Bibiau Hxuad Lenhuex Qingx (jap-4)

 

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

"Beh siawsag jiongxjiongw vindnua 

Ingqaix tniax jitt vxo qingx 

Jitt vxo qingx yh tniax .diyc 

Beh siongsinr qapp jiapsiu iarr lann 

Cincniu langg cuir dax su’iaur juiw 

Dirr qyguann jngr kangx 

Iaxx knuar diyc dax too 

Jaix li juiw iaxx jin’ hng 

Jiamrjiam knuar diyc damm too qapp tomuaii 

Quatding jaix juiw qin :ar 

Iyc Ongg liw diyhh jaix 

Cincniu hiaxee langg 

M tniax Bibiau Hxuad Lenhuex Qingx 

Li vut ee diwhui jin’ hng 

Narr tniax diyc jitt vxo cim’yr ee qingx 

Dikkag liauxqaiw sniabunn ee huatmngg 

Jaix jitt vxo si soxu qingdenw ee ongg 

Tniax diyc jinliw liauxau sukyw 

Qaidongx jaix jitt hy langg 

Jiapqin vut ee diwhui 

Narr u langg beh enxsuad jitt vxo qingx 

Ingqaix zip kir Zulaii druar ee soxjai 

Cing Zulaii ee snxax 

Jre Zulaii ee jyrui 

Diamr dairjiongr lairdew byy soxx qnia’uir 

Siwqer hunvet enxsuad 

Dua juvi junw cur 

Unziuu qapp zimxziok junw snxax 

Soxu henrsiong si kangx junw jyrui 

Dirr jitt hy jongrhongw laii suathuad 

Narr enxsuad jitt vxo qingx ee sii 

U langg pnaiw cuir decc me 

Qycc iong dyx, qunxaw, hia, qapp jiyhtauu qongqig 

Diyhh liam vut zimxsiu 

Guaw dirr cenbanrig xee qoktow 

Henr cingjing qenqor ee srinx 

Dirr buliong ig qiab 

Uirr jiongwsingx suathuad 

Narr guaw beddo liauxau 

Tangx enxsuad jitt vxo qingx :ee 

Guaw e cekenw huawsinx ee sir jiongw derjuw 

Bikiu bikuni 

Qapp sinwsimx cingjing ee lamluw 

Kir qiong’iongw jitt xui huatsux 

Inxdy jiongwsingx 

Jibhap laii tniax Hxuad 

Narr u langg beh qra hai 

Iong dyx, qunxaw, hia, qapp jiyhtauu 

Dyrr cekenw huawsinx :ee 

Jyr ix ee horue 

Narr suathuad ee langg 

Dandok dirr kongwiaw

Jigbok byy langsniax 

Togsiong jitt vxo qingdenw 

Guaw hitt sii e cuthen 

Cingjing qongbingg ee srinx 

Ix narr u jniuqur be qir .did 

Guaw e uirr ix enxsuad hro ix tongdat 

Narr u langg u jitt hy dikhing 

Iacc uirr sir jiongw derjuw enxsuad 

Iacc dirr jigliauu ee soxjai togsiong qingdenw 

Longxx tangx qnir diyc guaw ee srinx 

Narr u langg dirr kongwiaw 

Guaw e cekenw tenzinn qapp ling'ongg 

Iarcex qapp quixsinn dringw 

Laii jyr ix suathuad ee tniajiongr 

Jitt hy langg hnuahiw suathuad

Hunvet suatbingg byy jiongwgai

In'ui u jiongww vut qra vyxho qapp quansimx

Dairjiongr longxx hnuahiw tniax Hxuad

Narr cinqin huatsux

Tangx soksog did diyc posatdy

Duer jitt xee huatsux hagsip

Tangx qnir diyc Ganges Hyy suax ee sowliong hiacc je ee vut”

(The Lotus Sutra - Chapter X The Expounder of the Dharma 4)

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

If you wish to rid yourself of idleness, 

You should listen to this sutra. 

This sutra is rarely heard,

And it is also difficult to accept. 

Suppose there were a thirsty man 

Seeking for water by drilling 

Into the earth on a high plain. 

He sees only dry earth and knows 

That water is still far away. 

He gradually sees 

The moist earth turn into mud 

And knows with certainty 

That water is near. 

O Bhaiṣajyarāja! 

You should know that those people 

Who do not hear the Lotus Sutra 

Are very far away 

From the Buddha’s wisdom. 

If they hear this profound sutra 

Which brings resolution to the śrāvakas 

And if they hear this King of Sutras 

And attentively contemplate it, 

Know that these people 

Are close to the Buddha’s wisdom. 

If people want to expound this sutra, 

They should enter the Tathāgata’s chamber, 

Put on the Tathāgata’s garments, 

And sit on the Tathāgata’s seat. 

They then should face the people without fear, 

So that they may extensively 

Illuminate and explain it to the assembly. 

The Tathāgata’s chamber is great compassion, 

His garments are gentleness and perseverance, 

And his seat is the emptiness of all existent things. 

After settling among them, 

They should expound the Dharma. 

Even if, when they expound this sutra, 

People disparage them with evil words, 

Or attack them with swords, sticks, tiles, or stones, 

Being mindful of the Buddha, 

They should persevere. 

I will manifest my pure and solid form 

In thousands of myriads of koṭis of lands 

And teach the Dharma to sentient beings 

For immeasurable koṭis of kalpas. 

If after my parinirvāṇa 

There is someone who is able to teach this sutra, 

I will dispatch a transformed fourfold assembly 

Of monks, nuns, laymen and laywomen 

To pay homage to this expounder of the Dharma. 

I will lead the sentient beings 

And gather them together 

To let them hear the teaching. 

If anyone wishes to do ill to them 

With swords, sticks, tiles, or stones, 

Then I will dispatch those transformed ones 

In order to guard them. 

If there is any expounder of the Dharma 

Who recites this sutra 

In a secluded, tranquil place 

Where there is no sound of human beings, 

I will then manifest my body of pure light. 

If they forget a chapter or a verse, 

I will teach it to them, 

Enabling them to master it. 

If anyone perfects these qualities 

If he teaches the fourfold assembly 

Or, in a solitary place, recites this sutra, 

Such a person will be able to see me. 

If anyone abides in a secluded place 

I will dispatch devas, nāga kings, 

Yakṣas, and rākṣasas 

To be an audience to their teaching. 

Such people teach the Dharma willingly 

And explain it without obstruction. 

Because all the buddhas protect them 

They gladden the great community of people. 

Anyone who closely attends an expounder of the Dharma 

Will immediately attain the bodhisattva path. 

Anyone who follows this expounder’s instructions, 

Will be able to meet buddhas 

Equal in number to the sands of the Ganges River.

(妙法蓮華經第十品 法師之4)

爾時世尊。欲重宣此義。而說偈言。

　欲捨諸懈怠　　應當聽此經

　是經難得聞　　信受者亦難

　如人渴須水　　穿鑿於高原

　猶見乾燥土　　知去水尚遠

　漸見濕土泥　　決定知近水

　藥王汝當知　　如是諸人等

　不聞法華經　　去佛智甚遠

　若聞是深經　　決了聲聞法

　是諸經之王　　聞已諦思惟

　當知此人等　　近於佛智慧

　若人說此經　　應入如來室

　著於如來衣　　而坐如來座

　處眾無所畏　　廣為分別說

　大慈悲為室　　柔和忍辱衣

　諸法空為座　　處此為說法

　若說此經時　　有人惡口罵

　加刀杖瓦石　　念佛故應忍

　我千萬億土　　現淨堅固身

　於無量億劫　　為眾生說法

　若我滅度後　　能說此經者

　我遣化四眾　　比丘比丘尼

　及清信士女　　供養於法師

　引導諸眾生　　集之令聽法

　若人欲加惡　　刀杖及瓦石

　則遣變化人　　為之作衛護

　若說法之人　　獨在空閑處

　寂寞無人聲　　讀誦此經典

　我爾時為現　　清淨光明身

　若忘失章句　　為說令通利

　若人具是德　　或為四眾說

　空處讀誦經　　皆得見我身

　若人在空閑　　我遣天龍王

　夜叉鬼神等　　為作聽法眾

　是人樂說法　　分別無罣礙

　諸佛護念故　　能令大眾喜

　若親近法師　　速得菩薩道

　隨順是師學　　得見恒沙佛

Bibiau Hxuad Lenhuex Qingx (jap-3)

Hitt sijun, Vuddyy qycc qra Iyc Ongg Posad Mahasattva qongw, “Guaw soxx enxsuad ee qingdenw u buliong cenbanrig, quewkir ixqingx qongw :ee, henrjai decc qongw :ee, qapp birlaii beh qongw :ee, dirr hitt lairdew, jitt vxo Bibiau Hxuad Lenhuex Qingx siongrqaiww yc sinr qapp yc lixqaiw. 

