logdyy
Iacc cutsir juer luu-aw
Sinkux dniardnia pnai dang
Qycc ho’ngg sud
Simx simx liam liam dna’ juiw qapp cauw
Cunx :ee busow jaix
Huixvongr jitt vxo qingx ee enqor
Did .diyc ee juervyr si jitt kuanw
Uree juer iaxqanx
Zip kir cuanlok
Sintew taixqyx snex qewcngx
Iurr jit bak byy .kir
Jerje ginxaw
Qra ix pah
Sriu jiongxjiongw koxtangr
Ursii drir qaur siw
Dirr siw liauxau
Qycc cutsir juer bongxjuaa
Hingtew iurr dngg iurr dua
U go-vah yojana
Cauwhni, exqauw qycc byy kax
Iong vakdoxpuee decc suanx
Virr jerje ser jiah tangg
Decc qra qa
Zid’ia siurkow
Byy jit sii tingg .quer
Huixvongr jitt vxo qingx ee enqor
Did .diyc ee juervyr si jitt kuanw
Narr tangx juer langg
Soxu qinx-dxir amwdam didun
Iurr ew iurr baiw iurr vnaixkax
Cnimii, cauwhni, kiauqux
Ix soxx qongw :ee
Langg' longxx byy siongsinr iacc jiapsiu
Cuir dniardnia caur momox
Virr quixquair soxx dnii
Sanwciah harjen
Virr langg' soxx cesaiw
Je vne siausanw
Byy soxx uaxkyr
Suizenn beh cinqin langg'
Langg' m cab :ix
Narr u soxx did .diyc
Liammix qycc srid .kir
Narr yc hing'ix
Jiauww cuwhongx dirvni
Qycc jingqax vadd jiongw vni
Uree qycc drir qaur siw
Nar qaqi u vni
Byy langg laii qra qiur iacc idi
Qaxsuw hok liong’iyc
Vni qyckacc okhuar
Narr duw diyc huanxluan
U jygu cauhongx, cniuxqiab, ciapdy
Jiaxee juervyr
Venww srinx sriu jaiiongx
Jitt hy juerzinn
Ingxuanw be qnir diyc vut
Jiongww singwzinn ee ongg
Suathuad qauwhuar
Jitt hy juerzinn
Dniardnia cutsir dirr u jailan ee soxjai
Hongdenx, cauwhni, simx luan
Ingxuanw be tniax diyc Hxuad
Qingquer busor qiab
Cincniu Ganges Hyy suax ee sowliong
Cutsir dyrr cauwhni qycc exqauw
Liogqinx byy jiauvi
Dniardnia diamr dirr dergak
Cincniu iuu hngg quanqongx
Dirr qitax og dy
Cincniu dirr qaqi ee cuwtec
Logdyy, luu-aw, dix, qxauw jiaxee soxjai
Dyrr si inx jiong' beh kir :ee
Huixvongr jitt vxo qingx ee enqor
Did .diyc ee juervyr cincniu jitt kuanw
Narr tangx juer langg
U cnimii, cauwhni, exqauw
Qapp sanwciah jiongjxiongw ciksuex
Laii jngsig jurqiw
U juixjingw, ngsanw
Qewcngx, taixqyx, iongjux
Jiaxee vni
Laii juer inx ee ihok
Dniardnia diamr dirr caur mimox ee soxjai
Uwuer byy cingkir
Cimx cimx jipdiok gnoxqenr
Jingqax lorkir
Im'iok ee huew jiokk iam
Kimsiur iarr hyw byy decc qingw
Huixvongr jitt vxo qingx ee enqor
Did .diyc ee juervyr cincniu jitt kuanw
Sariputra, guaw qra liw qongw
Huixvongr jitt vxo qingx :ee
Narr qongw lun jue
Qiapsor qiongjin iarr qongw be liauw
In’ui jitt xee enqor
Guaw mrjiacc qra liw qongw
U byy diwhui ee langg dirr lairdew
M tangx qangxsuad jitt vxo qingx
Narr u qinx-dxir lrai :ee
Diwhui bingtongx
Je qenwbunn qycc u diwsig
Beh qriuu vuddy :ee
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Narr u langg bad qnir quer
Ikvaccingx xui vut
Jingr jerje sxen ee vunw
Sinwsimx qending
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Narr u langg jingjinr
Dniardnia siulen jusimx
Byy siyh qaqi ee sintew qapp sniwmia
Jiacc tangx uirr ix qangxsuad
Narr u langg qiongqingr
Byy zirsimx
Lirkuix jiongxjiongw gugong :ee
Dirr snuanaa qapp snuaqog dogqux
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Qycc Sariputra
Narr qnir diyc u langg
Lirkuix u og diwsig :ee
Ham' sxen ee cinqin juer ving'iuw
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Narr qnir diyc vut ee derjuw
Cisiuw qaiwlut jin' cingjing
Kyxviw cingjing ee bingjux
Qriuu Dairsing ee qingdenw
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Narr u langg byy hunxlo
Jingwdit qycc unziuu :ee
