Vuddyy qra jiongww bikiu qongw, “Duartongx Diwhui Jniawsiong Vut ee siurbing u go-vah sir-jap-bxan ig nayuta qiab. Jitt xui vut jre dirr dyrdniuu puar xmoo-qunx liauxau, guanvunw tangx did diyc anuttara-samyak-sambodhi, mrqycc qokk jiongw vudhuad byy henxbingg dirr ganxjenn. Zucuw qingquer jit siyw qiab simrjiww jap siyw qiab, ix kax tiappuann jre lehh, srinx qapp simx longxx byy dinxdang, mrqycc qokk jiongw vudhuad iaxx si byy dirr ganxjenn.
Hitt sijun, Trayastrimsa jerje tenzinn singx uirr hitt xui vut dirr poteciu-kax cux sraix-jyrui, quann jit yojana. Vut dirr jit xee jyrui tangx did diyc anuttara-samyak-sambodhi. Duxduxx jre kiw kir jitt xee jyrui, hitt sii jiongww Brahma ia tnix-huex, duarser u jit-vah yojana. Pangx hongx qra lenx .kir ee huex cuex jauw qycc lyc sinsenx ee huex.
Zucuw byy dng muaw jap siyw qiab qiong’iongw vut, simrjiww qaur ix beddo iaxx dniardnia lyc jitt hy huex-ho. Siwhngx Tenongg ee jerje tenzinn uirr qiong’iongw vut dniardnia longr tniqow. Cunx :ee jiongww tenzinn jraur tengak muaw jap siyw qiab, simrjiww qaur vut beddo iarr si zucuw.
Jiongww bikiu! Duartongx Diwhui Jniawsiong Vut quer jap siyw qiab, vudhuad jiacc henxbingg dirr ganxjenn, singjiu anuttara-samyak-sambodhi.
Jitt xui vut iauxx bue cutqex ee sijun u jap-lak xee qniaw. Dua hanr :ee qiyr jyr Jnanakara(Diwhui Luixjig). Muixx jit xee qniaw longxx u jiongxjiongw dinqii hyw sngw ee mihqnia. Tniax diyc laurve singjiu anuttara-samyak-sambodhi, longxx qra dinqii ee mihqnia vangwhe, jen'ongw vut ee soxjai. Inx ee laurbuw lrauu bagsaiw laii siy’ sangr. Inx ee a'qongx dngw lenw singwongg qapp jit-vah xee dairsinn ixqip qitax vaccingbanrig zinbinn longxx duer lecc qaur dyrdniuu qra vut uii lehh, longxx beh cinqin Duartongx Diwhui Jniawsiong Zulaii, beh qra ix qiong’iongw, qiongqingr, jundiong, qapp janwtanr.
Qaur xui, tauu qapp bin kap de duiww vut ee kax qingwvair liauxau, inx itsimx habjiongw giongxbong Sewjunx, iong jimgensix janwsiong qongxx:
Dua uidig Sewjunx
Uirr beh dro jiongwsingx
Dirr buliong ig qiab
Jiacc jniaa jyr vut
Soxu guan ixx uanvi
Jiokk hyw, qetsiongg buviw
Sewjunx jin’ hihanw
Jit jre jap siyw qiab
Sintew qapp kaciuw
Jing jing an'unw byy dinxdang
Ix ee simx dniardnia vyxcii diamrjing
M bad u sanwluan
Qiuwqingr ingxuanw jigbet
An'unw diamr dirr byy lrau ee Hxuad
Jitmaw qnir diyc Sewjunx
An’unw singjiu vuddy
Guanw did diyc hyw ee lirig
Kingwjiog dua hnuahiw
Jiongwsingx dniardnia iukow qapp huanlyw
Cincniu cnimii :ee byy dyrsux
M bad bedjin kow ee dy
M jaix diyhh qriuu qaixtuad
Dngg xia jingqax og giap
Jiongww tenzinn qiamxjiyw
An’ oamr zip kir oamr
Ingxuanw tniax be diyc vut ee miaa
Henrjai Vut did diyc jniawsiong
An’un byy lrau ee dy
Guanw qapp tnizinn ixqip langg
Incuw did diyc jueww dua ee lirig
Soxiw longxx kabtauu
Quiix busiong Sewjunx
(The Lotus Sutra - Chapter VII The Apparitional City 3)
The Buddha addressed the monks, saying: “The lifespan of this buddha Mahābhijñājñānābhibhū was five hundred and forty myriads of koṭis of nayutas of kalpas. When that buddha was seated on the terrace of enlightenment after having defeated Māra’s army, he tried to obtain highest, complete enlightenment, yet the Dharma of the buddhas did not appear to him. In this way, even after having sat cross-legged for one to ten intermediate kalpas, undisturbed in body and mind, the Dharma of the buddhas still did not appear to him.