Iyc Ongg! Jitt vxo qingx si jiongww vut viwbit qapp jiwiaur ee vyxkor, berdangr cinwcaiw suantuann qapp qar .langg, jiongww Vut Sewjunx soxx siuxho :ee, an’ ixjaw ixlaii m bad qongkaix enxsuad. Zulaii henrjai qongw jitt vxo qingx, ixx u jerje decc uanwdor, hyhongr beddo liauxau. 

Iyc Ongg diyhh jaix. Zulaii beddo liauxau, erdangr causiaw, cisiuw, togsiong, qiong’iongw, qapp uirr tazinn enxsuad jitt vxo qingx :ee, Zulaii e iong snxax qra muax. Ix qycc e virr tahongx henrjai jiongww vut soxx vyxho qapp quansimx. Jitt xee langg u sinwsimx-lat, jiwguan-lat, qapp jiongxjiongw senrqinx-lat. Rair jaix jitt xee langg ham’ Zulaii dauwdin. Zulaii iong ciuw bongx ix ee tauu. 

Iyc Ongg, bylun dirr dyhh, narr u enxsuad, tak, togsing, iacc causiaw qingbunn, higjiaw kngr qingceh ee soxjai, longxx ingqaix kiw cid vyw ee tah. Tah diyhh quann qycc kuah, jngsig hro jonggiamm, mrbenw qycc kngr sarina. Si anwjnuaw lehh? Hitt lairdew ixqingx u Zulaii ee juann srinx. Jitt xee tah ingqaix iong itcer huex, hniux, judui, qinr-vnxee, donghuanx, imgak, qapp quakig laii qiong’iongw, qiongqingr, jundiong, qapp janwtanr. Narr u langg qnir diyc jitt xee tah u qnialew qapp qiong’iongw, tangx jaix jitt hy langg longxx ixqingx jiapqin anuttara-samyak-sambodhi.

Iyc Ongg! U jerje langg, jairqex iacc cutqex, decc sidjenr posatdy. Narr berdangr tniax .diyc, togsiong, causiaw, qapp qiong’iongw jitt vxo Bibiau Hxuad Lenhuex Qingx :ee, tangx jaix jitt hy langg iauxx bue hyw hyw sidjenr posatdy. U tniax diyc jitt vxo qingdenw :ee, jiacc e hyw hyw sidjenr posad ee dy. Qidiongx u jiongwsingx qriuu vuddy :ee, narr knuar diyc iacc tniax diyc jitt vxo Bibiau Hxuad Lenhuex Qingx, tniax .diyc liauxau u siongsinr, u liauxqaiw, qycc u cisiuw :ee, tangx jaix jitt xee langg e tangx jiapqin anuttara-samyak-sambodhi. 

Iyc Ongg! Kyxviw qongxx u langg cuir dax su’iaur juiw, dirr qyguann jngr kangx beh qriuu juiw. Qnir diyc dax too, ix jaix juiw iaxx jin’ hng, dyrr qewsiok byy hiyh. Uat linr dngw knuar diyc damm too, jiamrjiam venr tomuaii, ix ee simlai quatding jaix juiw vitdnia qin :ar. 

Posad iarr si zucuw. Narr iauxx bue tniax .diyc, iauxx bue liauxqaiw, iauxx bue siuhak jitt vxo Bibiau Hxuad Lenhuex Qingx :ee, tangx jaix jitt xee langg li anuttara-samyak-sambodhi iaxx jin’ hng. Narr tangx tniax .diyc, liauxqaiw, sukyw, qapp siuhak, vitdnia jaix inx ixqingx jiapqin anuttara-samyak-sambodhi. Si anwjnuaw lehh? Itcer posad soxx duiqiuu ee anuttara-samyak-sambodhi longxx dirr jitt vxo qingx lairdew. Jitt vxo qingx kuix hongven ee mngg, henxbingg jinsit ee siongr. Jitt vxo Bibiau Hxuad Lenhuex Qingx soxx cangr ee ywgi jiokk cim'yr, qenqor, qycc cim'uanw, byy langg tangx liauxgo. Henrjai Vuddyy uirdiyhh qauwhuar qapp singjiu posad, jiacc laii uirr inx kaisi. 

Iyc Ongg! Narr u posad tniax diyc jitt vxo Bibiau Hxuad Lenhuex Qingx laii qniahniaa qapp huaigii, tangx jaix ix si co' huatsimx ee posad. Narr si sniabunn tniax diyc jitt vxo qingx laii qniahniaa qapp huaigii, tangx jaix ix si qyban :ee. 

Iyc Ongg! Narr u senrlamjuw iacc senrluxzinn dirr Zulaii beddo liauxau, beh uirr sir jiongw derjuw enxsuad jitt vxo Bibiau Hxuad Lenhuex Qingx, ingqaix zuhyy enxsuad? Jiaxee senrlamjuw iacc senrluxzinn diyhh zip kir Zulaii druar ee soxjai, cing Zulaii ee snxax, jre Zulaii ee jyrui, diyhh uirr sir jiongw derjuw enxsuad jitt vxo qingx. Zulaii druar ee soxjai dyrr si itcer jiongwsingx luerjai ee dua juvisimx; cing Zulaii ee snxax dyrr si unziuu, zimxziok ee simx; jre Zulaii ee jyrui  dyrr si itcer Hxuad si kangx. An'unw diamr dirr hitt lairdew, zen’au byy vinrdnua, uirr jiongww posad qapp sir jiongw derjuw siwqer enxsuad jitt vxo Bibiau Hxuad Lenhuex Qingx. 

Iyc Ongg! Guaw dirr vadd qog cekenw huawsinx :ee uirr ix jibhap tniax Hxuad ee dairjingr, iarr cekenw bikiu, bikuni, upasaka, qapp upasika laii tniax ix enxsuad Hxuad. Jiaxee  huanwsinx :ee tiax diyc Hxuad dyrr e siongsinr, jiapsiu, suisun, be guigik. 

Narr enxsuad Hxuad :ee dirr knuawkngr ee soxjai, guaw e dua dua cekenw tnix, lringg, quixsinn, gandharva, qapp asura dringw kir tniax ix enxsuad Hxuad. Guaw suizenn dirr ngirqog, sisii hro enxsuad Hxuad :ee tangx qnir diyc guaw ee srinx. Narr dirr jitt vxo qingx, ix dycc jit qxur be qir .did, guaw e qycc qra qongw, hro ix uanvi.”

(The Lotus Sutra - Chapter X The Expounder of the Dharma 3)

Then the Buddha spoke further to Bodhisattva Mahāsattva Bhaiṣajyarāja, saying: “There are immeasurable thousands of myriads of koṭis of sutras I have taught in the past, which I teach now, and which I will teach in the future. Among them, however, this Lotus Sutra is the most difficult to accept and to understand. 

“O Bhaiṣajyarāja! This sutra is the treasure house of the hidden essence of all the buddhas. It must not be distributed or heedlessly bestowed upon the people. Since times long past all the Buddha Bhagavats have protected it and have never openly taught it. Moreover, people show great hostility to this sutra, even in the presence of the Tathāgata. How much more so after the parinirvāṇa of the Tathāgata! 

“O Bhaiṣajyarāja! You should know that after the parinirvāṇa of the Tathāgata, those who copy, preserve, recite, and revere this sutra and expound it for the sake of others will be clothed with the Tathāgata’s garments and treasured by the present buddhas of the other directions. Such people will have the power of great faith, the power of aspiration, as well as the power of the roots of good merit. You should know that these people have dwelled together with the Tathāgata, and his hand has caressed their heads. 

“O Bhaiṣajyarāja! Wherever this sutra is taught, read, recited, copied, or wherever it is to be found, one should build a seven-jeweled stupa of great height and width and richly ornamented. There is no need to put a relic inside. Why is this? Because the Tathāgata is already in it. This stupa should be respected, honored, praised and rendered homage with offerings of all kinds of flowers, perfumes, necklaces, canopies, flags, banners, music, and songs. If there is anyone able to see thisstupa and to pay it homage and honor it, know that such a one is nearing highest, complete enlightenment. 

“O Bhaiṣajyarāja! Among the many people, either among the laity or the ordained, who practice the bodhisattva path, if they are unable to see, hear, recite, copy, preserve, and pay homage to this Lotus Sutra, know that they are people who are not yet properly practicing the bodhisattva path. If anyone is able to hear this sutra, such a one is skillfully practicing the bodhisattva path. Among sentient beings seeking the buddha path, if there are those who see or hear this Lotus Sutra and, after hearing it, are drawn to it and preserve it, know that they are those who are approaching highest, complete enlightenment. 

“O Bhaiṣajyarāja! Suppose there were a thirsty man seeking water. He drills in search of water on a high plain, yet he sees only dry earth and thus realizes that water is still far away. But he does not cease his efforts until he turns up moist earth and gradually reaches mud. Now he is sure that water must be near.