Dniardnia linbinw itcer
Duiww jiongww vut qiongqingr
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Qycc u vut ee derjuw
Dirr dairjiongr lairdew
Ixx cingjing ee simx
Iong jiongxjioingw inenn
Piwzu qapp gensuu
Suathuat byy jiongwgai
Jitt hyy langg
Jiacc tangx uirr ix qangxsuad
Narr u bikiu
Uirr itcer diwhui
Siwqer kir qriuu hxuad
Habjiongw dingxlew jiapsiu
Dna’ hnuahiw siurcii
Dairsing ee qingdenw
Simrjiww m jiapsiu
Qitax qingdenw jit siuw jimgensix
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Narr u langg
Cincniu qriuu vut ee sarira
Itsimx qriuu qingdenw
Did .diyc liauxau dingxlew jiapsiu
Jitt xee be qycc
Duiqiuu qitax ee qingx
Iarr m bad liam quer
Guardy ee denxjik
Jitt hy langg
Jiacc tangx uirr ix qangxsuad
Sariputra, guaw qra liw qongw
Guaw qongw jiaxee langg ee jinghingg
Dyrr si beh qriuu vuddy :ee
Qiongjin qiapsor iarr qongw be liauw
Jiaxee langg
Erdangr siongsinr qapp lixqaiw
Liw qaidongx uirr inx qangxsuad
Bibiau Hxuad Lenhuex qingx”
(The Lotus Sutra - Chapter III A Parable 11)
Then the Buddha, wanting to elaborate on the meaning of this again, spoke these verses:
Suppose there were an affluent man
Who had a large house,
And this house was very old,
On the verge of collapsing.
The halls were extremely dangerous,
The pillar bases rotten and disintegrating,
The beams and framework dangerously tilted,
And the stairways were falling apart.
The fences and walls were cracked,
The plaster was peeling off,
The thatched roof was falling down,
The rafters and eaves were coming apart,
The partitions were everywhere askew,
And the whole place was covered with filth.
Five hundred people lived there,
And moving around helter-skelter were
Kites, owls, hawks, eagles, crows, magpies,
Doves, pigeons, lizards, snakes, vipers,
Scorpions, centipedes, millipedes,
Newts, myriapods, ferrets, badgers, mice,
Rats, and other harmful creatures.
It was filled with stench,
And there were places overflowing with excrement.
All kinds of bugs
Had gathered there.
There were foxes, wolves, and vermin
Devouring, trampling, and gnawing on corpses,
Scattering bones and flesh about;
And a pack of dogs,
Forcing each other out of the way,
Rushed to the spot—
Frightened and exhausted from hunger,
They were searching everywhere for food,
Fighting among themselves, snatching at food,
Biting, snarling, and barking at each other.
This house was terrifying,
Corrupted to this grotesque condition:
Ogres of the mountains and valleys,
Yakṣas, and demons were everywhere
Devouring human flesh.
There were various poisonous insects,
All kinds of harmful birds of prey,
And beasts who were producing, rearing,
And protecting their offspring.
Yakṣas were scrabbling and fighting to devour them.
And after sating themselves,
Evil thoughts would arise in them.
The sound of their fighting
Was terrifying.
The kumbhāṇḍa demons were crouching on the ground,
Sometimes rising up a foot or two.
Roaming about, pleasing themselves as they liked,
They would catch two legs of a dog,
Beat it until it could not bark
And grabbing the dog’s neck with their legs,
Terrify it for their own amusement.
There were also other demons living there
With large bodies, naked, dark, and gaunt.
They were screaming horrifying howls,
Crying out while searching for food.
Other demons were there,
Some with needlelike throats,
While others had necks
Like a cow’s head;
Some had those of human flesh-eaters or dog-devourers.
