Bibiau Hxuad Lenhuex Qingx (sir-4)

 

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

"Guanw qinaxzit

Tniax diyc Vuddyy qauwhuar ee imsniax

Hnuahiw qaxx diytiaur 

Did diyc m bad u :ee 

Vuddyy qongw sniabunn 

E tangx jyr vut 

Jex si buqewvyr ee jikju 

Byy duiqiuu qaqi did .diyc 

Kyxviw jit xee ginxaw 

Iuwdir byy diwsig 

Lirkuix laurve dyjauw 

Kir qaur hng hng ee tahiongx 

Dirr jerje qokqax liulong 

Go-jap gua nii 

Inx laurve iuciuu qapp siauwliam 

Siwqer decc cue 

Cue qaxx jiokk tiamw 

Dirr jit xee sniaa diamr lehh

Dirr jiax kiw cur 

Hiangxsiu go jiongw iogbong 

Inx daux si dua huwho 

U jerje qimginn 

Ciaquu, bexlyw 

Jinjux, liulii 

Cnxiu, bew, guu, ngiuu 

Qiy qapp ciax 

Can'giap qapp lovok 

Cniar ee langg longxx jiokk je 

Ham' jerje qokqax 

U juqimx ongxlaii 

Ham’ ix jyr singliw :ee 

Siwqer longxx u 

Cenbanrig langg 

Qiongqingr qra ix uii lehh 

Dniardnia virr qok’ongg 

Soxx quan'air qapp siauwliam 

Diausinn qapp huwhyy 

Longxx jiokk qra knuawdiong 

In’ui jiaxee enqor 

Ongxlaii :ee jiokk je 

Hyhur cincniu jitt kuanw 

Ix jiokk u sewlik

Mrqycc niqiw je 

Qyckacc iuciuu decc suliam qniaw 

Zid’ia dna’ sniu qongxx:

Siw ee sii decbeh qaur 

Gong qniaw lirkuix guaw 

Go-jap gua nii 

Cngkor kngr jerje mihqnia 

Qaidongx zuhyy 

Hitt sii sanwciah qniaw 

Decc qiukid isit 

An’ jitt xee sniaib qaur hitt xee snia’ib 

An’ jitt qog qaur hitt qog 

Ursii u did diyc mic

Ursii byy did .diyc 

Iauqix qycc lramw qycc sanw 

Sintew snix cngx snix senw 

Siwqer liulong 

Laii qaur laurve druar ee sniaa 

Itdit ngua taulo decc ho’ngg cniar 

Dyrr laii qaur inx laurve ee cur 

Hitt sii diongxjiaw 

Dirr mngg lairdew 

Jre dirr sraix-aw-jxy 

U qruar vyxquir ee dniuwlii 

Quanwsiok qra uii lehh 

U jerje suxiongrlangg qapp sirue 

Uree decc qewsngr 

Qimginn vyxbut 

Cutzip ee jaisanw 

Siongser ee qiwsiaur 

Sanwciah qniaw qnir diyc laurve 

Junquir qycc u uigiamm 

Liahjunw si qok’ongg 

Iacc si ongjok 

Qniahniaa kiongxvor quair qaqi 

Nacc qaur jitt xee soxjai 

Jurgenn-jurgiw liam qongxx: 

Guaw narr quxdngg diamr jiax 

Qnaxx e virr vig 

Qiongqah guaw kir juewqangx 

Sniu qaur jiax 

Qnuaxqinw jauw .kir 

Qa’ngg tamwtniax sanwciah lxiw 

Beh kir hiax ho’ngg cniar juewqangx 

Diongxjiaw hitt sii 

Dirr sraix-aw-jxy 

Hng hng knuar diyc inx qniaw 

Amwjni zin .cud .laii 

Dyrr bingrling suwjiaw 

Kir qra cua .dngw .laii 

Sanwciah qniaw qniahniaa dua sniax huah 

Hunbee jairr de 

Sniu qongxx: jiaxee langg beh liac guaw 

Vitdnia beh taii guaw 

Nacc uirdiyhh isit 

Hro guaw laii qaur jiax 

Diongxjiaw jaix qniaw 

Gucix qerlo

M sinr ix qongw :ee 

Iarr m sinr ix si ix ee laurve 

Dyrr ixx hongven ee honghuad 

Qycc paiwcenw vadd langg 

Cnimii qycc ew qycc baiw 

Byy uidig :ee 

Qongw: Liw tangx qra qongw 

Beh qra cniar 

Vniar vunr 

Qangjnii qavue 

Sanwciah qniaw tniax .diyc 

Hnuahiw duer inx laii 

Laii vniar vunr 

Qapp vniawsaur vangqingx 

Diongxjiaw an’ tang’axqeh 

Dniardnia knuar diyc qniaw 

Sniu diyc qniaw gong qycc qerlo 

Hnuahiw jyr vibii ee sittauu 

Soxiw diongxjiaw 

Cing lacsab snxax qui' srinx jin' lamrluir 

Tec vniar vunr ee kiwqu 

Kir qaur qniaw ee soxjai 

Tangx hongven uaw qin 

Qra ix qongw: Diyhh qutlat 

Qangjnii qacc qavue 

Qycc u hro liw buah kax ee iuu 

Imxsit iarr ciongjiog 

Qycc u cux qau qycc siyx ee puerpox 

Ix anxnex koxkngr: 

Liw diyhh qutlat jyr 

Qycc unziuu qra qongw: 

Liw cincniu guaw ee qniaw 

Diongxjiaw u diwhui 

Dauc dauc aw hro ix cutzip lairgua

Qingquer zi-jap nii 

Hro ix jiangxquanw qasu 

Qimginn tec hro knuar 

Jinjux, juixjnix 

Jiongxjiongw mihqnia cutzip 

Longxx hro ix jaix 

Mrqycc ix iaxx diamr dirr mngg-gua 

Druar dirr cauxliauu 

Simlai decc sniu qaqi si sanwciah langg 

Jiaxee mic m si ix ee 

Laurve jai’ngiaw inx qniaw ee simx

U jiamrjiam kuix 

Beh qra jaibut hro ix 

Ix dyrr jurjip cinjok 

Qok’ongg  qapp dairsinn 

Ksatriya qapp qusu 

Dirr jiaxee dairjiongr binrjingg 

Qongw: Jex si guaw ee qniaw 

Ix lirkuix guaw jyww ix jauw .kir 

Qingquer go-jap nii 

Jurr qnir diyc qniaw ixlaii 

Ixqingx zi-jap nii 

Sikzit dirr bxow sniaa 

Srid kir jitt xee qniaw 

Siwqer cue 

Dyrr laii qaur jiax 

Qniwnarr guaw ee 

Cuwtec iacc suxiongrlangg 

Longxx qauhur ix 

Iujai ix iong 

Qniaw sniu kiw sikzit sanwciah 

Simjir vibii 

Jitmaw dirr laurve ee soxjai 

Did didyc dua dinvyw 

Qapp cuwtec dringw

Itcer jaibut 

Jiokk hnuahiw 

Did diyc m bad u :ee 

Vuddyy iarr si anxnex 

Jaix guanw hingr siyxsingg 

M bad sueh qongxx: 