“The bodhisattvas are exactly like this. If they have not yet heard, understood, or been able to practice this Lotus Sutra, they should be known as people who are still far away from highest, complete enlightenment. If they hear, understand, contemplate, and are able to practice it, they realize that they are certainly nearing highest, complete enlightenment. Why is this? Because the highest, complete enlightenment of all the bodhisattvas is within this sutra. This sutra opens the gate of skillful means and reveals the marks of the truth. The treasure house of this Lotus Sutra is deep and remote. No one is able to discover its depths. That is why the Buddha now reveals it, inspiring and perfecting the bodhisattvas. 

“O Bhaiṣajyarāja! If there are bodhisattvas who hear this Lotus Sutra and are confused and frightened, know that they are bodhisattvas in whom the thought of enlightenment has only recently awakened. If there are śrāvakas who hear this sutra and are confused and frightened, know that they are people who have excessive pride. 

“O Bhaiṣajyarāja! If there are any sons and daughters of a virtuous family who, after the parinirvāṇa of the Tathāgata, want to teach this Lotus Sutra to the fourfold assembly, how should they teach it? These sons and daughters of a virtuous family, after entering the abode of the Tathāgata, wearing the Tathāgata’s garments, and sitting on his seat, should then extensively teach this sutra to the fourfold assembly. The Tathāgata’s chamber is nothing but the great compassion toward all sentient beings. The Tathāgata’s garments are the thoughts of gentleness and perseverance, and the Tathāgata’s seat is the very emptiness of all existing things. After settling among them one should tirelessly and extensively expound this Lotus Sutra for the sake of the bodhisattvas and the fourfold assembly. 

“O Bhaiṣajyarāja! I will dispatch transformed beings to other worlds who will gather the people together to hear the teaching. I will also dispatch transformed monks, nuns, laymen, and laywomen to hear this teaching. All these transformed beings will hear the Dharma, believe and accept it, and not reject it. 

“If an expounder of the Dharma resides in a secluded place, I will then dispatch many devas, nāgas, yakṣas, gandharvas, and asuras to hear his teaching. Although I will be in a different land, I will periodically let the expounders of the Dharma see me. If they forget a line of this sutra I will explain it again, enabling them to master it.”

(妙法蓮華經第十品 法師之3)

爾時佛復告藥王菩薩摩訶薩。我所說經典無量千萬億。已說今說當說。而於其中。此法華經最為難信難解。藥王。此經是諸佛祕要之藏。不可分布妄授與人。諸佛世尊之所守護。從昔已來未曾顯說。而此經者。如來現在猶多怨嫉。況滅度後。藥王當知。如來滅後。其能書持讀誦供養為他人說者。如來則為以衣覆之。又為他方現在諸佛之所護念。是人有大信力及志願力諸善根力。當知是人與如來共宿。則為如來手摩其頭。藥王。在在處處。若說若讀若誦若書。若經卷所住處。皆應起七寶塔極令高廣嚴飾。不須復安舍利。所以者何。此中已有如來全身。此塔應以一切華香瓔珞繒蓋幢幡伎樂歌頌。供養恭敬尊重讚歎。若有人得見此塔禮拜供養。當知是等皆近阿耨多羅三藐三菩提。藥王。多有人在家出家行菩薩道。 若不能得見聞讀誦書持供養是法華經者。當知是人未善行菩薩道。若有得聞是經典者。乃能善行菩薩之道。其有眾生求佛道者。若見若聞是法華經。聞已信解受持者。當知是人得近阿耨多羅三藐三菩提。藥王。譬如有人渴乏須水。於彼高原穿鑿求之。猶見乾土知水尚遠。施功不已轉見濕土遂漸至泥。其心決定知水必近。菩薩亦復如是。若未聞未解未能修習是法華經者。當知是人去阿耨多羅三藐三菩提尚遠。若得聞解思惟修習。必知得近阿耨多羅三藐三菩提。所以者何。一切菩薩阿耨多羅三藐三菩提皆屬此經。此經開方便門示真實相。是法華經藏深固幽遠。無人能到。今佛教化成就菩薩。而為開示。藥王。若有菩薩。聞是法華經驚疑怖畏。當知是為新發意菩薩。若聲聞人。聞是經驚疑怖畏。當知是為增上慢者。藥王。若有善男子善女人。如來滅後。欲為四眾說是法華經者。云何應說。是善男子善女人。入如來室。 著如來衣。坐如來座。爾乃應為四眾廣說斯經。如來室者。一切眾生中大慈悲心是。如來衣者。柔和忍辱心是。如來座者。一切法空是。安住是中。然後以不懈怠心。為諸菩薩及四眾廣說是法華經。藥王。我於餘國遣化人為其集聽法眾。亦遣化比丘比丘尼優婆塞優婆夷聽其說法。是諸化人。聞法信受隨順不逆。若說法者在空閑處。我時廣遣天龍鬼神乾闥婆阿修羅等聽其說法。我雖在異國。時時令說法者得見我身。若於此經忘失句逗。我還為說令得具足。

Bibiau Hxuad Lenhuex Qingx (jap-2)

 

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

“Narr beh diamr vuddy 

Singjiu jurzenn ee diwhui 

Diyhh siongsiongg qutlat qiong’iongw 

Cisiuw Bibiau Hxuad Lenhuex Qingx :ee 

U beh qnuaxqinw did diyc 

Itcer ee diwhui :ee

Qaidongx cisiuw jitt vxo qingx 

Qycc qiong’iongw cisiuw :ee 

Narr erdangr cisiuw 

Bibiau Hxuad Lenhuex Qingx :ee 

Qaidongx jaix ix si vut soxx cekenw 

Laii linbinw jiongwsingx 

Soxu erdangr cisiuw 

Bibiau Hxuad Lenhuex Qingx :ee 

Siawsag cingjing ee qoktow 

Linbinw jiongwsingx soxiw dirr jiax cutsir 

Diyhh jaix jitt hy langg 

Tangx jurjai cutsir dirr ix beh air ee soxjai 

Tangx dirr jitt xee og sxer 

Siwqer enxsuad busiong ee Hxuad 

Ingqaix iong tnidingw ee huex qapp hniux 

Ixqip tnidingw ee vyxbut qapp ihok 

Tnidingw soxu bibiau ee vyxbut 

Laii qiong’iongw suathuad :ee 

Guaw beddo liauxau ee og sxer 

Tangx cisiuw jitt vxo qingx :ee 

Qaidongx habjionigw qra qnialew 

Cincniu decc qiong’iongw Sewjunx 

Iong siongrdingw ee liaurliw qapp jiongxjiongw hyw liau :ee 

Ixqip jiongxjiongw ihok 

Laii qiong’iongw jitt xee vut ee derjuw 

Hibang tangx tniax diyc jit diap quw ee Hxuad marr hyw 

Narr dirr au sxer 

Cisiuw jitt vxo qingx :ee 

Si guaw cekenw ix qaur zinsewqanx 

Jiphingg Zulaii ee su 

Narr dirr jit qiab lairdew 

Dniardnia u vutsen ee simx 

Qig pnaiw binrcniux me vut :ee

E did diyc buliong dang jue 

Duiww togsiong qapp cisiuw 

Jitt vxo Bibiau Hxuad Lenhuex Qingx :ee 

Jit diap quw qongw pnaiw ue 

Jitt xee juerqyr kacc dang quer me vut 

U langg qriuu vuddy 

Dirr jit qiab lairdew 

Habjiongw dirr guaw binrjingg 

Ixx busor ee jimgensix janwbiw 

In’ui janwbiw vut 

Did diyc buliong ee qongdig 

Janwbiw qapp cisiuw qingdenw :ee 

Ix ee hokkir kacc ngiaa quer janwbiw vut 

Dirr veh-jap-ig qiab 

Iong siongrr bixbiau ee mihqnia qapp imsniax 

Ixqip pangbi, jubi, qapp bongkab 

Laii qiong’iongw cisiuw qingdenw :ee 

Jitt hy qiong’iongw liauxau 

Narr did diyc jit diab quw tniax diyc ix qangxqingx 

Dyrr ingqaix qaqi kingwjiog qongxx: 

Guaw qimzit did diyc dua lirig 

Iyh Ongg guaw jitmaw qra liw qongw 

Guaw soxx qongw soxu ee qingx

Dirr jiaxee qingx lairdew 

Bibiau Hxuad Lenhuex Qingx vaii derr id”

(The Lotus Sutra - Chapter X The Expounder of the Dharma 2)

Thereupon the Bhagavat, wanting to elaborate upon the meaning of this further, spoke these verses: 

Those who want to abide in the buddha path 

And perfect the wisdom of the Self-generated One, 

Should always diligently pay homage 

To those who preserve the Lotus Sutra. 

Those who want to quickly attain omniscience 

Should hold to this sutra 

And pay homage to those who preserve it. 

Know that anyone who preserves the Lotus Sutra 

Is an ambassador of the Buddha 

Who feels compassion for sentient beings. 