Their hair was disheveled like rank weeds
And they were destructive and malicious.
Driven by hunger and thirst,
They were crying and scurrying about.
Yakṣas, hungry ghosts,
And various malicious birds and beasts
Were peering out of the windows
And running frantically in all directions,
Driven by hunger.
In this house, with its immeasurable terrors,
There were many such horrendous things as these.
Now suppose this old and decaying house
Belonged to a man,
And this man came out from it a short distance.
Soon after, the house suddenly
Burst into flames behind him.
The fire instantly spread in all directions.
The frame, beams, rafters, and pillars exploded,
And shaking, split and crashed,
While the fences and walls collapsed.
All the demons screamed out loudly.
The hawks, eagles, other birds,
And kumbhāṇḍa demons, panicked and terrified,
Could not get out.
Malicious beasts and poisonous insects
Concealed themselves in holes.
There were also piśāca demons dwelling there
Who, because of little merit,
Were chased by the flames.
They were tearing at each other,
Drinking blood and eating flesh.
A horde of vermin had already died off,
And the large malicious beasts
Raced to devour them,
While the smoke of the stench flowed
And filled everywhere.
As the centipedes, millipedes,
And poisonous snakes rushed,
Burning, out of their holes
The kumbhāṇḍa demons devoured them
One after another.
The hungry ghosts, with their hair on fire,
Ravenous, thirsty, and suffering from the heat,
Frantically scurried about.
In this way, the house was extremely terrifying
With poison and fire,
And disasters more than one.
Then the householder, who was standing
Outside the entrance of the house,
Heard someone say: Just a moment ago,
In the midst of their play,
Your children entered this house.
Being young and ignorant,
They are attached to playing games.
Hearing this, the affluent man was startled
And went into the burning house
To save them from the disaster of the fire.
As he thought fit, he warned the children
And explained the various dangers:
There are malicious demons, poisonous insects,
And the fire is raging everywhere.
There are endless horrors,
One right after another.
There are poisonous snakes, lizards, vipers,
Yakṣas, kumbhāṇḍa demons, vermin,
Foxes, dogs, hawks, eagles, kites,
Owls, and centipedes, all acutely suffering
From hunger and thirst
And all extremely terrifying.
These horrors are difficult to deal with,
How much more so the conflagration!
But the children, being ignorant,
Would not listen to their father’s warning.
Still attached to their games,
They kept right on playing.
Thereupon the affluent man thought:
My children by doing this Increase my distress!
There is nothing to enjoy now in this house.
Nevertheless, my children who are absorbed in play
Will not accept my instructions
And so will be hurt by the fire.
Then he immediately thought
That he should advise his children
Using various skillful means, and said:
I have a variety of unusual toys
Such as fine carts adorned with beautiful treasures,
Yoked to sheep, deer, and oxen.
They are just outside the gate.
O children! Come out of the house!
I had these carts made for you.
Play with them as you like!
Hearing about these carts,
The children immediately started
To push each other out of the way
To get out of the house.
Arriving at an open area,
They escaped from the disaster.
The affluent man, seeing that his children
Had escaped from the burning house
And were standing at the crossroads,
Sat down on his lion seat.
Then he joyously said:
Now I am happy!
It is extremely difficult to raise these children.
Foolish and ignorant,
They entered a dangerous house
Full of various poisonous insects,
Terrifying ogres from mountains and valleys,
And a raging fire that broke out in all directions.
In spite of this,
These children were attached to playing their games.
But by causing them to escape from the disaster,
I have saved them.
Therefore, my people, I now feel at ease.
Thereupon the children,
Seeing their father sitting in peace,
Approached him saying:
Please, father,
Give us the three kinds of carts
Adorned with treasures
That you just promised us,
When you said that if we, your children, came out
You would give us three kinds of carts
Just as we like.
Now is the right time.
Give them to us right away!
This affluent man,
Who was extremely wealthy,
Had an abundance of treasures.
He had a number of great carts made,
Adorned with various precious things
Like gold, silver, lapis lazuli,
Mother-of-pearl, and agate.
They were beautifully decorated,
Encircled with railings,
And were covered with hanging bells
Attached to golden cords.
Over them was hung a net of pearls
With golden flower tassels
Hanging down everywhere.
They were all completely
Decorated in a variety of colors.
