Hitt sijun, Duartongx Diwhui Jniawsiong Zualii siurr sibhongx jiongww Brahma ee ongg qapp jap-lak xui ongjuw ee cingxqiuu, jiksii qongw snax vaiw, longxjongw dngw jap-zi vxenr huatlenw. Bylun sabunn, brahma, tenzinn, xmoo, Brahma, qapp qitax sewqanx ee jiongwsingx longxx byy jaidiau dngw. Ix qongw kiw diyc kow, kow ee guan'inx, kow ee bedbyy, qapp kow bedbyy ee honghuad.
Ix qycc siongser qangxqaiw jap-zi inenn ee Hxuad. Bubingg snex cud hing'uii. Hing'uii snex cud iwsig. Iwsig snex cud miaa qapp hingtew. Miaa qapp hingtew snex cud lak xee zibkauw. Lak xee zibkauw snex cud jiapciog. Jiapciog snex cud qamxsiu. Qamxsiu snex cud air. Air snex cud jipdiok. Jipdiok snex cud junjai. Junjai snex cud snex. Snex snex cud lau, siw, iux, vrix, kow qapp huanlyw. Bubingg siaubet, hing'uii dyrr siaubet. Hing'uii siaubet, iwsig dyrr siaubet. Iwsig siaubet, miaa qapp hingtew dyrr siaubet. Miaa qapp hingtew siaubet, lak xee zibkauw dyrr siaubet. Lak xee zibkauw siaubet, jiapciog dyrr siaubet. Jiapciog siaubet, qamxsiu dyrr siaubet. Qamxsiu siaubet, air dyrr siaubet. Air siaubet, jipdiok dyrr siaubet. Jipdiok siaubet, junjai dyrr siaubet. Junjai siaubet, snex dyrr siaubet. Snex siaubet, lau, siw, iux, vrix, kow qapp huanlyw dyrr siaubet.
Vut dirr tenzinn qapp langg ee dairjiongr lairdew qongw jitt xee Hxuad ee sii, lak-vah-bxan ig najuta ee langg in’ui byy sriu itcer henrsiong ee ingxhiongw, dirr soxu u lrau ee simx did diyc qaixtuad, longxx did diyc cim'yr bibiau ee sendnia, snax jiongw bingtongx, lak jiongw sintongx, qapp veh jiongw qaixtuad.
Dirr ix derr zi, derr snax, qapp derr sir vaiw suathuad ee sii, cenbanrig Ganges Hyy suax ee sowliong najuta jiongwsingx iarr in’ui byy siurr itcer henrsiong ee ingxhiongw, dirr soxu u lrau ee simx did diyc qaixtuad. Jit'aursinx, jniaa jyr sniabunn :ee, sowliong si buliong-buvenx berdangr sngr kiw.
Hitt sijun, jap-lak xee ongjuw longxx siauwlenqex cutqex jyr samanera(sabix). Inx soxu ee qinx-dxir tongdat qycc lrai, diwhui tongtaur. Inx bad qiong’iongw quer vaccingbanrig xui vut, cingjing siuhak dua senrhingg, duiqiuu anuttara-samyak-sambodh. Inx longxx qra Vut qongw, ‘Sewjunx, jiaxee buliong vaccingbanrig u dairdig ee sniabunn longxx ixx u singjiu. Sewjunx, liw iarr qaidongx uirr guanw enxsuad anuttara-samyak-sambodh. Guanw tniax liauw longxx e qiongrdongg siuhak. Guanw ee jiwguan si did diyc Zulaii ee diqenr. Guanw simlai soxx sniu :ee, Vut longxx jaix.’
Hitt sijun, dngw lenw singwongg soxx daiwniaw ee dairjiongr lairdew u veh-bxan ig langg knuar diyc jap-lak xee ongjuw cutqex, iarr cingxqiuu beh cutqex. Ongg tniax liauw sui' dac’ingr.