Those who preserve the Lotus Sutra 

Were born here in this world, 

Withholding themselves from the Pure Land 

Out of their compassion for sentient beings. 

Know that such people are born 

Where and when they will. 

They are born in this troubled world 

To extensively expound the highest Dharma. 

Such expounders of the Dharma should be revered 

With offerings of divine flowers, perfumes, 

Heavenly jeweled clothing, and exquisite celestial jewels. 

Those who preserve this sutra 

In the troubled world after my parinirvāṇa, 

Should be paid homage with palms pressed together 

Just as one pays homage to the Bhagavat. 

These heirs of the buddhas should be revered 

With delicious food, various delicacies, 

And a variety of clothing, in the hope of hearing 

The teaching even for an instant. 

If in the future there is anyone 

Who preserves this sutra, 

I will dispatch him to the world of humans 

To carry out the Tathāgata’s task. 

If throughout one entire kalpa 

There is anyone with erring thoughts 

Who always disparages the Buddha 

With an angry countenance, the consequences of 

His grave errors will be incalculable. 

If there is anyone who speaks 

A hostile word even for an instant 

About those who recite and preserve this Lotus Sutra, 

His fault will be even greater. 

If throughout one entire kalpa 

There are people seeking for the buddha path 

Who praise the Buddha in my presence 

With incalculable numbers of verses 

And with palms pressed together, 

The merits they attain will be immeasurable 

Because of praising this buddha. 

If there are people who praise 

Those who preserve the sutra, 

Their merit will be even greater. 

You must pay tribute to those who preserve the sutra 

Throughout eighty koṭis of kalpas 

With the best objects, sounds, 

Fragrances, flavors, and materials. 

If you are able to hear the teaching for even a moment, 

After having paid tribute in this way, 

You will then become delighted, thinking: 

I have now attained great benefits. 

O Bhaiṣajyarāja! I now tell you that 

I have taught many sutras; 

Among these sutras, however, 

The Lotus Sutra is the utmost and best.

(妙法蓮華經第十品 法師之2)

爾時世尊。欲重宣此義。而說偈言。

　若欲住佛道　　成就自然智

　常當勤供養　　受持法華者

　其有欲疾得　　一切種智慧

　當受持是經　　并供養持者

　若有能受持　　妙法華經者

　當知佛所使　　愍念諸眾生

　諸有能受持　　妙法華經者

　捨於清淨土　　愍眾故生此

　當知如是人　　自在所欲生

　能於此惡世　　廣說無上法

　應以天華香　　及天寶衣服

　天上妙寶聚　　供養說法者

　吾滅後惡世　　能持是經者

　當合掌禮敬　　如供養世尊

　上饌眾甘美　　及種種衣服

　供養是佛子　　冀得須臾聞

　若能於後世　　受持是經者

　我遣在人中　　行於如來事

　若於一劫中　　常懷不善心

　作色而罵佛　　獲無量重罪

　其有讀誦持　　是法華經者

　須臾加惡言　　其罪復過彼

　有人求佛道　　而於一劫中

　合掌在我前　　以無數偈讚

　由是讚佛故　　得無量功德

　歎美持經者　　其福復過彼

　於八十億劫　　以最妙色聲

　及與香味觸　　供養持經者

　如是供養已　　若得須臾聞

　則應自欣慶　　我今獲大利

　藥王今告汝　　我所說諸經

　而於此經中　　法華最第一

Bibiau Hxuad Lenhuex Qingx (jap-1)

 

Derr Jap Pinw: Huatsux

Hitt sijun, Sewjunx in'ui Bhaisajyaraja (Iyc Ongg) Posad, dyrr duiww veh-bxan dairsu qongw, “Iyh Ongg! Liw u knuar diyc dairjiongr lairdew u buliong ee tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga, u sriok langg qapp byy sriok langg :ee, ixqip bikiu, bikuni, upasaka, upasika, qriuu sniabunn :ee, qriuu pratyekabuddha :ee, qapp qriuu vuddy :ee bor? Jiaxee qokk lui dirr Vuddyy binrjingg tniax diyc Bibiau Hxuad Lenhuex Qingx lairdew jit dnxua jimgensix iacc qidiongx jit qxur, simrjiww itliam suihiw :ee, guaw longxx e qra inx jyr qiwzin. Inx e did diyc anuttara-samyak-sambodhi."

Vuddyy qra Iyh Ongg qongw, “Qycc Zulaii beddo liauxau, narr u langg tniax diyc Bibiau Hxuad Lenhuex Qingx lairdew jit dnxua  jimgensix iacc qidiongx jit qxur, itliam suihiw :ee, guaw iarr e qra inx jyr e did diyc anuttara-samyak-sambodhi ee qiwzin.

Narr qycc u langg cisiuw, togsiong, qaixsuad, iacc causiaw Bibiau Hxuad Lenhuex Qingx lairdew simrjiww dna' jit dnxua jimgensix, duiww jitt vxo qingdenw knuar jyr naxx vut, iong jiongxjiongw qiong’iongw, cincniu huex, hniux, judui, hniubuac, buah hniux, siyx hniux, qinr-vnxee, donghuanx, ihok, imgak, simrjiww dna' habjiongw qiongqingr, Iyh Ongg diyhh jaix, jiaxee langg ixqingx bad qiong’iongw jab-bxan ig vut, dirr jiongww vut hiax singjiu dua guan. In'ui linbinw jiongwsingx, inx jiacc laii jitt xee zinqanx. 

Iyh Ongg! Narr u langg mng qongxx sniaw kuanw jiongwsingx dirr birlaii sxer tangx jyr vut? Diyhh qra inx qongw, jiaxee langg dirr birlaii sxer vitdnia tangx jyr vut. Sniaw enqor? 

Narr u senrlamjuw iacc senrluxzinn cisiuw, togsiong, qaixsuad, iacc causiaw Bibiau Hxuad Lenhuex Qingx, simrjiww dna' jit qxur, higjiaw iong huex, hniux, judui, hniubuac, buah hniux, siyx hniux, qinr-vnxee, donghuanx, ihok, imgak, iacc habjiongw qiongqingr dringw jiongxjiongw hongsig laii qiong'iongw qingceh, jiaxee langg ingqaix sriu sewqanx itcer :ee jiambong, ingqaix ixx qiong'iongw Zulaii ee hongsig laii qiong’iongw inx. Rair jaix jiaxee langg si dua posad, singjiu anuttara-samyak-sambodhi. Inx linbinw jiongwsingx, guanrir cutsir dirr jitt xee sewqanx, siwqer hunvet enxsuad Bibiau Hxuad Lenhuex Qingx. Hyhongr jinrlik cisiuw qapp jyr jiongxjiongw qiong’iongw :ee. 

Iyh Ongg diyhh jaix. Jiaxee langg siawsag cingjing ee giabvyr, dirr guaw beddo liauxau, linxbinw jiongwsingx, dirr og sxer cutsir, siwqer enxsuad jitt vxo qingx. Narr u senrlamjuw iacc senrluxzinn dirr guaw beddo liauxau, suha uirr jit xee langg enxsuad Bibiau Hxuad Lenhuex Qingx, simrjiww dna’ jit qxur, tangx jaix jitt xee langg dyrr si Zulaii ee suwjiaw, siurr Zulaii cekenw laii jyr Zulaii ee dairjir. Hyhongr dirr dairjiongr lairdew siwqer uirr langg’ enxsuad. 

Iyh Ongg! Narr u og langg iong byy senrliongg ee simx dirr jit qiab lairdew dirr vut binrjingg cuthen, dniardnia me vut, ix ee jue iaxx kinx. Narr u langg iong jit qxur pnaiw ue huixvongr jairqex iacc cutqex togsiong Bibiau Hxuad Lenhuex Qingx :ee, ix ee jue jin’ dang. 

Iyh Ongg! Togsiong Bibiau Hxuad Lenhuex Qingx :ee, liw tangx jaix jitt xee langg ixx vut ee jonggiamm laii jonggiamm jurqiw, dyrr si uirr Zulaii dnax dang dnar. Ix soxx qaur ee soxjai, dag'ee ingqaix qra ix qnialew, itsimx habjiongw qiongqingr, qiong’iongw, jundiong, janwtanr, iong huex, hniux, judui, hniubuac, buah hniux, siyx hniux, qinr-vnxee, donghuanx, ihok, liaurliw, iacc jraur jiongxjiongw imgak dingxdingw, zinqanx lairdew siongrdingw ee qingwmic laii qra qiong’iongw. Ingqaix tec tnidingw ee vyxhuex laii qra ia. Tnidingw ee vyw longxx ingqaix tec laii hongrhenr hro ix. Si anwjnauw lehh? Jitt xee langg hnuahiw suathuad, jit diap quw aw dyrr hro tniax .diyc .ee tetdew did diyc anuttara-samyak-sambodhi ee enqor.”