The bedding was made of soft silk
That was covered with
An extremely fine carpet of spotless white
Which cost thousands of koṭis.
There were large white oxen,
Healthy and powerful with beautiful bodies,
Yoked to the jeweled carts,
And they were guarded by many attendants.
When they were given these fine carts,
The children were joyful and excited.
They got on the carts
And drove delightedly all about.
Amusing themselves in play,
They mastered them without difficulties.
The Buddha said to Śāriputra:
I am also like this.
I am the father of the world,
The best of the sages.
All sentient beings are my children.
They are deeply attached to worldly pleasures
And have no wisdom.
There is no peace in the triple world,
Just like in the burning house,
Which is full of various suffering
And which is extremely terrifying.
There are always the sufferings
Of birth, old age, illness, and death.
Such fires as these burn endlessly.
The Tathāgata, who has already left
The burning house of the triple world,
Lives in tranquility
And dwells at ease in the forest.
Now this triple world is my property
And the sentient beings in it are my children.
There are now many dangers here
And I am the only one who can protect them.
Although I give them advice,
They do not accept it,
Because they are tainted with desires
And have deep attachments.
On this occasion I teach the three vehicles
Using skillful means.
Realizing the sufferings of the triple world,
I reveal and explain it
To cause sentient beings to
Escape from the mundane path.
If these children are resolute,
They are endowed with the three knowledges
And six transcendent powers.
Or they can become pratyekabuddhas or
Bodhisattvas who have reached
The stage of nonretrogression.
O Śāriputra!
I explain the single buddha vehicle
To sentient beings, using this illustration.
If you are able to accept what I say,
You will all attain the buddha path.
This vehicle is subtle, pure, and peerless.
There is nothing superior to it
In all the worlds.
This is what the Buddha enjoys.
All the sentient beings should praise,
Honor, and revere it.
There are immeasurable thousands of koṭis
Of powers, liberations, meditations,
Wisdoms, and other attributes of the Buddha.
I cause my children to obtain such a vehicle
And let them play continuously,
Day and night, for kalpas.
I cause the bodhisattvas as well as the śrāvakas
To board this jeweled vehicle,
And lead them directly
To the terrace of enlightenment.
For this reason,
There is no other vehicle but
The skillful means of the buddhas,
Even if one seeks in all the ten directions.
I tell you, O Śāriputra:
All of you are my children,
And I am thus your father.
Since you were burned by the fire
Of various sufferings for many kalpas,
I saved you all
By leading you out of the triple world.
Although I have previously told you
About your parinirvāṇa,
You have only extinguished birth and death
And have not actually attained nirvana.
You should now seek only
The wisdom of the Buddha.
If there are any bodhisattvas in this assembly,
They should listen singlemindedly
To the real teaching of all the buddhas.
Those sentient beings
Whom the Buddha Bhagavats
Lead and inspire with skillful means
Are all bodhisattvas.
Because people have little knowledge
And are deeply attached to pleasures,
I teach them the truth of suffering (i.e., the First Noble Truth).
And those sentient beings rejoice,
Having attained
Such an unprecedented experience.
The truth of suffering taught by the Buddha
Is nothing but the truth.
To those who do not know the origin of suffering (i.e., the Second Noble Truth),
Who are deeply attached to its causes
And unable to abandon them even for a while,
I teach the truth about the path to its cessation
Using skillful means.
All the causes of suffering
Originate from excessive craving.
When this craving is extinguished,
The source is removed.
The cessation of suffering
Is called the Third [Noble] Truth.
One practices the path leading to its cessation (i.e., the Fourth Noble Truth]
In order to attain the truth of cessation.
Removing the bonds of sufferings is called liberation.
In what sense have these people attained liberation?
They have merely removed false views
And called that liberation.
But actually, they have not yet completely attained it.
The Buddha has explained that these people
Have not actually attained nirvana:
I do not intend to lead them to nirvana
Because they have not yet attained the highest path.
I am the Lord of the Dharma
And have mastered the Dharma.
I appear in the world
To cause sentient beings to be at peace.
O, you, Śāriputra!
Teach this my Dharma sign
To benefit the world!
Wherever you may go,
Never propagate it recklessly.
You should know that those who hear,
Rejoice, and fully accept it
Have reached the stage of nonretrogression.
Those who accept the teaching of this sutra
Have formerly seen the buddhas in the past,
Honored, and paid homage to them,
And also heard this teaching.