Hitt sijun, hitt xui vut sriu samanera ee cingxqiuu, qingquer nng-bxan qiab liauw, dyrr dirr sir jiongw derjuw lairdew enxsuad Dairsing ee qingdenw, qiyr jyr Bibiau Hxuad Lenhuex Qingx, si qar posad ee Hxuad, virr vut soxx horliam. Jitt vxo qingx qongw liauw, jap-lak xee samanera uirr beh did anuttara-samyak-sambodhi, longxx qiongrdongg siurcii, togsiong, qaur hiongtongx. Enxsuad j itt vxo qingx ee sijun, jap-lak xui huad posatsimx ee samanera longxx siongsinr qapp jiapsiu. Sniabunn dairjiongr lairdew iarr u siongsinr qapp liauxqaiw :ee. Qitax jiongwsingx u cenbanrig longxx u gihik.
Vut enxsuad jitt vxo qingx, qingquer veh-cingx qiab m bad tingjiw. Enxsuad jitt vxo qingx liauxau, ix dyrr zip kir anjing ee vangqingx, diamr dirr sendnia qingquer veh-bxan sir-cingx qiab.
Hitt sii, jap-lak xui huad posatsimx ee samanera jaix Vut zip kir vangqingx jigjing decc sendnia, qokqog jre kiw kir huatjy, iarr dirr veh-bxan sir-cingx qiab uirr sir jiongw derjuw hunvet enxsuad bibiau Hxuad Lenhuex Qingx, muixx jit xui longxx dro lak-vah-bxan ig najuta Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx, qra inx qawsi, hro inx did diyc lirig qapp hnuahiw, hro inx huad anuttara-samyak-sambodhi ee simx.
Duartongx Diwhui Jniawsiong Vut quer veh-bxan sir-cingx qiab liauxau, an’ samadhi kiw .laii, jen’ongw huatjy vinghyy jre lehh hiongr dairjiongw qongw, ‘Jiaxee jap-lak xee huad posatsimx ee samanera jinjniar hanxiuw. Inx soxu ee qinx-dxir tongdat qycc lrai, diwhui tongtaur, bad qiong’iongw buliong cenbanrig vut, dirr vut ee soxjai dniardnia siuhak dua senrhingg, siurcii vut ee diwhui, duiww jiongwsingx kaisi, hro inx jinwzip kir hitt lairdew. Linw qaidongx jiabjiap cinqin qra inx qiong’iongw. Si anwjnuaw lehh? Narr sniabunn, pratyekabuddha qapp jerje posad erdangr siongsinr jitt jap-lak xee posad soxx enxsuad ee qinghuad, cisiuw byy huixvongr, jiaxee langg tangx did diyc anuttara-samyak-sambodhi Zulaii ee diwhui.'"
Vuddyy qra jiongww bikiu qongw, "Jitt jak-lak xee posad dniardnia hnuahiw enxsuad Bibiau Hxuad Lenhuex Qingx. Muixx jit xee posad soxx qauwhuair ee lak-vah-bxan ig nayuta Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx, singsingx-sewser ham' posad dilehh, an’ hiax tniax diyc Hxuad longxx siongsinr qapp liauxqaiw. In'ui jitt xee enqor, inx tangx duw diyc sir-vah-bxan ig xui Vut Sewjunx, qaur jitmaw duw iauxx bue uann.
Jiongww bikiu! Guaw dnaxx qra linw qongw, hitt xui Vut ee derjuw, jap-lak xee sammanera, jitmaw longxx did diyc anuttara-samyak-sambodhi, dirr sibhongx qoktow henrjai decc suathuad, u buliong vaccingbanr ig xee posad qapp sniabunn jyr inx ee quanwsiok.