(The Lotus Sutra - Chapter X The Expounder of the Dharma 1)

Thereupon the Bhagavat by addressing Bodhisattva Bhaiṣajyarāja (Medicine King), through him addressed eighty thousand mahāsattvas, saying: “O Bhaiṣajyarāja! In this assembly do you see innumerable humans and nonhumans such as devas, nāga kings, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, monks, nuns, laymen, and laywomen, those seeking the śrāvaka vehicle, the pratyekabuddha vehicle, and the buddha path? If, in the presence of the Buddha any beings such as these hear a single verse or line of the Lotus Sutra, and thereupon have even one thought of rejoicing in it, I will bestow upon them my prediction that they will attain highest, complete enlightenment.” 

The Buddha addressed Bhaiṣajyarāja, saying: “If, after the parinirvāṇa of the Tathāgata, any being hears even a single verse or line of the Lotus Sutra, and thereupon has even one thought of rejoicing in it, I will bestow upon them the prediction that they will attain highest, complete enlightenment. 

“If there is anyone who preserves, recites, explains, or copies even a single verse of the Lotus Sutra, or who respects this sutra as if it were a buddha, or who reverently offers it various flowers, perfumes, necklaces, fragrant ointments, scented powders, burning incense, canopies, flags, banners, clothing, or music, or who simply honors it with his palms pressed together, know, O Bhaiṣajyarāja, that this person has already paid homage to tens of myriads of koṭis of buddhas of the past! Such people have completed their great vow in the presence of all the buddhas and yet they have been born as humans out of their compassion for sentient beings. 

“O Bhaiṣajyarāja! If anyone should ask you what kind of sentient being will become a buddha in the future, you should inform them that it is those of this kind who will definitely become buddhas in the future. Why is this? 

“If there are any sons or daughters of a virtuous family who preserve, recite, explain, and copy even a single line of the Lotus Sutra, or who pay homage to this sutra with various offerings of flowers, perfumes, necklaces, scented powders and ointments, burning incense, canopies, flags, banners, clothing, or music, or who honor it with their palms pressed together, such people should be respected by the entire world. They should be revered in the same way as the Tathāgata is revered. Know that these people are great bodhisattvas who are to attain highest, complete enlightenment. Out of their compassion for sentient beings they wish to be born among them in order to expound and explain the Lotus Sutra far and wide. How much more to be honored are those who completely preserve the entire sutra and pay homage to it with various offerings! 

“O Bhaiṣajyarāja! You should know that after my parinirvāṇa these people will set aside the rewards of their pure karma and be born in the troubled world out of their compassion for sentient beings, and in order to expound this sutra far and wide. After my parinirvāṇa, if there are any sons and daughters of a virtuous family who expound even a single line of the Lotus Sutra in private to even a single person, they should be acknowledged as the ambassadors of the Tathāgata. They have been dispatched by the Tathāgata and carry out the Tathāgata’s work. As for those who extensively teach among the common people, know that they are yet greater ambassadors.

“O Bhaiṣajyarāja, if there are erring people during a kalpa, those with troubled thoughts who always disparage the Buddha in his presence, their fault is nonetheless slight. Yet if there are those who disparage the laity or ordained people who recite the Lotus Sutra even with a single evil word, their fault is extremely grave. 

“O Bhaiṣajyarāja! Know that those who recite this Lotus Sutra adorn themselves with the adornments of a buddha. This means that they will carry the Tathāgata on their shoulders and pay him homage wherever they go. They should be respected, revered, honored, and praised wholeheartedly with palms pressed together, through offerings of flowers, perfumes, necklaces, scented powders, ointments, burning incense, canopies, flags, banners, clothing, delicious food, music, and the best offerings that people can make. They should have heavenly jewels scattered upon them and offered to them. Why is this? Because these people joyfully expound the Dharma and those who hear it even for an instant will fully attain highest, complete enlightenment.”

(妙法蓮華經第十品 法師之1)

爾時世尊。因藥王菩薩。告八萬大士。藥王。汝見是大眾中無量諸天龍王夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人與非人。及比丘比丘尼。優婆塞優婆夷。求聲聞者。求辟支佛者。求佛道者。如是等類咸於佛前。聞妙法華經一偈一句。乃至一念隨喜者。我皆與授記。當得阿耨多羅三藐三菩提。佛告藥王。又如來滅度之後。若有人聞妙法華經乃至一偈一句一念隨喜者。我亦與授阿耨多羅三藐三菩提記。若復有人。受持讀誦解說書寫妙法華經乃至一偈。於此經卷敬視如佛。種種供養華香瓔珞末香塗香燒香繒蓋幢幡衣服伎樂。乃至合掌恭敬。藥王當知。是諸人等。已曾供養十萬億佛。於諸佛所成就大願。愍眾生故生此人間。藥王。若有人問何等眾生於未來世當得作佛。應示是諸人等於未來世必得作佛。何以故。若善男子善女人。於法華經乃至一句。受持讀誦解說書寫。種種供養經卷。華香瓔珞末香塗香燒香繒蓋幢幡衣服伎樂。合掌恭敬。是人一切世間所應瞻奉。應以如來供養而供養之。當知此人是大菩薩。成就阿耨多羅三藐三菩提。哀愍眾生願生此間。廣演分別妙法華經。何況盡能受持種種供養者。藥王當知。是人自捨清淨業報。於我滅度後。愍眾生故。生於惡世廣演此經。若是善男子善女人。我滅度後。能竊為一人說法華經乃至一句。當知是人。則如來使如來所遣行如來事。何況於大眾中廣為人說。藥王。若有惡人以不善心。於一劫中現於佛前。常毀罵佛其罪尚輕。若人以一惡言。毀呰在家出家讀誦法華經者。其罪甚重。藥王。其有讀誦法華經者。當知是人。以佛莊嚴而自莊嚴。則為如來肩所荷擔。其所至方應隨向禮。一心合掌恭敬供養尊重讚歎。華香瓔珞末香塗香燒香繒蓋幢幡衣服餚饌。作諸伎樂。人中上供而供養之。應持天寶而以散之。天上寶聚應以奉獻。所以者何。是人歡喜說法。須臾聞之。即得究竟阿耨多羅三藐三菩提故。

Bibiau Hxuad Lenhuex Qingx (qauw-9)

 

Hitt sijun, decc yc qapp benw qycc yc :ee nng-cingx langg, tniax diyc virr Vuddyy jyr qiwzin, hnuahiw qaxx be qor .did. Inx iong jimgensix qongw:

"Sewjunx ee diwhui cincniu qngx sicsih ee dingx

Guanw tniax diyc siurr jyr qiwzin ee sniax

Simlaii ciongbuanw hnuahiw

Cincniu virr qamlo ag qangrkuanw”

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 9)

Then the two thousand people, some of whom had more to learn and some of whom did not, having heard their predictions from the Buddha, rejoiced ecstatically and spoke in verse: 

O Bhagavat, the Light of Wisdom! 

We have just heard you give us our predictions 

And our minds are full of joy, 

Just as if we had been sprinkled 

With the Dharma of immortality.

(妙法蓮華經第九品 授學無學人記之9)

爾時學無學二千人。聞佛授記歡喜踊躍。而說偈言。

　世尊慧燈明　　我聞授記音

　心歡喜充滿　　如甘露見灌

Bibiau Hxuad Lenhuex Qingx (qauw-8)

 

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

“Jiaxee nng-cingx xee sniabunn 

Jitmaw kia dirr guaw ee binrjingg  

Longxx virr jyr qiwzin 

Birlaii e jniaa vut 

Soxx qiong’iongw ee vut 

Cincniu dingxquann qongw ee din’aix ee sowliong 

Horcii Hxuad ee vyxkor 

Juewau tangx singjiu Jniawsiong Qakdix 

Qokqog dirr sibhongx ee qog 

Longxx qang miaa 

Qang sijun jre dirr dyrdniuu 

Giamrjingr diyc busiong ee diwhui 

Longxx qiyr jyr Vyw Siongr 

Qoktow qapp derjuw ee sowliong 

Jniar Hxuad qapp Cincniu Hxuad ee siqanx 

Jiaxee longxx qangrkuanw 

Longxx ixx jiongxjiongw sintongx 

Dro sibhongx ee jiongwsingx 

Miasniax tuann venww siwqer 

Jiamrjiam zip liappuann”

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 8)

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

Now in my presence 

These two thousand śrāvakas 

Have all received their predictions. 

In the future they will all become buddhas. 

The buddhas they will revere 

Will be equal to the number of grains of dust, 

Just as mentioned above. 

Preserving this treasure house of the Dharma, 

They will later attain complete enlightenment. 

They will all have the same name 

And dwell in the lands of the ten directions. 

All sitting at the exact same time, 

On the terrace of enlightenment, 

They will attain the highest wisdom. 

All of them will be called Ratnaketurāja. 

Their lands, the number of disciples, 

Duration of the True and Semblance Dharma 

Will all be the same without any difference. 