“At that time a group of thirty-three devas first prepared for that buddha a lion seat one yojana in height under the bodhi tree, for this buddha was to attain highest, complete enlightenment on that seat. As soon as the Buddha sat on this seat, all the Brahmas rained down various heavenly flowers for a hundred yojanas around; periodically a fragrant breeze would blow away the withered flowers and they would rain down fresh ones.
“In this way they unceasingly paid homage to the Buddha for a full ten intermediate kalpas, raining down these flowers continuously until his parinirvāṇa. The devas of the four quarters constantly struck heavenly drums to honor the Buddha, and in the same way all the other devas made divine music for a full ten intermediate kalpas until his parinirvāṇa.
“O monks! The Dharma of the buddhas appeared to the Buddha Mahābhijñājñānābhibhū after ten intermediate kalpas had passed, and he attained highest, complete enlightenment.
“This Buddha had had sixteen children before he renounced household life. The eldest child was called Jñānākara. Each child had various kinds of rare toys. After hearing about their father’s attainment of highest, complete enlightenment, they all put aside their toys and set out for where the Buddha was. Weeping sad tears, their mothers saw them off. Their grandfather, the wheel-turning sage king, went with them, along with a hundred ministers and hundreds of thousands of myriads of koṭis of people. When they arrived at the terrace of enlightenment, they all wanted to approach the Tathāgata Mahābhijñājñānābhibhū, and pay homage and respect, honor, and praise him. They came up to him and bowed until their foreheads touched his feet, and then circled around him.
Attentively, with palms pressed together, they gazed at the Bhagavat and spoke these verses:
The Bhagavat of great, virtuous dignity,
In order to bring sentient beings to the path,
After immeasurable koṭis of kalpas
And perfecting all the vows,
Finally became a buddha.
How wonderful! There is nothing more auspicious!
The Bhagavat is truly extraordinary!
He sat tranquil for ten intermediate kalpas
With his body and limbs immobile.
His mind was always calm and never distracted.
He has attained ultimate, eternal tranquility,
And is firmly established
In the incorruptible Dharma.
Now seeing the Bhagavat,
Who has serenely attained the buddha path,
We receive benefit and celebrate
With great joy.
Sentient beings, ever suffering,
Are blind and without a teacher.
They are unaware of the path that leads
To the extinction of suffering,
Ignorant of the way to seek liberation.
From one blind state to the next, Those in the troubled states of being daily increase
While the devas decrease.
They never hear the Buddha’s name.
Now the Buddha has attained the highest,
Serene, and incorruptible Dharma.
Thus we and the devas and humans,
Shall obtain the greatest benefit.
Therefore we all bow and pay homage
To the highest Lord.
(妙法蓮華經第七品 化城喻之3)
佛告諸比丘。大通智勝佛。壽五百四十萬億那由他劫。其佛本坐道場破魔軍已。垂得阿耨多羅三藐三菩提。而諸佛法不現在前。如是一小劫乃至十小劫。結加趺坐身心不動。而諸佛法猶不在前。爾時忉利諸天。先為彼佛於菩提樹下。敷師子座。高一由旬。佛於此座。當得阿耨多羅三藐三菩提。適坐此座。時諸梵天王。雨眾天華面百由旬。香風時來吹去萎華更雨新者。如是不絕滿十小劫供養於佛。乃至滅度常雨此華。四王諸天。為供養佛常擊天鼓。其餘諸天作天伎樂滿十小劫。至于滅度亦復如是。諸比丘。大通智勝佛。過十小劫。諸佛之法乃現在前。成阿耨多羅三藐三菩提。其佛未出家時。有十六子。其第一者。名曰智積。諸子各有種種珍異玩好之具。聞父得成阿耨多羅三藐三菩提。皆捨所珍往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王。與一百大臣及餘百千萬億人民。皆共圍繞隨至道場。咸欲親近大通智勝如來。供養恭敬尊重讚歎。到已頭面禮足繞佛畢已。一心合掌瞻仰世尊。以偈頌曰。
大威德世尊 為度眾生故
於無量億劫 爾乃得成佛
諸願已具足 善哉吉無上
世尊甚希有 一坐十小劫
身體及手足 靜然安不動
其心常惔怕 未曾有散亂
究竟永寂滅 安住無漏法
今者見世尊 安隱成佛道
我等得善利 稱慶大歡喜
眾生常苦惱 盲瞑無導師
不識苦盡道 不知求解脫
長夜增惡趣 減損諸天眾
從冥入於冥 永不聞佛名
今佛得最上 安隱無漏道
我等及天人 為得最大利
是故咸稽首 歸命無上尊