Linw e jyr vut 

Suacc qongw guanw jiaxee 

Tangx drat qaur byy lrau 

Singjiu siyxsingg 

Jyr sniabunn-derjuw 

Vuddyy bingrling guanw 

Diyhh qongw jniawsiong ee dy 

Siuhak jex :ee 

E tangx jniaa vut 

Guaw singsiu vut ee qauwhuar 

Uirr dua posad 

Iong jiongxjiongw inenn 

Jiongxjiongw piwzu 

Jerje gensuu

Enxsuad busiong ee dy 

Jerje vut ee derjuw 

An’ guanw jiax tniax diyc Hxuad 

Zid’ia suuii 

Jingjinr qutlat siuhak 

Hitt sii jerje vut 

Dyrr qra jyr qiwzin, qongw: 

Liw dirr laiser 

E tangx jyr vut 

Itcer jiongww vut 

Viwbit unxjongg ee Hxuad 

Dna’ uirr posad 

Jiacc enxsuad sit su 

Mrqycc byy uirr guanw 

Qongw jinjniar ee iauwsu 

Kyxviw hitt xee sanwciah qniaw 

Erdangr jiapqin inx laurve 

Suizenn jaix soxu mihqnia 

Simlai be sniu beh tec 

Guanw suizenn qongw 

Vudhuad si vyxjong 

Qaqi byy jiwguan kir qriuu 

Iarr si anxnex 

Guanw luersimx ee huanlyw siaubet 

Dyrr qamxqag buanxjiog 

Dna’ uansingg jitt qnia 

Byy qycc u vadd hxang dairjir 

Guanw narr tniax diyc 

Quanhe vut cingjing ee qoktow 

Decc qauwhuar jiongwsingx 

Longxx be qamxqag hnuahiw iacc kuaiwlok 

Si anwjnuaw lehh 

Banrsu banrhang 

Longxx si kangx :ee 

Byy snix byy bet 

Byy dua byy ser 

Byy lrau buuii 

U jitt hy suuii 

Jiacc be snix hixlok 

Guanw dngg xia 

Duiww vut ee diwhui 

Byy tamx byy jipdiok 

Byy qycc u jiwguan 

Guanw dirr Hxuad 

Qaqi liahjunw si qiuwqingr 

Guanw dirr dngg xia 

Siuhak kongsingr ee Hxuad 

Tangx tuatlii samqair lairdew

Kyxnauw ee huanrlan 

Diamr juewau jit srinx 

Giamrjingr diyc u cunx liappuann 

Vut ee qauwhuar 

Soxx did .diyc .ee byy hiqew 

Qiycsirr ixx did .diyc .ee 

Tangx vwydab vut ee unhui 

Guanw suizenn uirr 

Jerje vut ee derjuw 

Enxsuad posad ee Hxuad 

Laii qriuu vuddy 

Mrqycc dirr jitt xee Hxuad 

Qaqi byy guanrir duiqiuu 

Dyrsux jai'ngiaw dyrr hongwkir 

In'ui u quancad guanw ee sim'ir 

Cocox m koxkngr 

Iarr m qongw sidjai ee lirig 

Kyxviw huwongx diongxjiaw 

Jai'ngiaw qniaw simjir vibii 

Jiacc iong hongven ee ligliong 

Hro ix ee simx ziunngw 

Zen’au qauhur ix 

Itcer jaibut 

Vuddyy iarr si anxnex 

Henxbingg hiqii ee su 

Liauxqaiw hingr siyxsingg :ee 

Dyrr iong hongven ee ligliong 

Hanghok inx ee simx 

Jiacc qar dua diwhui 

Guanw qimzit 

Did diyc m bad u :ee 

M si ixjaw soxx ngwbang :ee 

Mrqycc jitmaw jurzenn did .diyc 

Kyxviw hitt xee sanwciah qniaw 

Did diyc buliong ee jaivyw 

Sewjunx guanw jitmaw 

Did dy did qongqyw 

Dirr byy lrau ee Hxuad 

Did diyc cingjing ee bagjiux 

Guanw dngg xia 

Cisiuw vut cingjing ee qaiwlut 

An’ qimzit kaisiw 

Did diyc qyxvyr 

Dirr huat’ongg ee Hxuad lairdew 

Quxdngg cingjing siuhing 

Jitmaw did diyc byy lrau 

Busiong dua qongqyw 

Guanw qimzit 

Jinjniar si sniabunn 

Ixx vut qangxdy ee sniax 

Hro itcer longxx tniax .diyc 

Guanw qimzit 

Jiacc jinjniar si arhant 

Dirr jerje sewqanx ee 

Tenzinn, langg, xmoo, qapp huantenx 

Poxpenr dirr qidiongx :ee 

Ingqaix sriu inx qiong’iongw 

Sewjunx ee dua unhui 

Iong hiqii ee su 

Linbinw qauwhuar 

Lirig guanw 

Buliong ig qiab 

Si’angw erdangr vywdab 

Iong ciuw qapp kax qiongqib 

Kap tauu lexqingr 

Itcer qiong’iongw 

Longxx berdangr vywdab 

Narr dir dirr taukag 

Iong nng vingg ee qingtauu dnax 

Qingquer Ganges Hyy suax ee sowliong ee qiab 

Jinrsimx qiongqingr 

Qycc iong bixbiau ee jiahsit 

Buliong vyxquir ee snxax 

Qapp jerje puerpox 

Jiongxjiongw tng’iyc 

Gutauu Snuax ee dnuahniux 

Qapp jerje dinvyw 

Laii kiw tah qapp biy 

Vyxquir ee snxax cux tokax 

Cincniu jiaxee dairjir 

Laii qiong’iongw 

Qingquer Ganges Hyy suax ee sowliong ee qiab 

Iarr berdangr vywdab 

Jiongww vut jiokk hihanw 

Buliong buvenx 

Vutkyw-sugi 

Dua sintongx ee ligliong 

Byy lrau buuii 

Jiongww Hxuad ee ongg 

Tangx uirr vibii :ee 

Zimw lehh byy qongw 

Uirr jipdiok siongwtew ee huanhux 

Suisun siqix enxsuad 

Jiongww vut dirr Hxuad 

Did diyc siongrr jurjai 

Jaix jiongwsingx 

Jiongxjiongw ee iogbong qapp cuwbi 

Simjir qapp ligliong 

Jiauww inx erdangr jiapsiu :ee 

Iong buliong ee piwzu 

Laii uirr inx suathuad 

Jiauww jiongwsingx 

Siokser ee senrqinx 

Qycc jaix ixqingx singsik

Iauxx bue singsik :ee 

Jiongxjiongw suliongg 

Hunved cingcyw liauxau 

Dirr Itvudsingg ee dy 

Suisun quangii qongw Samsingg”

(The Lotus Sutra - Chapter IV Willing Acceptance 4)

Thereupon Mahākāśyapa, wanting to elaborate on the meaning of this further, spoke these verses: 

Today we have heard the Buddha’s words, 

And we are joyful and ecstatic 

At having attained such an unprecedented experience. 

The Buddha has said 

That the śrāvakas will be able to become buddhas. 

The most magnificent jewels 

Have been obtained without being sought or awaited. 

Suppose there were a young and inexperienced child 

Who left his father 

And ran away to a distant country. 

He wandered around for more than fifty years. 

And his worried father looked for him everywhere. 

The father, exhausted from searching for him, 

Remained in a city 

Where he had a house built 

And enjoyed the desires of the five senses. 

His family built up a vast wealth of much gold, silver, 

Mother-of-pearl, agate, pearls, lapis lazuli, 

Elephants, horses, cows, sheep, floats, carriages, 

Peasants, servants, and other employees. 

He earned interest through loans and deposits 

And had buyers and sellers 

Throughout all the other regions. 