Inx qidiongx nng xee samanera dirr danghngx jyr vut, tauu jitt xee qiyr jyr Aksobhya dirr Abhirati(Hnuahiw Qog), lingrgua jit xee qiyr jyr Merukuta(Sumii Dingw). Danglamm u nng xui vut, jit xee qiyr jyr Simhaghosa(Sraix-Sniax), lingrgua jit xee qiyr jyr Simhadhvaja(Sraix-Siongr). Lamhngx u nng xui vut, jit xee qiyr jyr Akasapratisthita(Diamr Hukongx), lingrgua jit xee qiyr jyr Nityaparinirvrta(Siongsiongg Jigbet). Sailamm u nng xui vut, jit xee qiyr Indradhvaja(Hongder-Siongr), lingrgua jit xee qiyr jyr Brahmadhvaja(Brahma-Siongr). Saihngx u nng xui vut, jit xee qiyr jyr Amitayus, lingrgua jit xee qiyr jyr Sarvalokadhatupadravodvegapratyuttirna (Dro Itcer Sewqanx ee Kow qapp Huanlyw). Saivag u nng xui vut, jitt xee qiyr jyr Tamalapatracandanagandhabhijna (Tamalapatra Dnuahniux Sintongx), lingrgua jit xee qiyr jyr Merukalpa(Sumii Siongr). Vakhngx u nng xui vut, jit xee qiyr jyr Meghasvaradipa (Hunn Jurjai), lingrgua jit xee qiyr jyr Meghasvararaja (Hunn Jurjai Ongg). Dangvag ee vut qiyr jyr Sarvalokabhayacchambhitatvavidhvamsanakara (Pywhuai Itcer Sewqanx ee Kiongxvor qapp Qniahniaa). Derr jap-lak xee dyrr si guaw Sakyamuni Vut, dirr syvyy qoktow singjiu anuttara-samyak-sambodhi.
Jiongww bikiu! Guanw jyr samanera ee sii, qokqog qauwhuar buliong vaccingbanr ig Ganges Hyy suax sowliong hiacc je ee jiongwsingx. An’ guaw tniax diyc Hxuad :ee si uirdiyhh singjiu anuttara-samyak-sambodhi. Jiaxee jiongwsingx, qimzit u iauxx si sniabunn :ee. Guaw dniardnia qauwhuar inx anuttara-samyak-sambodhi. Jiaxee langg ingqaix ixx jitt xee qawhuad jiamrjiam zip vuddy. Si anwjnuaw lehh? Zulaii ee diwhui lann siongsinr qycc lann lixqaiw. Hitt sii soxx qauwhuar ee buliong Ganges Hyy suaw ee sowliong hiacc je ee jiongwsingx, dyrr si linw jiongww bikiu qapp guaw beddo liauxau, dirr birlaii sxer lairdew, sniabunn ee derjuw jiaxee.
Guaw beddo liauxau, qycc u derjuw m tniax jitt vxo qingx, vutdix iarr vutqag posad soxx qaix sidjenr :ee. Inx qaqi dirr soxx did .diyc ee qongdig snex cud beddo ee sniurhuad, sniu qongxx qaidongx zip liappuann. Guaw dirr qitax qog jyr vut, e u vadd jiongw miaa. Jiaxee langg suizenn snex cud beddo ee sniurhuad zip liappuann, dirr hitt xee qoktow qriuu vut ee diwhui, tniax diyc jitt vxo qingx. Inx dandanx tangx ixx Itvudsing did diyc beddo, byy qitax ciasingg, druu kir jiongww Zulaii hongven ee suathuad.
Jiongww bikiu! Narr Zulaii qaqi jaix liappuann ee sii qaur, jingwlangg qycc cingjing, sinwsimx qapp lixqaiw longxx qenqor, liauxqaiw kongsingr ee dyrliw cimzip sendnia, ix dyrr e jurjip jiongww posad qapp sniabunn dairjiongr uirr inx enxsuad jitt vxo qingx. Sewqanx vingrr byy ixx Zirsingg did diyc beddo :ee, dna’ ixx Itvudsingg jiacc tangx did diyc beddo.
Bikiu, linw diyhh jaix. Zulaii iong hongven hxuad cimx cimx jaix jiongwsingx ee singr. Kyxviw qongxx iwhiongr siysingg :ee cimx cimx jipdiok go hxang iogbong, soxiw vut uirr inx enxsuad liappuann. Jiaxee langg narr tniax .diyc dyrr e siongsinr qapp jiapsiu.
Kyxviw u jit diauu go-vah yojana guihiamw pnaiw qniaa ee og dy, dirr byy langg ee kongwiaw ciongbuanw kiongxvor. Setsuw u jerje jingwlangg beh quer jitt diauu dy qaur u dinvyw ee soxjai. U jit xui dyrsux, congbingg, u diwhui, duiww hiamw dy ee lorcauw jin' cingcyw, beh inxdy jingwlangg quer jitt xee pnaiw qniaa ee lo. Soxx inxdy ee jingwlangg, uree dirr dionglo qamxqag tiamw, dyrr qra dyrsux qongw, ‘Guanw jiokk tiamw qycc jiokk qniax, berdangr qycc jenjinr. Taujingg ee lo iaxx jin’ hng, jitmaw beh huantauu trer dywdngw.’