Those who are able to accept what you teach,
Will see me, you, the monks and the bodhisattvas.
This very Lotus Sutra shall be taught
Only to the profoundly wise.
Those of superficial awareness who hear it
Will become confused and will not comprehend it.
This sutra is beyond the comprehension
Of all the śrāvakas and pratyekabuddhas.
O, you, Śāriputra!
Even you understood this sutra only through faith;
It is no wonder that the other disciples cannot.
They accept this sutra
Because they believe the Buddha’s teaching,
But it is beyond their intellectual comprehension.
O Śāriputra!
Never teach this sutra
To those who are arrogant and lazy,
Or to those who hold
False views about the self.
Never teach it to those people
Of superficial awareness,
Who are deeply attached
To the desires of the five senses,
Since even if they heard it,
They would not understand.
Those people who will not accept
And who disparage this sutra,
Will consequently destroy the seed of the Buddha
In the entire world.
Now listen to what I teach
About the results of the errors of those people
Who frown upon and have doubts about this sutra.
Listen also to what I teach
Concerning the results of the errors of those people,
Who, whether at the time
Of the Buddha’s presence in this world
Or after his parinirvāṇa, disparage this sutra,
And despise, hate, and hold grudges
Against the people who recite, copy, and preserve it.
When such people die,
They will go to the Avīci Hell,
And after spending a kalpa there,
Will be born in the same way
Again and again for innumerable kalpas.
After coming out of this hell,
They will be reborn as animals.
If born as dogs or vermin,
Their bodies will be emaciated, dark-spotted,
Devoid of hair, with scabies and leprosy.
Tormented, hated, and despised by people,
They will constantly suffer from hunger and thirst.
With withered bones and flesh,
They will be in anguish while living
And covered with stones after death.
Because they destroyed
The seed of the Buddha,
They will suffer the consequences
Of their errors.
If they are born as camels or mules,
They will always have heavy burdens to carry.
They will be whipped repeatedly
And think of nothing but water and grass.
It is because they disparaged this sutra
That they suffer the consequences of their errors in this way.
If they are born as vermin and enter a village,
Children will beat them because they have scabies,
Leprosy, and perhaps a missing eye.
At times they will be tortured even to death.
After dying,
They will be reborn as giant snakes
With great bodies as long as five hundred yojanas.
Deaf, dumb, legless, slithering on their bellies,
Eaten at by small insects,
They will suffer day and night without respite.
They suffer the consequences of their errors in this way,
Because they disparaged this sutra.
If they are born as humans,
They will have dull faculties
And be runts who twitch and are crippled,
Blind, deaf, and humpbacked.
No matter what they may say
People will not believe them.
Their breath will always be foul.
They will be snatched at by demons.
Being poor and degraded and enslaved by others,
They will be emaciated from many illnesses
And will have nowhere to turn.
When they approach others,
They will be disdained.
Even if they manage to get something
They will immediately lose it.
Even if they study medicine
And cure themselves according to the correct method,
They will suffer from other illnesses again
And may even die.
When they get sick
No one will tend to them;
And even if they take the proper medicine
Their pain will increase.
Every hand will be turned against them,
Threatening them, pilfering and stealing from them.
They will fall helplessly into this plight
Because of their transgressions.
Such erring people will never see
The Buddha, the king of seers,
Preaching the Dharma and leading and inspiring people.
Such people will always be born Into difficult circumstances.
Crazed, unheeding, and unthinking,
They will never hear the teaching.
They will be born deaf and dumb,
With defective faculties
For as many immeasurable kalpas
As the sands of the Ganges River.
Though they will always find themselves in hell,
They will feel as if they were playing
In a pleasure garden.
Although they are in other troubled states of being,
They will feel as if they were in their own home.
They will live among camels, mules, boars, and dogs.
These are the results of their error
In disparaging this sutra.
If they are born as human beings,
They will be deaf, blind, mute,
Impoverished, and decrepit.
Such will be their adornments.
They will have dropsy, gonorrhea,
Scabies, leprosy, and tumors.
Such diseases as these will be their clothing.
Their bodies will always be foul, filthy, and impure.
Their deep attachment to false views
About the self will cause
Their anger and passion to increase.
Their sexual desires will be insatiable,
With either birds or beasts as their objects.
These are the results of their
Errors in disparaging this sutra.