He was surrounded by thousands of 

Myriads of koṭis of people, 

Who held him in awe; 

Always loved by the king, 

And deeply respected by the subjects 

And powerful families. 

There were many people 

Coming and going on different business. 

He was thus extremely wealthy 

And very powerful. 

And yet as he grew older, 

He increasingly worried about his son. 

Day and night he thought: 

Soon I will die. 

My foolish son has abandoned me 

For over fifty years. 

What should I do with the 

Various goods in my treasure houses? 

At that time the impoverished son 

Was going from town to town, 

From one country to another, 

Seeking food and clothing. 

Sometimes he obtained them, 

And sometimes he did not. 

He was emaciated from hunger, 

And his body was covered with scabies. 

Through his wanderings, 

He gradually reached the city 

Where his father lived, 

And, after having been employed 

At one place after another, 

Finally ended up at his father’s home. 

At that time the wealthy man 

Was sitting within the gate 

On a lion seat, sheltered by 

A huge jewel-covered canopy. 

He was surrounded by his attendants 

And guarded by his men. 

Some were counting gold, silver, and jewels; 

And some were settling the finances, 

While others were keeping the accounts. 

The impoverished son saw his father, 

Who was extremely wealthy and dignified. 

He wondered if this man were a king 

Or someone of equal rank. 

He became intimidated 

And wondered why he had gone there. 

He thought to himself: 

If I stay here for long 

I will be harassed and coerced into working. 

Thinking this, he ran away 

In search of a poor village 

Where he could find employment. 

At that time the wealthy man, 

Who was sitting on the lion seat, 

Saw his son in the distance. 

Though he recognized him he told no one, 

But sent his attendants 

To pursue him and bring him back. 

The impoverished son was terrified, 

Cried out, and collapsed on the ground 

In confusion, thinking: 

Since this man has seized me 

I shall certainly be killed. 

In vain did I come here

In search of food and clothing. 

The wealthy man knew that his son’s thoughts 

Were humble and foolish, 

And that he would not believe what he said, 

Nor believe that he was his father. 

Then using skillful means, 

He dispatched other men 

With squint eyes, of small stature 

And little dignity, saying to them: 

Tell him: 

We will employ you 

To sweep dung, at double your wages. 

When he heard this 

The impoverished son was overjoyed 

And returned to sweep dung and clean houses. 

The wealthy man 

Constantly watched his son 

Through the window and thought 

That his son was foolish 

And willingly did menial things. 

Then the wealthy man 

Put on torn and filthy clothes, 

And, holding a dung sweeper, 

Went out to his son. 

He approached his son 

Through this skillful means 

And said to him: 

Work hard! 

I have already increased your wages 

And given you more balm for your feet, 

Given you sufficient food 

And warm, thick mats. 

He further advised him, saying sternly: 

You should work diligently. 

Then he gently added:

I will treat you like my son. 

The wealthy man, being wise, 

Gradually gave him freedom of the house; 

And, after twenty years had passed, 

Let him become involved 

In the family business. 

He showed him the gold, 

Silver, pearls, and crystal, 

And made him learn about 

All aspects of the finances. 

Yet the impoverished son still lived 

In a thatched hut outside the gate, 

And considered himself poor, thinking 

That these things were not his own. 

The father knew that his son 

Was gradually becoming more noble; 

And, wanting to give him his fortune, 

He assembled the king, ministers, 

Kṣatriyas, householders, and relatives. 

He informed this great assembly, saying: 

This is my son. 

He left me and stayed away 

For fifty years. 

Twenty years have already passed 

Since I saw my son return here. 

Long ago I lost my son in a certain city 

And, after wandering around in search of him, 

I ended up staying here. 

I entrust to him all the houses and men 

That I possess. 

They are all at his disposal. 

The son thought: 

Long ago I was poor and of lowly aspiration. 

Now at my father’s place 

I have obtained an immense fortune 

Of such things as precious jewels and houses. 

I am overjoyed at having obtained 

Such an unprecedented experience! 

The Buddha is also like this. 

He knew that we yearned for the inferior teaching, 

So he never taught us 

That we should become buddhas. 

Yet he did tell us that we had attained 

The stage of noncorruption, 

That we had achieved the inferior vehicle,

And that we were the disciples of the śrāvaka vehicle. 

The Buddha told us to teach that 

Those who practiced the highest path 

Would be able to become buddhas. 

Accepting the Buddha’s teaching, 

We explained the highest path 

For the great bodhisattvas, 

Using various explanations and illustrations, 

And many figures of speech. 

The heirs of the Buddha 

Heard the teachings from us, 

Contemplated day and night, 

And practiced diligently. 

The buddhas instantly made their predictions saying: 

You will all be able to become buddhas in the future. 

We have explained the essence 

Of the treasured teaching of the buddhas 

Only for the sake of the bodhisattvas, 

But did not expound it for ourselves. 

Just as the impoverished son 

Who, after approaching his father, 

Learned of various things 

Yet did not want them, 

So, although we explained the treasure house 

Of the teaching of the buddhas, 

We never aspired to it. 

We thought that we had ourselves attained nirvana 

And considered this enough. 

We understood only this 

And did not think there was anything else. 

Even if we heard 

About the pure buddha lands 

And leading and inspiring sentient beings, 

We never rejoiced in it. 

Why is this? 

Because although we thought thus: 

Every existence is quiescent, 

Neither produced nor extinguished, 

Neither large nor small, 

Incorrupted and unconditioned, 

We felt no eagerness. 

For days and nights we neither craved for 

Nor were attached to the wisdom of the buddhas, 

Neither did we aspire to it. 

Furthermore, we ourselves thought, 

With regard to the Dharma itself, 

That this was the ultimate goal. 

After practicing the teaching 

Of emptiness day and night, 

We were able to shake off 

The suffering of the triple world, 

And, bearing our last bodies, 

Abided in the nirvana with residue. 

We were led and inspired by the buddhas 

So that our attainment of the path was not in vain; 

And we have already been able 

To pass on the benefits 

We received from the Buddha. 

Although we have expounded 

The teaching of the bodhisattvas 

To the heirs of the Buddha 

To seek the buddha path, 

We never longed for this teaching. 

Because he knew our minds 

The Leader turned away from us. 

At first he did not arouse our zeal 

With the explanation that there exists 

Real profit in the teaching. 

Just as the wealthy man, 

Who, knowing that his son was of lowly aspiration, 

Broadened his son’s mind using 

The power of skillful means, 

And only then entrusted his entire fortune to him. 

The Buddha is also exactly like this. 

He has manifested marvelous things 

But perceiving that we were content 

With lowly aspirations. 

He brought control to our minds using 

The power of skillful means, 

And only then taught us the great wisdom. 

Thus today we have obtained 

An unprecedented experience. 

The fact that we have now spontaneously obtained 

What we had not longed for 

Is just like the impoverished son 

Who obtained innumerable jewels. 

O Bhagavat! 

We have now obtained the path and its fruit 

And have obtained pure sight Into the incorruptible Dharma. 

For a long while we have maintained 

The pure conduct of the Buddha; 

Today for the first time 

We have obtained the results. 

For a long time we have practiced 

The pure path of discipline and integrity 

Based on the teaching of the Dharma King, 

And now we have attained 

The supreme fruit of noncorruption. 

We are now real śrāvakas 

And cause everyone to hear the words “buddha path.” 

We are now real arhats and shall be revered 

Among the devas, humans, māras, and Brahmas 

In all the worlds. 

The Bhagavat, the Great Benefactor, 

Benefits us with marvelous things 

By his inspiration and compassion. 