Dyrsux u jerje hongven ee hxuad, ix anxnex sniu, ‘Jiaxee langg jin’ kyxlinn. Anwjnuaw beh siawsag dua dinvyw, suacc beh huantauu qniaa dywter?’
Anxnex sniu liauw, ix iong hongven ee lat, dirr hiamw dy diongx:a quer snax-vah yojana ee soxjai venr jit jxy sniaa .cud .laii, qra jingwlangg qongw, ‘Linw m tangx qniahniaa, m tangx dywter. Jitmaw zip jitt xee dua sniaa, tangx dirr hiax hiyckunr, cinwcaiw linw beh jyr sniaw. Narr zip jitt xee sniaa jin' qinw did diyc an’unw, beh qycc jen’ongw dua dinvyw ee soxjai iarr tangx kir.’
Hitt sii, jiokk tiamw ee dairjiongr simlai dua hnuahiw, janwtanr jitt hy m bad u ee qinglik, qongw, ‘Lanw jitmaw benw kir og dy, jin' qinw tangx did diyc an’unw.’
Soxiw jingwlangg jinwzip venr .cud .laii ee sniaa, snex cud ixx dro quer lanquanx ee sniurhuad, snex cud ixx an'unw ee sniurhuad.
Hitt sii, dyrsux jaix jiaxee jingwlangg qacc ixx did diyc hiyckunr byy qycc hiacc tiamw, dyrr qra venr .cud .laii ee sniaa venr byy .kir, qra jingwlangg qongw, ‘Linw diyhh laii kir, dinvyw ee soxjai dyrr dirr hurqin. Duxjiah hitt jxy dua sniaa si guaw venr .cud .laii uirr beh hro linw hiyckunr narnia.’
Jiongww bikiu! Zulaii iarr si zucuw. Jitmaw jyr linw ee dua dyrsux, ix jaix jiongxjiongw snesiw-lordoo diongx u huanlyw, u og dy, u guihiamw qycc jiokk iau'uanw, linw ingqaix kir dro .quer.
Narr jiongwsingx dna’ tniax Itvudsingg, dyrr byy beh qnir vut, byy beh cinqin, e anxnex sniu, ‘Vuddy jiokk iau'uanw, diyhh dngquw noxlik qapp kikkow jiacc tangx jniaa vut.’ Vut jaix jiongwsingx ee simsingr lamxziok, dyrr iong hongved ee lat dirr diongdoo hro inx hiyckunr, soxiw enxsuad Zirsingg ee liappuann. Narr jiongwsingx itdit diamr dirr jitt nngw jiongw qingxqair, Zulaii hitt sii dyrr e qra inx qongw, ‘Linw soxx jyr :ee iauxx bue uansingg, linw soxx diamr lehh ee qingxqair jiapqin vut ee diwhui. Qaidongx quancad qapp sukyw, soxx did .diyc ee liappuann m si jinsit :ee. Jex jixsirr Zulaii iong hongven ee lat dirr Itvudsingg hunvet enxsuad Samsingg.'
Kyxviw hitt xui dyrsux uirr beh hro inx hiyckunr soxiw venr jit jxy dua sniaa .cud .laii. Qacc jaix inx u hiyckunr :ar, dyrr qra inx qongw, 'Dinvyw dyrr dirr hunrqin. Jitt xee sniaa m si jinsit :ee, si guaw venr .cud .laii .ee narnia.'"