The Buddha said to Śāriputra:
If one were to explain
The consequences of the errors
Of those who disparage this sutra,
It would take more than a kalpa.
For that reason I am now telling you
Never to expound this sutra
To those who have little wisdom.
You should teach it
Only to those people of sharp faculties
Who are wise, learned, and understanding,
Who have good memories and erudition,
And are seeking the buddha path.
You should teach it to those who have seen
Hundreds of thousands of koṭis of buddhas,
Who have planted good roots, and are resolute.
Teach it to those who strive,
Always practice compassion,
And give unsparingly of their bodies and lives.
You should teach it to those who are respectful
And devoid of hypocrisy,
Who are living alone
In mountains and valleys away from fools.
O Śāriputra!
You should teach it
To those who have left their bad companions
And made friends with virtuous people.
Teach it to the heirs of the Buddha
Who have good conduct, are as pure as jewels,
And who are seeking the Mahayana sutras.
You should teach it
To those who are free of anger,
Honest, flexible, always sympathetic to everyone,
And who honor all the buddhas.
Teach it to the heirs of the Buddha
In the great assembly,
Who have pure thoughts
And who teach the Dharma without doubts,
Using various reasonings,
Illustrations, and explanations.
You should teach it to those monks
Who, always and everywhere in search of the Dharma,
Seek the Omniscient One,
To whom they joyfully press their palms together,
Touch their heads, and preserve
Only the Mahayana sutras with pleasure,
Who never preserve even a single verse
Of any other sutra.
Teach it to those who seek this sutra
As intently as they seek for the relics of the Buddha,
Who after obtaining it will accept it
Respectfully, with bowed heads;