Who can repay him for it 

Even in immeasurable koṭis of kalpas! 

Even if one were to serve him 

With one’s hands and feet, 

Bow one’s head in reverence, 

And give all kinds of offerings, 

One could not repay him. 

Even if one were to bear him 

On one’s head and shoulders 

Out of deep respect, for as many kalpas 

As there are sands in the Ganges River, 

One could not repay him. 

Or even if one were to honor him 

With delicious food, 

Uncountable jeweled garments, 

Beddings, various medicines, 

Famed sandalwood from Mount Oxhead, 

And various precious jewels; 

Or by building temples, 

Spreading jeweled clothing and other such things 

For as many kalpas as there are sands in the Ganges River, 

One could not repay him. 

The buddhas have marvelous, immeasurable, 

Limitless, inconceivable great transcendent powers. 

They are the Kings of the Dharma. 

Without depravities and unconditioned, 

They are patient in all matters, 

For the sake of the humble ones. 

They teach the common people, 

Who are attached to tangible things, 

According to what is appropriate to them. 

All of the buddhas having attained 

Complete mastery over the Dharma, 

Perceive the various desires and intentions 

Of sentient beings and explain the teachings 

With innumerable illustrations, 

According to what is appropriate to them. 

Judging from the roots of good merit 

That sentient beings have planted in former lives, 

The buddhas perceive who are mature 

And who are not. 

Considering this in various ways 

And understanding the distinctions completely, 

The buddhas teach the single path, 

Explaining it as three 

In accordance with what is appropriate.

(妙法蓮華經第四品 信解之4)

爾時摩訶迦葉。欲重宣此義。而說偈言。

　我等今日　　聞佛音教　　歡喜踊躍

　得未曾有　　佛說聲聞　　當得作佛

　無上寶聚　　不求自得　　譬如童子

　幼稚無識　　捨父逃逝　　遠到他土

　周流諸國　　五十餘年　　其父憂念

　四方推求　　求之既疲　　頓止一城

　造立舍宅　　五欲自娛　　其家巨富

　多諸金銀　　車磲馬腦　　真珠琉璃

　象馬牛羊　　輦輿車乘　　田業僮僕

　人民眾多　　出入息利　　乃遍他國

　商估賈人　　無處不有　　千萬億眾

　圍繞恭敬　　常為王者　　之所愛念

　群臣豪族　　皆共宗重　　以諸緣故

　往來者眾　　豪富如是　　有大力勢

　而年朽邁　　益憂念子　　夙夜惟念

　死時將至　　癡子捨我　　五十餘年

　庫藏諸物　　當如之何　　爾時窮子

　求索衣食　　從邑至邑　　從國至國

　或有所得　　或無所得　　飢餓羸瘦

　體生瘡癬　　漸次經歷　　到父住城

　傭賃展轉　　遂至父舍　　爾時長者

　於其門內　　施大寶帳　　處師子座

　眷屬圍遶　　諸人侍衛　　或有計算

　金銀寶物　　出內財產　　注記券疏

　窮子見父　　豪貴尊嚴　　謂是國王

　若是王等　　驚怖自怪　　何故至此

　覆自念言　　我若久住　　或見逼迫

　強驅使作　　思惟是已　　馳走而去

　借問貧里　　欲往傭作　　長者是時

　在師子座　　遙見其子　　默而識之

　即勅使者　　追捉將來　　窮子驚喚

　迷悶躄地　　是人執我　　必當見殺

　何用衣食　　使我至此　　長者知子

　愚癡狹劣　　不信我言　　不信是父

　即以方便　　更遣餘人　　眇目矬陋

　無威德者　　汝可語之　　云當相雇

　除諸糞穢　　倍與汝價　　窮子聞之

　歡喜隨來　　為除糞穢　　淨諸房舍

　長者於牖　　常見其子　　念子愚劣

　樂為鄙事　　於是長者　　著弊垢衣

　執除糞器　　往到子所　　方便附近

　語令勤作  　  既益汝價　    并塗足油　　

    飲食充足  　  薦席厚煖　    如是苦言　　

    汝當勤作   　又以軟語　 　若如我子　　

    長者有智   　漸令入出　 　經二十年　　

    執作家事  　  示其金銀　　真珠頗梨　　

    諸物出入    　皆使令知　　猶處門外　　

    止宿草庵    　自念貧事　　我無此物　　

    父知子心    　漸已廣大　　欲與財物　　

    即聚親族    　國王大臣　　剎利居士　　

    於此大眾  　  說是我子　　捨我他行　　

    經五十歲    　自見子來　　已二十年　　

    昔於某城    　而失是子　　周行求索　　

    遂來至此    　凡我所有　　舍宅人民　　

    悉以付之    　恣其所用　　子念昔貧　　

    志意下劣    　今於父所　　大獲珍寶　　

    并及舍宅    　一切財物　　甚大歡喜　　

    得未曾有    　佛亦如是　　知我樂小　　

    未曾說言    　汝等作佛　　而說我等　　

    得諸無漏    　成就小乘　　聲聞弟子　　

    佛勅我等    　說最上道　　修習此者　　

    當得成佛    　我承佛教　　為大菩薩　　

    以諸因緣    　種種譬喻　　若干言辭　　

    說無上道    　諸佛子等　　從我聞法　　

    日夜思惟    　精勤修習　　是時諸佛　　

    即授其記    　汝於來世　　當得作佛　　

    一切諸佛    　祕藏之法　　但為菩薩　　

    演其實事    　而不為我　　說斯真要　　

    如彼窮子    　得近其父　　雖知諸物　　

    心不希取    　我等雖說　　佛法寶藏　　

    自無志願    　亦復如是　　我等內滅　　

    自謂為足  　  唯了此事　　更無餘事　　

    我等若聞    　淨佛國土　　教化眾生　　

    都無欣樂    　所以者何　　一切諸法　　

    皆悉空寂    　無生無滅　　無大無小　　

    無漏無為       如是思惟　　不生喜樂　　

    我等長夜  　 於佛智慧　　無貪無著　　

    無復志願   　而自於法　　謂是究竟　　

    我等長夜   　修習空法　　得脫三界　　

    苦惱之患   　住最後身　　有餘涅槃　　

    佛所教化   　得道不虛　　則為已得　　

    報佛之恩   　我等雖為　　諸佛子等　　

    說菩薩法   　以求佛道　　而於是法　　

    永無願樂   　導師見捨　　觀我心故　　

    初不勸進   　說有實利　　如富長者　　

    知子志劣   　以方便力　　柔伏其心　　

    然後乃付   　一切財物  　佛亦如是　　

    現希有事　   知樂小者  　以方便力　　

    調伏其心   　乃教大智  　我等今日　　

    得未曾有　　非先所望  　而今自得　　

    如彼窮子　　得無量寶  　世尊我今　　

    得道得果　　於無漏法  　得清淨眼　　

    我等長夜　　持佛淨戒  　始於今日　　

    得其果報　　法王法中  　久修梵行　　

    今得無漏　　無上大果  　我等今者　　

    真是聲聞　　以佛道聲  　令一切聞　　

    我等今者　　真阿羅漢  　於諸世間　　

    天人魔梵　　普於其中  　應受供養　　

    世尊大恩　　以希有事  　憐愍教化　　

    利益我等　　無量億劫  　誰能報者　　

    手足供給　　頭頂禮敬  　一切供養　　

    皆不能報　　若以頂戴  　兩肩荷負　　

    於恒沙劫　　盡心恭敬  　又以美饍  　

    無量寶衣　　及諸臥具  　種種湯藥　　

    牛頭栴檀　　及諸珍寶  　以起塔廟　　

    寶衣布地　　如斯等事  　以用供養　　

    於恒沙劫　　亦不能報  　諸佛希有　　

    無量無邊　　不可思議  　大神通力　　

    無漏無為　　諸法之王  　能為下劣　　

    忍于斯事　　取相凡夫  　隨宜為說　　

    諸佛於法　　得最自在  　知諸眾生　　

    種種欲樂　　及其志力  　隨所堪任　　

    以無量喻　　而為說法  　隨諸眾生　　

    宿世善根　　又知成熟  　未成熟者　　

    種種籌量　　分別知已  　於一乘道　　

    隨宜說三

Bibiau Hxuad Lenhuex Qingx (sir-3)