(The Lotus Sutra - Chapter VII The Apparitional City 17)
“And then the Tathāgata Mahābhijñājñānābhibhū acceded to the request made by all the great Brahmas from the ten directions and the sixteen princes. He then immediately turned three times the Dharma wheel of twelve spokes that no śrāmaṇas, brahmans, devamāras, Brahmas, or any other being in the world could turn. He taught: This is suffering. This is the origination of suffering. This is the cessation of suffering, and this is the path that leads to the cessation of suffering. (i.e., the Four Noble Truths)
“He also extensively taught the Dharma of the twelve-linked chain of dependent origination, saying: Conditioned states are dependent on ignorance. Consciousness is dependent on conditioned states. Name and form are dependent on consciousness. The six sense fields are dependent on name and form. Contact is dependent on the six sense fields. Feelings are dependent on contact. Craving is dependent on feelings. Grasping is dependent on craving. Becoming is dependent on grasping. Birth is dependent on becoming. And old age, illness, death, anxiety, sorrow, suffering, and distress are dependent on birth. When ignorance ceases, then conditioned states cease. When conditioned states cease, then consciousness ceases. When consciousness ceases, then name and form cease. When name and form cease, then the six sense fields cease. When the six sense fields cease, then contact ceases. When contact ceases, then feelings cease. When feelings cease, then craving ceases. When craving ceases, then grasping ceases. When grasping ceases, then becoming ceases. When becoming ceases, then birth ceases. When birth ceases, then old age, illness, death, anxiety, sorrow, suffering, and distress cease.
“When the Buddha explained this Dharma to the great assembly of the devas and humans, at that time six hundred myriads of koṭis of nayutas of people, because they were not attached to any existent thing, became free of all corruption. All of them perfected profound meditations, the three sciences, the six transcendent powers, and were endowed with the eight liberations.
“When he taught the Dharma for the second, third, and fourth time, thousands of myriads of koṭis of nayutas of sentient beings, equal to the sands of the Ganges River, who were not attached to any existent thing, became free of all corruption. Innumerable, immeasurable, incalculable śrāvakas followed in their turn.
“At that time the sixteen princes who were still young renounced household life and became śrāmaṇeras. All their faculties were sharp, and their wisdom was penetrating. They had paid homage to hundreds of thousands of myriads of koṭis of buddhas, practiced the pure path of discipline and integrity, and sought highest, complete enlightenment. They all spoke to the Buddha, saying: O Bhagavat! All of these immeasurable thousands of myriads of koṭis of śrāvakas of great merit have all attained perfection. O Bhagavat! You should also expound the teaching of highest, complete enlightenment to us! Hearing it, we shall all practice it. O Bhagavat! We aspire for the wisdom and insight of the Tathāgata. The Buddha himself knows what is deep in our minds.
“At that time eight myriads of koṭis of people in the assembly who served the noble emperor saw the sixteen princes renounce household life and appealed to the emperor to allow their own renunciation. The emperor immediately gave his permission.
“Then the Buddha accepted the request of the śrāmaṇeras. After twenty thousand kalpas had passed he taught to the fourfold assembly this Mahayana sutra called the Lotus Sutra, the instruction for bodhisattvas and treasured lore of the buddhas. After the Buddha taught this sutra, all the sixteen śrāmaṇeras preserved, recited, and understood it in order to achieve highest, complete enlightenment. When the Buddha taught this sutra, all the sixteen śrāmaṇeras, the bodhisattvas, completely accepted it. There were also some among the śrāvakas who believed it. But all the other thousands of myriads of koṭis of sentient beings became confused.
“The Buddha continuously taught this sutra for eight thousand kalpas without stopping. After teaching this sutra, he immediately entered a quiet place and abided in meditation for eighty-four thousand kalpas.
“At that time each of the sixteen śrāmaṇeras, the bodhisattvas, knowing that the Buddha had entered the quiet place and was abiding tranquilly in meditation, ascended the Dharma seat and extensively taught and explained the Lotus Sutra to the fourfold assembly for eighty-four thousand kalpas. Each of them saved six hundred myriads of koṭis of nayutas of sentient beings equal in number to the sands of the Ganges River. By revealing and teaching it, they gladdened these sentient beings and awoke in them the thought of highest, complete enlightenment.