Moreover, through their transcendent powers, 

They will save sentient beings 

Throughout the ten directions. 

Their fame will spread universally 

And they will gradually enter nirvana.

(妙法蓮華經第九品 授學無學人記之8)

爾時世尊。欲重宣此義。而說偈言。

　是二千聲聞　　今於我前住

　悉皆與授記　　未來當成佛

　所供養諸佛　　如上說塵數

　護持其法藏　　後當成正覺

　各於十方國　　悉同一名號

　俱時坐道場　　以證無上慧

　皆名為寶相　　國土及弟子

　正法與像法　　悉等無有異

　咸以諸神通　　度十方眾生

　名聞普周遍　　漸入於涅槃

Bibiau Hxuad Lenhuex Qingx (qauw-7)

Hitt sijun Sewjunx knuar diyc diyhh yc qapp benw qycc yc :ee nng-cingx langg, inx ee simx ziuluanw, jigjing, cingjing, itsimx-it'ir decc knuar Vut. Vuddyy qra Ananda qongw, “Liw u knuar diyc jiaxee u decc yc qapp benw qycc yc :ee jitt nng-cingx langg bor?”

“U knuar diyc :ar.”

“Ananda! Jiaxee langg e qiong’iongw go-jap xee sewqair din’aix ee soxliong hiacc je xee Vut Zulaii, e qra inx qiongqingr qapp jundiong, e horcii Hxuad ee vyxkor. Juewau dirr qangg sijun, dirr sibhongx qog qokqog tangx jniaa vut, longxx qang miaa, qiyr jyr Ratnaketurāja (Vyw Siongr) Zulaii,  Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. Inx ee siurbing jit qiab. Qoktow jonggiamm, sniabunn qapp posad ee sowliong, ixqip Jniar Hxuad qapp Cincniu Hxuad ee siqanx iarr longxx qangrkuanw.”

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 7)

Then the Bhagavat perceived that the minds of those two thousand people, some of whom had more to learn and some of whom did not, were sincere, mild, and receptive. They were all attentively gazing at the Buddha. The Buddha said to Ānanda: “Do you not see these two thousand people, some of whom have more to learn and some of whom do not?” 

Ānanda replied: “Yes, I see them.” 

The Buddha said: “O Ānanda! All of these people will pay homage to the Buddha Tathāgatas, whose number is equal to that of the grains of dust in fifty worlds. They will respect, honor, and preserve the treasure house of the Dharma and will later all become buddhas simultaneously in the worlds of the ten directions. They will all have the same name, Ratnaketurāja, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. Their lifespans will last one kalpa. The adornments of their lands, the number of śrāvakas and bodhisattvas, and the duration of the True and Semblance Dharma will be the same for all.”

(妙法蓮華經第九品 授學無學人記之7)

爾時世尊。見學無學二千人其意柔軟寂然清淨一心觀佛。佛告阿難。汝見是學無學二千人不。唯然已見。阿難。是諸人等。當供養五十世界微塵數諸佛如來。恭敬尊重護持法藏。末後同時。於十方國各得成佛。皆同一號。 名曰寶相如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。壽命一 劫。國土莊嚴。聲聞菩薩。正法像法。皆悉同等。

Bibiau Hxuad Lenhuex Qingx (qauw-6)

 

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

“Guaw jyr taiwjuw ee sii 

Rahula si diongxjuw 

Guaw henrjai singjiu vuddy 

Ix jiapsiu Hxuad jyr Hxuad ee qniaw 

Dirr birlaii sxer lairdew 

E qnir diyc buliong ig xee vut 

Longxx jyr inx ee diongjuw 

Itsimx qriuu vuddy 

Rahula viwbit siuhing 

Dna’ guaw jiacc jaix 

Jitmaw jyr guaw ee diongxjuw 

Laii hro jiongwsingx knuar 

Buliong cenban ig 

Qongdig sngr be liauw 

Ansimx diamr dirr vudhuad 

Laii qriuu busiong ee dy”

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 6)

At that time the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: 

When I was a prince, 

Rāhula was my eldest son. 

And now that I have perfected the buddha path, 

He accepts my teaching as the heir of the Dharma. 

In the future he will meet 

Immeasurable koṭis of buddhas. 

Becoming the eldest son of all these buddhas, 

He will wholeheartedly seek 

The buddha path. 

Only I am able to discern Rāhula’s unseen practice. 

But now that he has become my eldest son, 

He reveals it to the sentient beings. 

His thousands of myriads 

Of koṭis of merits are uncountable and incalculable; 

He will become established in the Buddha-Dharma 

And seek the highest path. 

(妙法蓮華經第九品 授學無學人記之6)

爾時世尊。欲重宣此義。而說偈言。

　我為太子時　　羅睺為長子

　我今成佛道　　受法為法子

　於未來世中　　見無量億佛

　皆為其長子　　一心求佛道

　羅睺羅密行　　唯我能知之

　現為我長子　　以示諸眾生

　無量億千萬　　功德不可數

　安住於佛法　　以求無上道

Bibiau Hxuad Lenhuex Qingx (qauw-5)

Hitt sijun, Vuddyy qra Rahula qongw, “Liw dirr laiser e jyr vut, qiyr jyr Saptaratnapadmavikrama (Dac Cid Vyxhuex Vut) Zulaii,  Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. 

Liw e qiong’iongw jap xee sewqair din’aix ee sowliong hiacc je ee Vut Zulaii, dniardnia jyr jiongww vut ee diongxjuw, cincniu henrjai qangrkuanw.

Jitt xee Dac Cid Vyxhuex Vut ee qoktow jonggiamm, siurbing ee qiapsor qapp soxx qauwhuar ee derjuw ee sowliong, ixqip Jniar Hxuad qapp Cincniu Hxuad ee siqanx, iarr cincniu Sanhaiw Diwhui Jurjai Tongdat Ongg Zulaii qangrkuanw. Liw iarr e jyr jitt xee vut ee diongxjuw, qingquer jitt vaiw liauxau tangx did diyc anuttara-samyak-sambodhi.

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 5)

Then the Buddha addressed Rāhula, saying: “In the future you will become a buddha called Saptaratnapadmavikrama, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. You will pay homage to the Buddha Tathāgatas, whose number is equal to that of the grains of dust in the ten worlds; and you will always become the eldest son of all the buddhas just as you are my eldest son now. 

“The adornments of the land, the number of disciples led and inspired, the duration of the True and Semblance Dharma of this buddha Saptaratnapadmavikrama will be just like those of the Buddha Sāgaradharabuddhivikrīḍitarājābhijña, without the slightest difference. You will also become the eldest son of this buddha and after that attain highest, complete enlightenment.” 

(妙法蓮華經第九品 授學無學人記之5)

爾時佛告羅睺羅。 汝於來世當得作佛。號蹈七寶華如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。當供養十世界微塵等數諸佛如來。常為諸佛而作長子。猶如今也。是蹈七寶華佛。國土莊嚴。壽命劫數。所化弟子。正法像法。亦如山海慧自在通王如來無異。亦為此佛而作長子。過是已後當得阿耨多羅三藐三菩提。

Bibiau Hxuad Lenhuex Qingx (qauw-4)

 

Hitt sijun, Ananda iong jimgensix qongw:

“Sewjunx jiokk han’iuw 

Hro guaw sniu kiw quewkir 

Buliong jiongww vut ee Hxuad 

Cincniu qimzit soxx tniax .diyc .ee 

Guaw dnaxx byy qycc u gihik 

Ansimx diamr dirr vuddy 

Quangii hongven jyr sirjiaw 

Horcii jiongww vut ee Hxuad”

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 4)

Thereupon Ānanda spoke these verses: 

The Bhagavat is truly extraordinary. 

He has enabled me to recollect the Dharma 

Of incalculable numbers of buddhas of the past, 

Just as if I had first heard of the matter today. 

I now have no further doubts. 

I am established in the buddha path. 

I have become an attendant of the Tathāgata 

And, as an attendant, I will preserve 

The Dharma of all the buddhas, using skillful means. 

(妙法蓮華經第九品 授學無學人記之4)

爾時阿難。而說偈言。

　世尊甚希有　　令我念過去

　無量諸佛法　　如今日所聞

　我今無復疑　　安住於佛道

　方便為侍者　　護持諸佛法

Bibiau Hxuad Lenhuex Qingx (qauw-3)

Hitt sijun, huerdniuu lairdew duxduxx huatsimx ee posad u veh-cingx langg, inx longxx anxnex sniu, “Guanw iauxx byy tniax diyc u dua posad did diyc jitt hy qiwzin. Si sniaw enqor, jerje sniabunn did diyc jitt hy qiwzin?”