Sewjunx! Dua huwongx diongxjiaw dyrr si Zulaii. Guanw jiaxee dyrr cincniu si Vuddyy ee qniaw. Zulaii marr dniardnia qongw guanw si qniaw. Sewjunx! Guanw in’ui u snax jiongw kow, dirr snesiw lairdew sriu jiongxjiongw vikzet qapp kyxnauw, behik, budix, hingr jipdiok siyxsingg ee hxuad. Qimzit Sewjunx hro guanw suuii diyhh siauduu jiongxjiongw cincniu vunr ee biurlun. Guanw dirr siyxsingg ee hxuad qutlat jingjinr did diyc jit zit liappuann ee dairqer. Did .diyc liauxau, simlai dua hnuahiw, qaqi qamxqag u qraur :ar, dyrr sniu qongxx in'ui dirr Vudhuad u qutlat jingjinr, soxx did .diyc .ee jiokk je.

Mrqycc Sewjunx jaw dyrr jaix guanw simlai qac'ir qycc jipdiok qerlo ee siyxsingg, dyrr suijai guanw, m quanw guanw, byy jyr hunved duiww guanw qongxx, 'Linw iarr tangx did diyc Zulaii diqenr ee vyxjong.' Sewjunx iong hongvven ee ligliong suecbingg Zulaii ee diwhui. Guanw an’ Vuddyy did diyc jit zit liappuann ee dairqer, liahjunw did diyc dua singjiu, duiww jitt xee Dairsing byy jiwhiongr kir duiqiuu. 

Guanw qycc liahjunw Zulaii ee diwhui si uirr jiongww posad decc kaisi qapp enxsuad, mrjiacc qaqi dirr jitt hxang byy jiwguan. 

Si anwjnuaw lehh? Vuddyy jai'ngiaw guanw simlai hingr siyxsingg ee hxuad, iong hongven ee ligliong suisun guanw. Guanw m jaix qaqi jinjniar si vut ee qniaw.

Jitmaw guanw jiacc jaix, Sewjunx dirr vut ee diwhui byy dangwsngx. Si anwjnuaw lehh? Guanw an’ sikzit ixlaii jinjniar si vuddyy ee qniaw, mrqycc dna' hingr siyxsingg ee hxuad. Narr guanw u hingwcur beh yc Dairsing, Vuddyy dyrr e uirr guanw enxsuad Dairsing ee Hxuad. Dirr jitt vxo qingx, dna’ enxsuad Itvudsingg. 

Sikzit dirr posad binrjingg u jikvi sniabunn dna' hingr siyxsingg ee hxuad, mrqycc Vuddyy sidjai u iong Dairsing decc qauwhuar. Soxiw guanw qongw guanvunw byy simx beh duiqiuu, qimzit huat’ongg ee dua vyxjong jurzenn qaur. Vut ee qniaw soxx ingqaix did .diyc .ee, guanw longxx u did .diyc."

(The Lotus Sutra - Chapter IV Willing Acceptance 3)

“O Bhagavat! This very wealthy man is the Tathāgata, and all of us are the heirs of the Buddha. The Tathāgata has always said that we are his children. Because of the triple sufferings, O Bhagavat, we experienced pain, were confused, ignorant and attached to inferior teachings in life after life. Today the Bhagavat has made us think about getting rid of the dung of fallacies regarding the reality of the world and that, in this respect, we diligently strove to attain the nirvana only as one seeking a salary for a single day’s labor. We had already attained it and were extremely happy and satisfied with it. We said to ourselves: Because we have made diligent efforts to comprehend the Buddha’s teaching we have attained a great deal. 

“But the Bhagavat had formerly perceived that we were attached to desires and content with lowly aspirations. While letting us be so he did not explain that we were to have a portion of the treasure house of the Tathāgata’s wisdom and insight. Through the power of skillful means the Bhagavat has taught the wisdom of the Tathāgatas. Although we had attained nirvana from the Buddha as our salary for one day’s labor, we thought we had attained much and did not seek the Mahayana. 

“Furthermore, we have manifested and explained the wisdom of the Tathāgata for the bodhisattvas; but we ourselves had no aspirations regarding it. 

“Why is this? The Buddha, knowing that we were content with lowly aspirations, taught us according to what is appropriate through the power of skillful means. But we did not know that we really were the heirs of the Buddha. 

“Now we fully know that the Bhagavat is unstinting in regard to the wisdom of the buddhas. What is the reason for this? We have actually been the heirs of the Buddha from long ago, even though we only yearned for the inferior teaching. If we had yearned for the superior teaching, then the Buddha would have taught the teachings of the Mahayana to us. Yet, in this sutra he has taught only the single vehicle. 

“Now, in the past the Buddha reviled the śrāvakas—those who yearned for the inferior teaching—in the presence of the bodhisattvas, but actually the Buddha inspired them also with the Mahayana. That is why we say that though we originally had no desire to seek the great treasure of the King of the Dharma it has now come to us unsought and unawaited. We have all attained what we should attain as the heirs of the Buddha.” 

(妙法蓮華經第四品 信解之3)

世尊。大富長者則是如來。我等皆似佛子。如來常說我等為子。世尊。我等以三苦故。於生死中受諸熱惱。迷惑無知樂著小法。今日世尊。令我等思惟蠲除諸法戲論之糞。我等於中勤加精進得至涅槃一日之價。既得此已心大歡喜自以為足。而便自謂。於佛法中勤精進故。所得弘多。然世尊。先知我等心著弊欲樂於小法。便見縱捨不為分別。汝等當有如來知見寶藏之分。世尊以方便力說如來智慧。我等從佛得涅槃一日之價。以為大得。於此大乘無有志求。我等又因如來智慧。為諸菩薩開示演說。而自於此無有志願。所以者何。佛知我等心樂小法。以方便力隨我等說。而我等不知真是佛子。今我等方知。世尊於佛智慧無所悋惜。 所以者何。我等昔來真是佛子。而但樂小法。若我等有樂大之心。佛則為我說大乘法。於此經中唯說一乘。而昔於菩薩前毀呰聲聞樂小法者。然佛實以大乘教化。是故我等說本無心有所悕求。今法王大寶自然而至。如佛子所應得者皆已得之。

Bibiau Hxuad Lenhuex Qingx (sir-2)

Sewjunx! Guanw jitmaw hnuahiw qongw jit xee piwzu laii suecbingg jitt xee iwgi. Kyxviw u jit xee jiyw huer budix :ee, lirkuix laurve jauw kir vadd qog druar jiokk quw, jap huer, zi-jap huer, itdit qaur go-jap huer. Nihuer dua iurqycc sanwciah, kunwkow, ix siwqer punpyx qriuu isit, jiamrjiam qniaa hiongr vunxqog. Inx laurve jinwjingg dyrr laii, cue qniaw cue byy diyc, dirr jitt xee sniaa diamr lehh. 