“Having arisen from samādhi after eighty-four thousand kalpas had passed, the Buddha Mahābhijñājñānābhibhū approached the Dharma seat and sat down with complete mindfulness. He addressed everyone in the great assembly, saying: These sixteen śrāmaṇeras, bodhisattvas, are extraordinary. All their faculties are sharp and their wisdom is penetrating. In times past they have paid homage to immeasurable thousands of myriads of koṭis of buddhas and have constantly practiced the pure path of discipline and integrity under them. They preserved the wisdom of the buddhas and revealed it to sentient beings, causing them to enter into it. All of you should approach and pay them homage again and again. Why is this? If there are any śrāvakas, pratyekabuddhas, and bodhisattvas who are able to believe and preserve the teaching in this sutra expounded by these sixteen bodhisattvas and not disparage it, they will all attain the wisdom of the Tathāgata, highest, complete enlightenment.
The Buddha addressed the monks, saying: “These sixteen bodhisattvas always willingly taught this Lotus Sutra. Each bodhisattva has inspired six hundred myriads of koṭis of nayutas of sentient beings equal in number to the sands of the Ganges River. In life after life, they remained with these bodhisattvas and, hearing this teaching from them, they believed and understood. For this reason they were able to meet four myriads of koṭis of Buddha Bhagavats during a period uninterrupted up to the present.
“O monks! I shall now tell you that these sixteen śrāmaṇeras, disciples of that buddha Mahābhijñājñānābhibhū, have now attained highest, complete enlightenment and presently teach the Dharma in the lands of the ten directions. There are immeasurable hundreds of thousands of myriads of bodhisattvas and śrāvakas who have become their attendants.
“Two of these śrāmaṇeras have became buddhas in the east. One is called Akṣobhya in the land called Abhirati and the other is called Merukūṭa. In the southeast there are two buddhas. One is called Siṃhaghoṣa and the other is called Siṃhadhvaja. In the south there are two buddhas called Ākāśapratiṣṭhita and Nityaparinirvṛta. There are also two buddhas in the southwest. One is called Indradhvaja and the other is called Brahmadhvaja. In the west there are two buddhas called Amitāyus and Sarvalokadhātūpadravodvegapratyuttīrṇa. There are two buddhas in the northwest. One is called Tamālapatracandanagandhābhijña. The other is called Merukalpa. In the north there are two buddhas. One is called Meghasvaradīpa and the other is called Meghasvararāja. In the northeast there is a buddha called Sarvalokabhayacchambhitatvavidhvaṃsanakara. And the sixteenth one is myself, Buddha Śākyamuni, who in this sahā world achieved highest, complete enlightenment.
“O monks! When we were śrāmaṇeras, each of us inspired immeasurable hundreds of thousands of myriads of koṭis of sentient beings equal in number to the sands of the Ganges River. Those sentient beings who heard the teaching from me attained highest, complete enlightenment. There are sentient beings who still abide in the stage of a śrāvaka and whom I will inspire to attain highest, complete enlightenment. By means of this teaching, they will gradually enter the buddha path. Why is this? The wisdom of the Tathāgatas is hard to believe and hard to understand. Those incalculable sentient beings equal in number to the sands of the Ganges River who were inspired at that time were you, O monks, and those disciples who will be śrāvakas in the future after my parinirvāṇa.
“After my parinirvāṇa there will be disciples who will not hear this sutra and will neither know nor understand the bodhisattva practice; yet through the merit they have acquired, the thought of extinction will awake in them and they will enter parinirvāṇa. I will become a buddha in another land with a different name. Although the idea of extinction has awoken in these disciples and they have entered parinirvāṇa, in that land they will still seek the wisdom of the buddhas and will then be able to hear this sutra. They can obtain parinirvāṇa only through the buddha vehicle. There are no other vehicles except the one taught through the skillful means of the Tathāgatas.
“O monks! When the Tathāgata realizes that the time of his parinirvāṇa is approaching, knowing that the assembly is pure, firm in belief and understanding, has penetrated the teaching of emptiness, and has deeply entered meditation, he will then gather the assembly of bodhisattvas and śrāvakas together and teach this sutra to them. In this world there is no second vehicle through which one can attain parinirvāṇa; only through the single buddha vehicle can one attain it.
“You should know, O monks, that the Tathāgata through skillful means deeply penetrates the dispositions of sentient beings. Knowing their inclination toward the inferior teachings and that they are deeply attached to the desires of the five senses, he teaches nirvana for their sake. If they listen, they will accept it.