And will not seek any other sutra
And will never think about heretical scriptures.
O Śāriputra! I say to you:
I have described the characteristics of those
Who seek the buddha path,
Though a kalpa would not suffice to do so in full.
You should teach the Lotus Sutra
To those who are able to accept it.
(妙法蓮華經第三品 譬喻之11)
佛欲重宣此義。而說偈言。
譬如長者 有一大宅 其宅久故
而復頓弊 堂舍高危 柱根摧朽
梁棟傾斜 基陛隤毀 牆壁圮坼
泥塗褫落 覆苫亂墜 椽梠差脫
周障屈曲 雜穢充遍 有五百人
止住其中 鵄梟雕鷲 烏鵲鳩鴿
蚖蛇蝮蠍 蜈蚣蚰蜒 守宮百足
狖貍鼷鼠 諸惡蟲輩 交橫馳走
屎尿臭處 不淨流溢 蜣蜋諸蟲
而集其上 狐狼野干 咀嚼踐蹋
䶩齧死屍 骨肉狼藉 由是群狗
競來搏撮 飢羸慞惶 處處求食
鬪諍齒查掣 嘊喍㘁吠 其舍恐怖
變狀如是 處處皆有 魑魅魍魎
夜叉惡鬼 食噉人肉 毒蟲之屬
諸惡禽獸 孚乳產生 各自藏護
夜叉競來 爭取食之 食之既飽
惡心轉熾 鬪諍之聲 甚可怖畏
鳩槃荼鬼 蹲踞土埵 或時離地
一尺二尺 往返遊行 縱逸嬉戲
捉狗兩足 撲令失聲 以腳加頸
怖狗自樂 復有諸鬼 其身長大
裸形黑瘦 常住其中 發大惡聲
叫呼求食 復有諸鬼 其咽如針
復有諸鬼 首如牛頭 或食人肉
或復噉狗 頭髮蓬亂 殘害凶險
飢渴所逼 叫喚馳走 夜叉餓鬼
諸惡鳥獸 飢急四向 窺看窓牖
如是諸難 恐畏無量 是朽故宅
屬于一人 其人近出 未久之間
於後舍宅 忽然火起 四面一時
其炎俱熾 棟梁椽柱 爆聲震裂
摧折墮落 牆壁崩倒 諸鬼神等
揚聲大叫 雕鷲諸鳥 鳩槃荼等
周章惶怖 不能自出 惡獸毒蟲
藏竄孔穴 毘舍闍鬼 亦住其中
薄福德故 為火所逼 共相殘害
飲血噉肉 野干之屬 竝已前死
諸大惡獸 競來食噉 臭烟熢勃
四面充塞 蜈蚣蚰蜒 毒蛇之類
為火所燒 爭走出穴 鳩槃荼鬼
隨取而食 又諸餓鬼 頭上火燃
飢渴熱惱 周章悶走 其宅如是
甚可怖畏 毒害火災 眾難非一
是時宅主 在門外立 聞有人言
汝諸子等 先因遊戲 來入此宅
稚小無知 歡娛樂著 長者聞已
驚入火宅 方宜救濟 令無燒害
告喻諸子 說眾患難 惡鬼毒蟲
災火蔓延 眾苦次第 相續不絕
毒蛇蚖蝮 及諸夜叉 鳩槃茶鬼
野干狐狗 雕鷲鵄梟 百足之屬
飢渴惱急 甚可怖畏 此苦難處
況復大火 諸子無知 雖聞父誨
猶故樂著 嬉戲不已 是時長者
而作是念 諸子如此 益我愁惱
今此舍宅 無一可樂 而諸子等
耽湎嬉戲 不受我教 將為火害
即便思惟 設諸方便 告諸子等
我有種種 珍玩之具 妙寶好車
羊車鹿車 大牛之車 今在門外
汝等出來 吾為汝等 造作此車
隨意所樂 可以遊戲 諸子聞說
如此諸車 即時奔競 馳走而出
到於空地 離諸苦難 長者見子
得出火宅 住於四衢 坐師子座
而自慶言 我今快樂 此諸子等
生育甚難 愚小無知 而入險宅
多諸毒蟲 魑魅可畏 大火猛炎
四面俱起 而此諸子 貪樂嬉戲
我已救之 令得脫難 是故諸人
我今快樂 爾時諸子 知父安坐
皆詣父所 而白父言 願賜我等
三種寶車 如前所許 諸子出來
當以三車 隨汝所欲 今正是時
唯垂給與 長者大富 庫藏眾多
金銀琉璃 車磲馬腦 以眾寶物
造諸大車 莊校嚴飾 周匝欄楯
四面懸鈴 金繩交絡 真珠羅網
張施其上 金華諸瓔 處處垂下
眾綵雜飾 周匝圍繞 柔軟繒纊
以為茵蓐 上妙細㲲 價直千億
鮮白淨潔 以覆其上 有大白牛
肥壯多力 形體姝好 以駕寶車
多諸儐從 而侍衛之 以是妙車
等賜諸子 諸子是時 歡喜踊躍
乘是寶車 遊於四方 嬉戲快樂
自在無礙 告舍利弗 我亦如是
眾聖中尊 世間之父 一切眾生
皆是吾子 深著世樂 無有慧心
三界無安 猶如火宅 眾苦充滿
甚可怖畏 常有生老 病死憂患
如是等火 熾然不息 如來已離
三界火宅 寂然閑居 安處林野
今此三界 皆是我有 其中眾生
悉是吾子 而今此處 多諸患難
唯我一人 能為救護 雖復教詔
而不信受 於諸欲染 貪著深故
以是方便 為說三乘 令諸眾生