Hitt sii Sejunx jaix jiongww posad simlai soxx sniu, dyrr qra inx qongw, “Juui senrlamjuw! Guaw qapp Ananda inx dirr Dharmagaganabhyudgataraja (Kangx Ongg Vut) ee soxjai qang sijun huatsimx dirr anuttara-samyak-sambodhi. Ananda itdit air beh je qenwbunn. Guaw dniardnia qutlat jingjinr. Soxdiw guaw ixx singjiu anuttara-samyak-sambodhi, narr si Ananda horcii guaw ee qawhuad, iarr horcii jionglaii jiongww vut Hxuad ee vyxkor, qauwhuar qycc singjiu jerje posad dairjiongr. Ix ee vunxguan si zucuw, soxiw did diyc jitt xee qiwzin.”

Ananda dirr Vuddyy binrtaujingg tniax diyc siurr jyr qiwzin qapp qoktow ee jonggiamm, simguan buanxjiog, simlai dua hnuahiw, did diyc m bad u :ee. Ix jiksii sniu kiw quewkir buliong cenbanrig jiongww vut Hxuad ee vyxkor, tongdat byy jiongwgai. Cincniu jitmaw soxx tniax .diyc .ee, ix iarr iwsig diyc vunxguan.

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 3)

At that time the eight thousand bodhisattvas in the assembly, in whom the thought of enlightenment (bodhicittta) had recently awakened, all thought this: “Since we have never heard the great bodhisattvas receive predictions like this, why should the śrāvakas now obtain it?” 

Then the Bhagavat, knowing what the bodhisattvas were thinking, spoke to them, saying: “O sons of a virtuous family! The thought of highest, complete enlightenment once awoke simultaneously in Ānanda and myself in the presence of the Buddha Dharmagaganābhyudgatarāja. Ānanda always wanted to hear a great deal about the Dharma, and I always made diligent efforts. For this reason I was shortly able to attain highest, complete enlightenment, whereas Ānanda preserves my teaching and in the future will uphold the treasure house of the Dharma of all the buddhas. He will lead, inspire, and perfect the bodhisattvas. Since this was his original vow, he has obtained this prediction!” 

Ānanda, while facing the Buddha in the audience, heard his own prediction and about the adornments of his land. His vow fulfilled, he rejoiced greatly at attaining such an unprecedented experience. With his unobstructed penetration he immediately remembered the treasure house of the Dharma of the past immeasurable thousands of myriads of koṭis of buddhas as if he had just heard of it today; and he also became aware of his original vow.

(妙法蓮華經第九品 授學無學人記之3)

爾時會中新發意菩薩八千人。咸作是念。我等尚不聞諸大菩薩得如是記。有何因緣。而諸聲聞得如是決。爾時世尊。知諸菩薩心之所念。而告之曰。諸善男子。我與阿難等。於空王佛所。同時發阿耨多羅三藐三菩提心。阿難常樂多聞。我常勤精進。是故我已得成阿耨多羅三藐三菩提。而阿難護持我法。亦護將來諸佛法藏。教化成就諸菩薩眾。其本願如是。故獲斯記。阿難面於佛前。自聞授記及國土莊嚴。所願具足。心大歡喜得未曾有。即時憶念過去無量千萬億諸佛法藏。通達無礙。如今所聞。亦識本願。

Bibiau Hxuad Lenhuex Qingx (qauw-2)

 

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

"Guaw jitmaw dirr jiongww jingdoo suanvor  

Ananda si horcii Hxuad :ee 

E qiong’iongw jerje vut 

Zen’au singjiu Jniawsiong Qakdix 

Qiyr jyr Sanhaiw Diwhui 

Jurjai Tongdat Ongg Vut 

Hitt xee qoktow cingjing 

Qiyr jyr Dniardnia Kia Singwli ee Donghuanx 

Qauwhuar jerje posad 

Sowliong cincniu Ganges Hyy ee suax 

Vut u dua uidig 

Miasniax muaw sibhongx 

Siurbing buliong 

In’ui kyxlinn jiongwsingx 

Jniar Hxuad ee siqanx si siurbing ee dingvue 

Cincniu Hxuad qycjaiww dingvue 

Cincniu Ganges Hyy suax ee sowliong 

Busor jiongwsingx 

Dirr jitt xee Hxuad lairdew 

Jingr vuddy ee in'enn”

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 2)

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

I now tell the assembly 

That Ānanda, the preserver of the Dharma,

Will pay homage to the buddhas 

And ultimately attain complete enlightenment. 

He will be called the Buddha Sāgaradharabuddhivikrīḍitarājābhijña. 

His land will be pure 

And called Avanāmitavaijayantā 

He will lead and inspire bodhisattvas 

In numbers equal to the sands of the Ganges River. 

This buddha will be endowed 

With great virtue and dignity, and his fame 

Will fill the ten directions. 

His lifespan will be immeasurable 

Due to his compassion for sentient beings. 

The True Dharma will abide 

Twice as long as his lifespan 

And the Semblance Dharma will abide 

Twice as long as the True Dharma. 

Countless sentient beings 

Within the Dharma of this buddha, 

Equal in number to the sands of the Ganges River, 

Will plant the seed of the buddha path.”

(妙法蓮華經第九品 授學無學人記之2)

爾時世尊。欲重宣此義。而說偈言。

　我今僧中說　　阿難持法者

　當供養諸佛　　然後成正覺

　號曰山海慧　　自在通王佛

　其國土清淨　　名常立勝幡

　教化諸菩薩　　其數如恒沙

　佛有大威德　　名聞滿十方

　壽命無有量　　以愍眾生故

　正法倍壽命　　像法復倍是

　如恒河沙等　　無數諸眾生

　於此佛法中　　種佛道因緣

Bibiau Hxuad Lenhuex Qingx (qauw-1)

 

Derr Qauw Pinw: Uirr U Decc Yc qapp Benw Qycc Yc :ee Jyr Qiwzin

Hitt sijun, Ananda qapp Rahula anxnex sniu, “Guanw vutsii amr amr decc sniu, narr tangx virr jyr qiwzin m jin’ kuaiwlok?” Inx dyrr an’ jyrui vreh kiw, qaur Vuddyy binrtaujingg, tauu qapp bin kap de vair Vut ee kax, dangjee duiww Vuddyy qongw, “Sewjunx! Guanw iarr ingqaix u hxun siurr jyr qiwzin. Dna’ Zulaii si guanw soxx beh quiix :ee. Qycc guanw virr itcer sewqanx ee tnsinn, langg, qapp asura soxx sigsai. Ananda dniardnia suisi qapp horcii Hxuad ee vyxkor. Rahula si Vuddyy ee qniaw. Narr Vuddyy uirr guanw jyr anuttara-samyak-sambodhi ee qiwzin, guanw ee guanrbang buanxjiog, jingwlangg ee guanrbang iarr e buanxjiog.”

Hitt sijun, u decc yc qapp benw qycc yc ee sniabunn derjuw nng-cingx langg longxx an’ jyrui vreh kiw, jniar vingg ee qingqah teh teh qaur Vuddyy ee binrtaujingg, itsimx habjiongw giongxbong Sewjunx. Inx tee cud ham' Ananda qapp Rahula qangrkuanw ee guan, zen'au dirr vnix:a kia.

Hitt sii, Vuddyy qra Ananda qongw, “Liw dirr laiser tangx jyr vut, hy jyr Sagaradharabuddhivikriditarajabhijna (Sanhaiw Diwhui Jurjai Tongdat Ongg) Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. Liw e qiong’iongw lak-jap-zi-ig xui vut, uirr inx horcii Hxuad ee vyxkor, zen’au did diyc anuttara-samyak-sambodhi, qauwhuar zi-jap cingbanrig Ganges Hyy suax ee sowliong hiacc je ee posad, hro inx singjiu anuttara-samyak-sambodhi. 

Qog ee miaa qiyr jyr Avanamitavaijayanta (Dniardnia Kia Singwli ee Donghuanx). Hitt xee qog cingjing, iong liulii jyr de. Qiab ee miaa si Manojnasabda bhigarjita (Bibiau Imsniax Muaw Siwqer). Hitt xee vut ee siurbing u buliong cenbanrig asamkhya. Narr u langg dirr cenbanrig buliong asamkhya lairdew decc qewsngr iarr berdangr jaix. Jniar Hxuad diamr sewqanx si ix ee siurbing ee dingvue je. Cincniu Hxuad diamr sewqanx ee siqanx qycc si Jniar Hxuad ee dingvue je. 

Ananda! Jitt xee Sanhaiw Diwhui Jurjai Tongdat Ongg ee vut virr sibhongx buliong cenbanrig Ganges Hyy suax ee sowliong hiacc je ee Vut Zulaii soxx qiongrdongg cingjanr. Inx longxx ylyw ix ee qongdig."