“Suppose in a desolate, fearful place there were a dangerous road five hundred yojanas long. There is a large group that wants to travel along this road to reach a place where there is great treasure. They have a leader who is wise and penetrating and who knows the passable and impassable parts of this dangerous road very well. Although he wants to guide these people past the danger, they become exhausted along the way. Addressing the leader they say: We are extremely tired and frightened. We cannot go any further. We are still far away from our destination, and we want to turn back.
“The leader, knowing many skillful means, thinks: These people are to be pitied. How could they want to turn back and abandon the great treasure?
“After thinking this the leader, through his skillful means, magically creates a city three hundred yojanas away along the dangerous road. He addresses the people, saying: Do not be frightened. Do not turn back! You may now stay in this great city and be at your leisure. If you enter this city, you can be comfortable and at ease. Once you are able to go on and reach the treasure site, then you can depart once more.
“Then the exhausted people rejoice greatly and praise this unprecedented experience, saying: We are now free of this evil road and will be comfortable and at ease.
“Then they proceed to the apparitional city and enter it. They believe that their hardships are over and feel at ease. Then the leader realizes that they are rested and their fatigue has gone. He immediately makes the apparitional city vanish and says to the people: All of you, come along! The treasure site is near. I made that great apparitional city only in order to let you rest.
“O monks! The Tathāgata is exactly like this. Now for your sake he has become a great leader who knows the long, dangerous, and evil road of birth, death, and desire’s confusion. You should leave it and be saved.
“If sentient beings hear only about the single buddha vehicle they will then want neither to see nor approach a buddha. They will think that the buddha path is long and attainable only after enduring severe and protracted suffering. The Buddha, knowing their minds, knowing that they are weak-willed and of lowly aspiration, teaches them the two nirvanas through skillful means in order to let them rest halfway to the goal. If there are sentient beings who abide in either of these two stages, the Tathāgata immediately teaches: What you have accomplished is not complete. The stage you abide in is close to the wisdom of the buddhas. You should observe and consider that the nirvana you have obtained is not the true one. It is only through the power of the Tathāgata’s skillful means that the single buddha vehicle is explained as three.