Inx daux dua huwquir, jaivyw buliong, qimginn, liulii, san'oo, hoxpig qapp juixjnix dingxdingw, cngkor kngr qaxx dni dni dni. Ix u jerje lovok, qasinn qapp suxiongxlangg, qycc u cnxiu-ciax qapp bew-ciax, ixqip busor ee guu qapp ngiuu. Ix ham' jerje qog u juqimx ongxlaii, ham' ix jyr singliw :ee iarr jiokk je. 

Hitt sii sanwciah qniaw iulik jerje cuanlok, qinglik jerje qokqax qapp sniaci, quibuew qaur inx laurve soxx druar ee sniaa. Laurve suliam qniaw, ham’ qniaw lirvet go-jap gua dxangx, m bad duiww lang'g qongw jitt qnia dairjir, dna’ qaqi simlai decc sniu decc hiyrhuew, qaqi sniu qongxx 'Guaw lau :ar, u jerje jaibut, qimginn qapp dinvyw dirr cngkor dni muaw muaw, mrqycc byy qniaw, itdanr siw .kir, jaibut snruar .kir byy .kir, byy langg tangx qauqo.' 

Mrjiacc diddit decc sniu, ix muixx vaiw sniu kiw diyc qniaw dyrr anxnex sniu, ‘Guaw narr cue diyc qniaw, qra jaibut qauqo hro :ix, dyrr tangx ansimx, kuaiwlok, byy qycc u iulu.’

Sewjunx! Hitt sii sanwciah qniaw siwqer decc jyr langg' iongvok, bu'iwqanx laii qaur inx laurve ee cur. Ix dirr mngg-vnix kia lehh, hng hng knuar diyc laurve jre dirr sraix-aw-cngg, kax dac dirr vyxquir ee kadac. U jerje brahmin, ksatriya qapp qusu qiongqingr uii dirr ix sinkuvnix. U qewdat cingban ee jinjux-judui qra ix ee sinkux jngsig qaxx jiokk jonggiamm. Suxiongrlangg qapp lovok giaa vec huddinn kia dirr jyxiu. Cngg dingxbin u kamr vyxquir ee dniuwlii, u huex-dongrhuanx suii .lyc. Tokax u hiur pangjuiw, dinquir ee huex siwsnuar. Vyxbut jit vaii jit vaii, c.-cutzip-z. tec laii hro ix. U jitt hy jiongxjiongw jonggiamm ee jngsig, ix ee uidig dedvet junquir. 

Sanwciah qniaw knuar diyc laurve u jiacc dua ee quanser, simlai qamxqag kiongxvor, hiyrhuew laii qaur jiax, amr amr anxnex sniu, 'Jitt xee si ongg iacc si ongjok, m si guaw hro langg' cniar e tangx did diyc mic ee soxjai, vutzuu kir sanwciah ee lxiw, su'iaur lydongrjiaw ee derhngx, isit kacc kuair did .diyc. Narr quxdngg diamr jiax, qnaxx e qiongg vig guaw kir jywqangx.’ 

Anxnex sniu liauxau, ix qnuaxqinw jauw .kir. Hitt sii hyxgiac diongxjiaw dirr sraix-aw-jxy knuar diyc qniaw sui' zin .cud .laii, simlai dua hnuahiw, dyrr anxnex sniu, ‘Guaw siukngr ee jaibut, dnaxx u langg tangx qauhur. Guaw dniardnia suliam jitt xee qniaw, itdit qnir be diyc, hutzenn ix qaqi laii. Jex duxhyw si guaw soxx brang :ee. Guaw suizenn u huer iauxx jiokk tniawsiyh :ix.’ 

Ix dyrr paiwkenw vnix:a ee langg qnuaxqinw kir qra ziog dywdngw .laii. Hitt sii suwjiaw qnuaw beh kir qra liah. Sanwciah qniaw gonggniac, dua sniax huah qongxx, ‘Guaw byy huan .langg, sniaw inqor beh liah .guaw?’ 

Suwjiaw qyckacc vikced beh qra liac, gni beh qra kanx .dngw .kir. Hitt sii sanwciah qniaw qaqi anxnex sniu, ‘Byy jue virr siuqimr, jitt huee vitdnia e siw.’ 

Ix simlai qyckacc kiongxhongg, be cuanxkuir, hrun dyw jairr de. Laurve hng hng knuar .diyc, dyrr qra suwjiaw qongw, ‘Byy su’iaur jitt xee langg :ar, mair qiongg qiyr ix laii. Iong lingw juiw qra puah bin, hro ix cingcniw. Mair qycc qra qongw sniaw.’ 

Si anwjnuaw lehh? Laurve jaix qniaw jiwhiongr vibii, qaqi ee jaihur qapp derui, qniaw jin' pnaiw jiapsiu. Bingjaix si qniaw, ix iong hongven ee honghuad, byy qa’ngg qongw jitt xee langg si qaqi ee qniaw. 

Suwjiaw qra qongw, ‘Guaw jitmaw vangr liw jauw, suijai liw kir.’ Sanwciah qniaw hnuaahiw qaxx be qor .did, an’ tokax kiw .laii jenongw sanwciah ee lxiw qriuu isit. 

Hitt sii, diongxjiaw sed hongven beh snriaa inx qniaw laii. Ix amwdiongx paiwcenw nng xee hingsig jiaujui byy uidig :ee, qra inx qongw, ‘Linw kir cue hitt xee sanwciah qniaw diyhh dauc dauc aw qra qongw, qongxx jiax u kangkuer tangx jyr, qangjnii dingvue. Sanwciah qniaw narr dac'ingr, dyrr hro ix laii jyr kangkuer. Ix narr mng qongxx beh jyr sniaw, dyrr tangx qra qongw, cniar ix vniar vunr. Linw nng xee e cam’ ix dauwdin jyr.’ 

Hitt sii, nng xee suwjiaw dyrr kir cue sanwciah qniaw, cue .diyc liauxau dyrr qra dingxquann ee dairjir qra ix qongw. Hitt sijun, sanwciah qniaw singx tec qangjnii liauxau dyrr ham' inx kir vniar vunr. 

Inx laurve knuar diyc qniaw, iurr linbinw iurr qenwquair. Qycc quer quiw zit, ix an' tang'axqeh, hng hng knuar diyc qniaw ee sinngiaw si lramw qycc sanw, jiaujui, qui' sinkux vunwtoo qapp din'aix, jiokk lacsab, byy cingkir, dyrr qra jngsig hogjongx ee judui qapp sewnngw jiaxee vrag .lyc .laii, ngua cing iurr puar iurr lacsab ee snxax, muaw srinx din'aix, jniar ciuw giaa vniar vunr ee kiwqu, qig jit xee hro langg' qniax ee kuanw, qra jerje decc jywqangx :ee qongw, ‘Linw diyhh qutlat jycsid, m tangx vindnua.'