知三界苦 開示演說 出世間道
是諸子等 若心決定 具足三明
及六神通 有得緣覺 不退菩薩
汝舍利弗 我為眾生 以此譬喻
說一佛乘 汝等若能 信受是語
一切皆當 成得佛道 是乘微妙
清淨第一 於諸世間 為無有上
佛所悅可 一切眾生 所應稱讚
供養禮拜 無量億千 諸力解脫
禪定智慧 及佛餘法 得如是乘
令諸子等 日夜劫數 常得遊戲
與諸菩薩 及聲聞眾 乘此寶乘
直至道場 以是因緣 十方諦求
更無餘乘 除佛方便 告舍利弗
汝諸人等 皆是吾子 我則是父
汝等累劫 眾苦所燒 我皆濟拔
令出三界 我雖先說 汝等滅度
但盡生死 而實不滅 今所應作
唯佛智慧 若有菩薩 於是眾中
能一心聽 諸佛實法 諸佛世尊
雖以方便 所化眾生 皆是菩薩
若人小智 深著愛欲 為此等故
說於苦諦 眾生心喜 得未曾有
佛說苦諦 真實無異 若有眾生
不知苦本 深著苦因 不能暫捨
為是等故 方便說道 諸苦所因
貪欲為本 若滅貪欲 無所依止
滅盡諸苦 名第三諦 為滅諦故
修行於道 離諸苦縛 名得解脫
是人於何 而得解脫 但離虛妄
名為解脫 其實未得 一切解脫
佛說是人 未實滅度 斯人未得
無上道故 我意不欲 令至滅度
我為法王 於法自在 安隱眾生
故現於世 汝舍利弗 我此法印
為欲利益 世間故說 在所遊方
勿妄宣傳 若有聞者 隨喜頂受
當知是人 阿鞞跋致 若有信受
此經法者 是人已曾 見過去佛
恭敬供養 亦聞是法 若人有能
信汝所說 則為見我 亦見於汝
及比丘僧 并諸菩薩 斯法華經
為深智說 淺識聞之 迷惑不解
一切聲聞 及辟支佛 於此經中
力所不及 汝舍利弗 尚於此經
以信得入 況餘聲聞 其餘聲聞
信佛語故 隨順此經 非己智分
又舍利弗 憍慢懈怠 計我見者
莫說此經 凡夫淺識 深著五欲
聞不能解 亦勿為說 若人不信
毀謗此經 則斷一切 世間佛種
或復顰蹙 而懷疑惑 汝當聽說
此人罪報 若佛在世 若滅度後
其有誹謗 如斯經典 見有讀誦
書持經者 輕賤憎嫉 而懷結恨
此人罪報 汝今復聽 其人命終
入阿鼻獄 具足一劫 劫盡更生
如是展轉 至無數劫 從地獄出
當墮畜生 若狗野干 其影乞頁瘦
黧黮疥癩 人所觸嬈 又復為人
之所惡賤 常困飢渴 骨肉枯竭
生受楚毒 死被瓦石 斷佛種故
受斯罪報 若作馲駝 或生中驢
身常負重 加諸杖捶 但念水草
餘無所知 謗斯經故 獲罪如是
有作野干 來入聚落 身體疥癩
又無一目 為諸童子 之所打擲
受諸苦痛 或時致死 於此死已
更受蟒身 其形長大 五百由旬
聾騃無足 宛轉腹行 為諸小蟲
之所唼食 晝夜受苦 無有休息
謗斯經故 獲罪如是 若得為人
諸根闇鈍 矬陋攣躄 盲聾背傴
有所言說 人不信受 口氣常臭
鬼魅所著 貧窮下賤 為人所使
多病痟瘦 無所依怙 雖親附人
人不在意 若有所得 尋復忘失
若修醫道 順方治病 更增他疾
或復致死 若自有病 無人救療
設服良藥 而復增劇 若他反逆
抄劫竊盜 如是等罪 橫羅其殃
如斯罪人 永不見佛 眾聖之王
說法教化 如斯罪人 常生難處
狂聾心亂 永不聞法 於無數劫
如恒河沙 生輒聾瘂 諸根不具
常處地獄 如遊園觀 在餘惡道
如己舍宅 駝驢猪狗 是其行處
謗斯經故 獲罪如是 若得為人
聾盲瘖瘂 貧窮諸衰 以自莊嚴
水腫乾痟 疥癩癰疽 如是等病
以為衣服 身常臭處 垢穢不淨
深著我見 增益瞋恚 婬欲熾盛
不擇禽獸 謗斯經故 獲罪如是
告舍利弗 謗斯經者 若說其罪
窮劫不盡 以是因緣 我故語汝
無智人中 莫說此經 若有利根
智慧明了 多聞強識 求佛道者
如是之人 乃可為說 若人曾見
億百千佛 殖諸善本 深心堅固
如是之人 乃可為說 若人精進
常修慈心 不惜身命 乃可為說
若人恭敬 無有異心 離諸凡愚
獨處山澤 如是之人 乃可為說
又舍利弗 若見有人 捨惡知識
親近善友 如是之人 乃可為說
若見佛子 持戒清潔 如淨明珠
求大乘經 如是之人 乃可為說
若人無瞋 質直柔軟 常愍一切
恭敬諸佛 如是之人 乃可為說
復有佛子 於大眾中 以清淨心
種種因緣 譬喻言辭 說法無礙
如是之人 乃可為說 若有比丘
為一切智 四方求法 合掌頂受
但樂受持 大乘經典 乃至不受
餘經一偈 如是之人 乃可為說
如人至心 求佛舍利 如是求經
得已頂受 其人不復 志求餘經
亦未曾念 外道典籍 如是之人
乃可為說 告舍利弗 我說是相
求佛道者 窮劫不盡 如是等人
則能信解 汝當為說 妙法華經