“The Buddha is just like that leader who conjured a great apparitional city to let the people rest. Knowing that they were rested, he addressed them, saying:
“The treasure site is near. This city is not real. It is only my invention.”
(妙法蓮華經第七品 化城喻之17)
爾時大通智勝如來。受十方諸梵天王及十六王子請。 即時三轉十二行法輪。若沙門婆羅門。若天魔梵及餘世間。所不能轉。謂是苦。是苦集。是苦滅。是苦滅道。及廣說十二因緣法。無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。佛於天人大眾之中說是法時。六百萬億那由他人。以不受一切法故。而於諸漏心得解脫。 皆得深妙禪定三明六通具八解脫。第二第三第四說法時。千萬億恒河沙那由他等眾生。亦以不受一切法故。而於諸漏心得解脫。從是已後。諸聲聞眾。無量無邊不可稱數。爾時十六王子。皆以童子出家而為沙彌。諸根通利智慧明了。已曾供養百千萬億諸佛。淨修梵行。求阿耨多羅三藐三菩提。俱白佛言。世尊。是諸無量千萬億大德聲聞。皆已成就。世尊。亦當為我等說阿耨多羅三藐三菩提法。我等聞已皆共修學。世尊。我等志願如來知見。深心所念佛自證知。爾時轉輪聖王所將眾中八萬億人。見十六王子出家。亦求出家。王即聽許。爾時彼佛受沙彌請。過二萬劫已。乃於四眾之中。說是大乘經。名妙法蓮華教菩薩法佛所護念。說是經已。十六沙彌。為阿耨多羅三藐三菩提故。皆共受持諷誦通利。說是經時。十六菩薩沙彌皆悉信受。聲聞眾中亦有信解。其餘眾生千萬億種皆生疑惑。佛說是經。於八千劫未曾休廢。說此經已即入靜室。 住於禪定八萬四千劫。是時十六菩薩沙彌。知佛入室寂然禪定。各昇法座。亦於八萬四千劫。為四部眾廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生示教利喜。令發阿耨多羅三藐三菩提心。大通智勝佛。過八萬四千劫已。從三昧起。往詣法座安詳而坐。普告大眾。是十六菩薩沙彌。甚為希有。諸根通利智慧明了。已曾供養無量千萬億數諸佛於諸佛所常修梵行。受持佛智開示眾生令入其中。汝等皆當數數親近而供養之。所以者何。若聲聞辟支佛及諸菩薩。能信是十六菩薩所說經法。受持不毀者。是人皆當得阿耨多羅三藐三菩提如來之慧。佛告諸比丘。是十六菩薩常樂說是妙法蓮華經。一一菩薩所化六百萬億那由他恒河沙等眾生。世世所生與菩薩俱。從其聞法悉皆信解。以此因緣。得值四百萬億諸佛世尊于今不盡。諸比丘。我今語汝。彼佛弟子十六沙彌。今皆得阿耨多羅三藐三菩提。於十方國土。現在說法有無量百千萬億菩薩聲聞。以為眷屬。其二沙彌東方作佛。一名阿閦在歡喜國。二名須彌頂。東南方二佛。一名師子音。二名師子相。南方二佛。一名虛空住。二名常滅。西南方二佛。一名帝相。二名梵相。西方二佛。一名阿彌陀。二名度一切世間苦惱。 西北方二佛。一名多摩羅跋栴檀香神通。二名須彌相。北方二佛。一名雲自在。二名雲自在王。東北方佛名壞一切世間怖畏。第十六我釋迦牟尼佛。 於娑婆國土。成阿耨多羅三藐三菩提。諸比丘。我等為沙彌時。各各教化無量百千萬億恒河沙等眾生。從我聞法為阿耨多羅三藐三菩提。此諸眾生。于今有住聲聞地者。我常教化阿耨多羅三藐三菩提。是諸人等。應以是法漸入佛道。所以者何。如來智慧難信難解。爾時所化無量恒河沙等眾生者。汝等諸比丘及我滅度後未來世中聲聞弟子是也。我滅度後。復有弟子不聞是經。不知不覺菩薩所行。自於所得功德生滅度想。當入涅槃。我於餘國作佛。更有異名。是人雖生滅度之想入於涅槃。而於彼土求佛智慧。得聞是經。唯以佛乘而得滅度。更無餘乘。除諸如來方便說法。諸比丘。若如來自知涅槃時到。眾又清淨信解堅固。了達空法深入禪定。便集諸菩薩及聲聞眾為說是經。世間無有二乘而得滅度。唯一佛乘得滅度耳。比丘當知。如來方便深入眾生之性。如其志樂小法深著五欲。為是等故說於涅槃。是人若聞則便信受。譬如五百由旬險難惡道曠絕無人怖畏之處。若有多眾。欲過此道至珍寶處。有一導師。聰慧明達善知險道通塞之相。將導眾人欲過此難。所將人眾。中路懈退白導師言。我等疲極而復怖畏。不能復進。前路猶遠。今欲退還。導師多諸方便。而作是念。此等可愍。云何捨大珍寶而欲退還。作是念已。以方便力。於險道中過三百由旬。 化作一城。告眾人言。汝等勿怖莫得退還。今此大城。可於中止隨意所作。若入是城快得安隱。若能前至寶所亦可得去。是時疲極之眾。心大歡喜歎未曾有。我等今者免斯惡道快得安隱。於是眾人。前入化城。生已度想生安隱想。爾時導師。知此人眾既得止息無復疲惓。即滅化城。語眾人言。汝等去來寶處在近。向者大城我所化作為止息耳。諸比丘。如來亦復如是。今為汝等作大導師。知諸生死煩惱惡道險難長遠應去應度。若眾生但聞一佛乘者。則不欲見佛不欲親近。便作是念。佛道長遠。久受懃苦。乃可得成佛。知是心怯弱下劣。以方便力而於中道為止息故說二涅槃。若眾生住於二地。如來爾時即便為說。汝等所作未辦。汝所住地近於佛慧。當觀察籌量。所得涅槃。非真實也。但是如來方便之力。於一佛乘分別說三。如彼導師為止息故化作大城。既知息已而告之言寶處在近。此城非實。我化作耳。