Ix iong hongven ee honghuad jiapqin inx qniaw, qycc qra qongw, 'Siauwlenn :ee,  liw dyrr diamr jiax jyr, m tangx qycc kir vadd xui, e qra liw qrax qangjnii. Zidsiongg su’iaur ee angwdang, biw, mi, iamm qapp cor jitt lxui ee mihqnia, liw longxx benw kir huanlyw jiaxee. Iarr u lau ee suxiongrlangg hro liw cesaiw. Liw su’iaur sniaw, ix longxx e teqiongx hro :liw. Liw tangx hongwsimx. Guaw cincniu linw laurve, m hyw qycc iulu. Si anwjnuaw lehh? Guaw nihuer je :ar, liw iauxx siauwlenn. Liw jycsit be kipenr, be vindnua, be dowhun qycc byy uanwgenn. Guaw longxx byy knuar diyc liw u cincniu qitax jywqanglangg hiaxee pnaiw sibkuir. Jurr qimzit ixau, guaw qra liw knuar jyr si cinsniqniaw.’ Liammisii, diongxjiaw dyrr qra ix hy miaa qiyr jyr qaqi ee qniaw.

Hitt sijun, sanwciah qniaw suizenn hnuahiw u jitt hy jygi, iaxx liahjuw qaqi si vijen ho'ngg cniar :ee. In'ui jitt xee enqor, dirr zi-jap nii lairdew, ix itdit decc vniar vunr. Qingquer jit dnxua siqanx liauxau, horsiongx u sanxsingx sinwnai. Suizenn cutzip jurjai, ix iaxx si diamr dirr guanvunw ee soxjai.

Sewjunx! Hitt sii diongxjiaw puawvni, jaix qaqi decbeh siw :ar, dyrr qra sanwciah qniaw qongw, ‘Guaw jitmaw u jerje qimginn qapp dinvyw, cngkor dni muaw muaw. Qidiongx ee lairvnuaa, liw longxx rair jaix. Guaw ee sim'ir liw qaidongx texhue. Si anwjnuaw lehh? Jitmaw guaw ham' liw byy jingcax. Diyhh qingrqax iongsimx, m tangx hro byy .kir.’ 

Hitt sii, sanwciah qniaw jiksii siurqaur, jaix soxu mihqnia, qimginn, dinvyw qapp jerje cngkongr ee siujongg, uirr beh qiucuw jit dxngr ee iwsur dy' byy. Mrqycc ix iauxx dirr guanvunw ee soxjai, vibii ee simx iaxx berdangr siawsag. 

Qycc qingquer byy zuarr quw, laurve jai'ngiaw qniaw ee simx jiamrjiam kuix, tangx singjiu dua jiwhiongr, jaix qniaw duiww jinwjingg ee simtair, qaqi u qamxqag qenwsiaur. Limjiongx ee sii, ix qiyr jitt xee qniaw ham' cinjok qniwbin. Qok’ongg, dairsinn, ksatriya qapp qusu iarr longxx jurjip .laii. Ix dyrr suanvyr qongxx, ‘Qok'ui diyhh jaix, jitt xee si guaw ee qniaw, si guaw snix :ee. Ix dirr bxow jit xee sniaa lirkuix guaw dyjauw .kir, qo' srinx sinkow go-jap gua dxangx. Ix vundew ee miaa si bxow bxow, guaw ee miaa si bxow qxah. Guaw sikzit dirr vunxsniaa simlai iuciuu siwqer cue, hutzenn dirr jiax duw .diyc. Jitt xee sidjai si guaw ee qniaw. Guaw jinjniar si ix ee laurve. Jitmaw guaw soxu itcer jaibut longxx si qniaw soxiuw. Jinwjingg ee siujix, siaur ee cutzip, qniaw longxx jin' jaix.’ 

Sewjunx! Hitt sii sanwciah qniaw tniax diyc laurve anxnex qongw, jiksii did diyc ixjaw m bad u ee dua hnuahiw. Ix anxnec sniu, ‘Guaw guanvunw byy simx beh duiqiuu sniaw. Qimzit jitt xee vyxjongr jurzenn laii qaur.’

(The Lotus Sutra - Chapter IV Willing Acceptance 2)

“O Bhagavat! We now wish to give an illustration to clarify what we mean: Suppose there were a man who, when he was still a child, left his father and ran away. Living in another region for a long time he passed the age of ten, twenty, even fifty years. The older he got the more impoverished he became. He went searching everywhere for food and clothing, and while he was wandering about he started back by chance in the direction of his native country. From the first the father had looked for his son but in vain; in the meantime he had stayed in the city and become extremely wealthy, and now possessed uncountable treasures.

“[The father’s] storehouses were all filled to overflowing with gold, silver, lapis lazuli, coral, amber, crystal, and other such things. He had many servants, subordinates, and clerks as well as innumerable elephants, horses, carriages, cows, and sheep. He profited through lending and his trade with other countries was also great. 

“Then the impoverished son, after wandering through many villages, from one country and city to another, finally reached the city where his father lived. Although the father had constantly thought about the son from whom he had been separated for over fifty years, he nevertheless had spoken to no one about it. He brooded and grieved in his heart, thinking to himself: I have become old and feeble; and although I have many treasures, and storehouses filled with gold, silver, and precious jewels, I have no son. When I die my treasures will be scattered and lost for lack of someone to whom to entrust them. 

“It was for this reason that he was always thinking anxiously about his son. He also thought: If I could get my son back and leave my fortune to him I would be relieved and happy, and without further worry. 

“O Bhagavat! At that time the impoverished son, who had been wandering about, taking odd jobs, by chance finally reached his father’s house. Standing at the side of the gate he saw his father in the distance sitting on the lion seat with his feet propped up on a jeweled stool, respectfully surrounded by many brahmans, kṣatriyas, and householders. His body was adorned with pearl necklaces worth thousands of myriads. He was attended on both sides by clerks and servants holding whisker fans. Above was a jeweled canopy with various hanging flowered banners. Perfume was sprinkled on the ground, which was strewn with a variety of beautiful flowers. There were rows of precious objects, and people were coming and going, buying and selling. With various trappings such as these, the father appeared very majestic indeed. 

“The impoverished son, seeing his father wielding such great power, became terrified and regretted that he had ever come to that place. He thought to himself: He must be a king or of a similar rank. This is not a place where I can obtain things as a hired worker. It would certainly be better for me to go to a poor village, a place where I can use my ability and easily obtain clothing and food. If I stay here for very long I will be seized and put to forced labor. 

“Thinking this way, he quickly fled. At that time the wealthy man, sitting on the lion seat, realized that he had seen his son and became extremely happy. He then thought: Now there is someone to whom I can leave my fortune and treasures. I have been constantly thinking about my son but had no way to meet him, and now suddenly he has come. This is exactly what I wanted. Although I am old I still yearn for him. 

“The man immediately dispatched his attendants to chase his son and bring him back. Then the attendants quickly ran and overtook him. The impoverished son was frightened and cried out in fear: I did nothing wrong! Why are you seizing me? 

“The attendants grabbed him more firmly and forced him to return. Then the impoverished son thought: They have seized me even though I have done nothing wrong. I shall certainly be killed. 

“He was so terrified that he collapsed unconscious on the ground. His father, seeing this from a distance, told the attendants: I don’t need him. Don’t force him to come! Pour cold water on his face and bring him to consciousness. Don’t say anything more to him. 

“What was the reason for this? The father knew that his son was of lowly aspiration, and that his own wealth and position would cause him problems. Although the father knew without doubt that the man was his son, he used skillful means and did not say to others, ‘This is my son.’ 

“The attendant then said to the son: You are free to go wherever you wish. “Then the impoverished son, happy because he had never felt such relief, stood up and went to a poor village to seek for food and clothing. 

“At that time, wanting to get his son back, the wealthy man employed skillful means and secretly dispatched two attendants of wretched and humble appearance. He said to them: Approach the impoverished fellow and gently tell him that there is a place for him to work where he will be paid double. If he gives his assent then bring him back to work. If he asks you what kind of work there is for him to do, tell him that he will be employed to sweep dung and that both of you will work with him. 

“Then the two attendants immediately went in search of the impoverished son. When they found him they told him this. At that time he took his pay and immediately went to work sweeping dung. 

“The father, seeing his son, felt pity and wondered what to do. Then one day while looking through the window he saw his son in the distance appearing emaciated and wretched, soiled with dung and dirt. The father took off his necklaces, fine garments, and ornaments and put on torn, filthy clothes. Covering himself with dirt and taking a dung sweeper in his right hand, he made himself look fearsome. He said to his workers: ‘Work hard and don’t be lazy!’ 

“Through this kind of skillful means he was able to approach his son. He spoke to him further saying: You! I want you to always work here. Don’t go anywhere else and I will pay you more. There will be no difficulty in getting the things you need, like utensils, rice, noodles, salt, and vinegar. I also have an old servant. If you need him I’ll give him to you. Be at ease! I am just like your father, so don’t worry about anything! Why am I doing this? Because I am old and you are still young. Whenever you work you are never lazy or sullen and never complain. I never see in you the bad qualities the other workers have. From now on you will be just like my own son. 

“Then the wealthy man immediately addressed him as his child. At that time, even though the impoverished son rejoiced at being treated this way, he nevertheless still considered himself a humble employee. For this reason his father let him continue to sweep dung for twenty years. At the end of this period of time each had come to trust the other. Yet even though the son had free access to his father’s house, he still lived in the same place as before. 

“O Bhagavat! One day the wealthy man became ill and knew he was going to die before long. He said to the impoverished son: Thisis what I have been thinking and I want you to understand my intentions: I now have plenty of gold, silver, and precious treasures filling my storehouses. Get to know exactly how much is being taken in and out of them. Why do I want you to do this? Because you and I are one and the same. Take good care of our fortune and don’t let it be lost! 

“Then the impoverished son obeyed his instructions. Although he learned everything about the gold, silver, precious treasure, and the storehouses, he never wanted to take even the least amount. Nevertheless he still lived in the same place as before and was still not able to get rid of his feeling of inferiority. 

“After a short time had passed the father knew that his son’s mind had become composed, that his will had increased, and that he was ashamed of his former feelings. When the father was just on the verge of death he ordered his son to meet the king, ministers, kṣatriyas, householders, and relatives, who had already assembled there. The father then declared: This is my son, my own progeny. When we were in a certain city he left me and fled. He wandered around for more than fifty years undergoing hardships. His original name is Such-and-such, and my name is Such-and-such. Long ago when I was in that city I worried and searched for him. At last and unexpectedly I met up with him. This is my true son and I am, in truth, his father. All of the fortune I now possess belongs to my son. He already knows about our finances.

“O Bhagavat! At that time the impoverished son, hearing what his father said, became extremely happy at having obtained such an unprecedented experience. Then he thought: I never even considered receiving this; nevertheless, this treasure house has come into my possession, though unsought and unawaited. 

(妙法蓮華經第四品 信解之2)

世尊。我等今者。樂說譬喻以明斯義。譬若有人年既幼稚。捨父逃逝久住他國。或十二十至五十歲。年既長大加復窮困。馳騁四方以求衣食。漸漸遊行遇向本國。其父先來。求子不得。中止一城。其家大富財寶無量。金銀琉璃珊瑚虎珀頗梨珠等。其諸倉庫悉皆盈溢。多有僮僕臣佐吏民。象馬車乘牛羊無數。出入息利乃遍他國。商估賈客亦甚眾多。時貧窮子。遊諸聚落經歷國邑。遂到其父所止之城。父母念子。與子離別五十餘年。而未曾向人說如此事。但自思惟心懷悔恨。自念老朽多有財物。金銀珍寶倉庫盈溢。無有子息。一旦終沒財物散失。無所委付。是以慇懃每憶其子。復作是念。我若得子委付財物。坦然快樂無復憂慮。世尊。爾時窮子。傭賃展轉遇到父舍。住立門側。遙見其父踞師子床寶机承足。諸婆羅門剎利居士皆恭敬圍繞。以真珠瓔珞價直千萬莊嚴其身。吏民僮僕手執白拂侍立左右。覆以寶帳。垂諸華幡。香水灑地。散眾名華。羅列寶物出內取與。有如是等種種嚴飾。威德特尊。窮子見父有大力勢。即懷恐怖。悔來至此。竊作是念。此或是王。或是王等。非我傭力得物之處。不如往至貧里肆力有地。衣食易得。若久住此。或見逼迫強使我作。作是念已。疾走而去。時富長者。於師子座見子便識。心大歡喜。即作是念。我財物庫藏。今有所付。我常思念此子。無由見之。而忽自來。甚適我願。我雖年朽猶故貪惜。即遣傍人急追將還。爾時使者疾走往捉。窮子驚愕稱怨大喚。我不相犯何為見捉。使者執之愈急強牽將還。于時窮子自念。無罪而被囚執此必定死。轉更惶怖悶絕躄地。父遙見之。而語使言。不須此人。勿強將來。以冷水灑面令得醒悟。莫復與語。所以者何。父知其子志意下劣。自知豪貴為子所難。審知是子。 而以方便不語他人云是我子。使者語之。我今放汝隨意所趣。窮子歡喜得未曾有。從地而起往至貧里以求衣食。爾時長者。將欲誘引其子。而設方便。密遣二人形色憔悴無威德者。汝可詣彼徐語窮子。此有作處倍與汝直。窮子若許將來使作。若言欲何所作。便可語之。雇汝除糞。我等二人亦共汝作。時二使人即求窮子。既已得之具陳上事。爾時窮子先取其價尋與除糞。其父見子愍而怪之。又以他日於窓牖中遙見子身。羸瘦憔悴糞土塵坌污穢不淨。即脫瓔珞細軟上服嚴飾之具。更著麁弊垢膩之衣。塵土坌身右手執持除糞之器。狀有所畏語諸作人。汝等勤作勿得懈息。以方便故得近其子。後復告言。咄男子。汝常此作勿復餘去。當加汝價。諸有所須瓫器米麵鹽醋之屬。 莫自疑難。亦有老弊使人。須者相給。好自安意。我如汝父勿復憂慮。所以者何。我年老大而汝少壯。汝常作時無有欺怠瞋恨怨言。都不見汝有此諸惡如餘作人。自今已後如所生子。即時長者更與作字名之為兒。爾時窮子。雖欣此遇。猶故自謂客作賤人。由是之故於二十年中常令除糞。過是已後。心相體信入出無難。然其所止猶在本處。世尊。爾時長者有疾。自知將死不久。語窮子言。我今多有金銀珍寶倉庫盈溢。其中多少所應取與。汝悉知之。我心如是當體此意。 所以者何。今我與汝便為不異。宜加用心無令漏失。爾時窮子。即受教勅領知眾物。金銀珍寶及諸庫藏。而無悕取一飡之意。然其所止故在本處。下劣之心亦未能捨。復經少時。父知子意漸已通泰成就大志自鄙先心。臨欲終時而命其子。并會親族。國王大臣剎利居士皆悉已集。即自宣言。諸君當知。此是我子。我之所生。於某城中捨吾逃走。伶俜辛苦五十餘年。其本字某。我名某甲。昔在本城懷憂推覓。忽於此間遇會得之。此實我子。我實其父。今我所有一切財物。皆是子有。先所出內是子所知。世尊。是時窮子聞父此言。即大歡喜得未曾有。而作是念。我本無心有所希求。今此寶藏自然而至。