(The Lotus Sutra - Chapter IX The Predictions for Those Who Still Have More to Learn and for Those Who Do Not 1)

At that time Ānanda and Rāhula thought this: “The delight we would feel if we were to receive our predictions is constantly before our minds!” Then arising from their seats and going into the presence of the Buddha, they bowed until their foreheads touched his feet, and spoke to him in unison, saying: “O Bhagavat! We should also be qualified to receive our predictions! Both of us take refuge only in the Tathāgata. Moreover we are well known by the devas, humans, and asuras throughout the entire world! Ānanda has always attended the Tathāgata, preserving the treasure house of the Dharma; and Rāhula is the son of the Buddha. If the Buddha would bestow upon us the prediction of highest, complete enlightenment then our vows would be fulfilled and our wishes also realized!” 

Then two thousand disciples, śrāvakas, some who still had more to learn, and some who did not, all arose from their seats and with their right shoulders bared went into the presence of the Buddha. Attentively, with palms pressed together, they gazed at the Bhagavat, all having the same wish as Ānanda and Rāhula, and stood to one side. 

Then the Buddha addressed Ānanda, saying: “In the future world you will become a buddha called Sāgaradharabuddhivikrīḍitarājābhijña, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. You will pay homage to sixty-two koṭis of buddhas, preserve the treasure house of the Dharma and ultimately attain highest, complete enlightenment. Further, you will inspire twenty thousands of myriads of koṭis of bodhisattvas, equal in number to the sands of the Ganges River, causing them to attain highest, complete enlightenment. 

“Your land will be called Avanāmitavaijayantā. It will be pure and the earth will be made of lapis lazuli. The kalpa will be called Manojñaśabdā bhigarjita. The lifespan of this buddha will be for immeasurable, incalculable thousands of myriads of koṭis of kalpas. Their number would be incalculable even if one were to count for immeasurable, innumerable thousands of myriads of koṭis of kalpas. The True Dharma will abide in the world twice as long as his lifespan and the Semblance Dharma will abide in the world twice as long as the True Dharma. 

“O Ānanda! The virtues of this buddha Sāgaradharabuddhivikrīḍitarājābhijña will be praised by immeasurable thousands of myriads of koṭis of Buddha Tathāgatas in the ten directions, equal in number to the sands of the Ganges River.” 

(妙法蓮華經第九品 授學無學人記之1)

爾時阿難。羅睺羅。 而作是念。我等每自思惟。設得受記不亦快乎。即從座起到於佛前頭面禮足。俱白佛言。世尊。我等於此亦應有分。唯有如來我等所歸。又我等為一切世間天人阿修羅所見知識。阿難常為侍者護持法藏。羅睺羅是佛之子。若佛見授阿耨多羅三藐三菩提記者。我願既滿眾望亦足。爾時學無學聲聞弟子二千人。皆從座起偏袒右肩到於佛前。一心合掌瞻仰世尊。如阿難羅睺羅所願。住立一面。爾時佛告阿難。汝於來世當得作佛。號山海慧自在通王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。當供養六十二億諸佛護持法藏。然後得阿耨多羅三藐三菩提。教化二十千萬億恒河沙諸菩薩等。令成阿耨多羅三藐三菩提。國名常立勝幡。其土清淨琉璃為地。劫名妙音遍滿。其佛壽命。無量千萬億阿僧祇劫。若人於千萬億無量阿僧祇劫中。算數校計不能得知。正法住世倍於壽命。像法住世復倍正法。阿難。是山海慧自在通王佛。為十方無量千萬億恒河沙等諸佛如來。所共讚歎稱其功德。

Bibiau Hxuad Lenhuex Qingx (veh-6)

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

“Guanw tniax diyc busiong ee dy

An’unw sriu jyr qiwzin ee sniax

Qamxqag diyc m bad u ee hnuahiw

Hiongr u buliong diwhui ee Vut qingwlew

Jitmaw dirr Sewjunx binrtaujingg

Camwhuew qaqi jerje quewsid

Dirr buliong Vut ee vyw 

Did diyc siyw vorhun liappuann 

Cincniu byy diwhui ee gong langg 

Dyrr qamxqag buanxjiog 

Kyxviw sanwciah langg 

Kir cin’iuw inx daux 

Inx daux si dua huwho

Sed pongpair ee liaurliw

Iong buqer ee vyxjux

Tni dirr sanwciah langg ee snxax lairbin

Liauxau diam diam lirkuix

Hitt sii sanwciah langg decc kunr byy diqag

Jitt xee langg jingsinn vreh kiw 

Qnia’iuu kir vadd qog 

Qriuu jiahsit tangx uahmia 

Doruac jin’ qanlann 

Did diyc jiyw jiyw dyrr buanxjiog 

Be sniu qongxx beh qriuu kacc hyw 

Byy diwqag snxax lairbin 

U buqer ee vyxjux 

Hro ix vyxjux ee cin’iuw 

Au .laii qnir diyc jitt xee sanwciah langg 

Koxsimx qra jixvi liauxau 

Hro ix knuar soxx tni ee vyxjux 

Sanwciah langg knuar diyc jitt xee vyxjux 

Simlai dua hnuahiw 

Jiongqimx-ixau venr hywgiac u jiongxjiongw jaibut 

Go jiongw iogbong suijai hiangxsiu 

Guanw iarr si zucuw 

Sewjunx quxdngg ixlaii 

Dniardnia kyxlinn laii qauwhuar guanw 

Hro guanw jxaix busiong ee guan 

Guanw in’ui byy diwhui 

Vutqag iarr vutdix 

Did diyc jiyw jiyw ee liappuann 

Dyrr qamxqag buanxjiog byy beh qriuu qitax :ee 

Jitmaw Vut hro guanw qakgo 

Qongw guanw m si jinjniar beddo 

Dna' did diyc Vut busiong ee diwhui 

Jiacc si jinjniar beddo 

Guanw henrjai an’ Vut tniax diyc 

Sriu jyr qiwzin qapp jonggiamm ee su 

Ixqip e jiauww cuwsu sriu jyr qiwzin 

Srinx qapp simx ciongbuanw hnuahiw”

(The Lotus Sutra - Chapter VIII The Five Hundred Disciples Receive Their Predictions 6)

At that time Ājñātakauṇḍinya and the others, wanting to elaborate on the meaning of this further, spoke these verses: 

We have heard his voice 

Giving the prediction of utmost ease. 

Rejoicing in this unprecedented experience, 

We bow to the Buddha whose wisdom is immeasurable. 

We now repent of our faults 

In the presence of the Bhagavat. 

Although we had attained 

Only a small measure of nirvana, 

Out of the immeasurable treasures of the Buddha, 

We were self-satisfied, 

Just like ignorant fools! 

Suppose there were a poor man 

Who went to the house of a close friend 

Whose family was very wealthy. 

He was entertained with a feast 

And had a priceless jewel sewn 

To the inside of his garment. 

The wealthy friend made him this gift 

Without saying anything, and went away. 

The poor man had fallen asleep 

And did not know of this. 

Shortly afterward this man gets up, 

And after wandering around 

Arrives in another country. 

He manages to seek out 

Enough food and clothing to live 

But has great difficulty in supporting himself. 

Yet he is satisfied to obtain a little 

And does not desire anything better. 

He is still unaware of the priceless jewel 

Sewn inside his garment. 

The intimate friend who gave him the jewel 

Meets this poor man later 

And bitterly reproaches him, 

Showing him the jewel 

That had been sewn into his garment. 

The poor man, seeing this jewel, rejoices greatly

And with this rich treasure he enjoys 

To his satisfaction the desires of the five senses. 

We are exactly like this. 

For a long time, the Bhagavat 

Has led and inspired us 

Through his compassion, 

And planted in us the highest aspiration. 

Because we were ignorant 

We neither noticed nor knew; 

We were satisfied with attaining 

Only a small measure of nirvana 

And did not seek for the rest.

Now the Buddha has enlightened us, saying: 

This is not the real nirvana. 

Attaining the highest wisdom of the buddhas 

Is indeed the only real nirvana. 

Now, having heard the predictions from the Buddha 

And of the adorned lands, 

And the subsequent predictions, 

We universally rejoice in body and mind.

(妙法蓮華經第八品 五百弟子受記之6)

爾時阿若憍陳如等。欲重宣此義。而說偈言。

　我等聞無上　　安隱授記聲

　歡喜未曾有　　禮無量智佛

　今於世尊前　　自悔諸過咎

　於無量佛寶　　得少涅槃分

　如無智愚人　　便自以為足

　譬如貧窮人　　往至親友家

　其家甚大富　　具設諸餚饍

　以無價寶珠　　繫著內衣裏

　默與而捨去　　時臥不覺知

　是人既已起　　遊行詣他國

　求衣食自濟　　資生甚艱難

　得少便為足　　更不願好者

　不覺內衣裏　　有無價寶珠

　與珠之親友　　後見此貧人

　苦切責之已　　示以所繫珠

　貧人見此珠　　其心大歡喜

　富有諸財物　　五欲而自恣

　我等亦如是　　世尊於長夜

　常愍見教化　　令種無上願

　我等無智故　　不覺亦不知

　得少涅槃分　　自足不求餘

　今佛覺悟我　　言非實滅度

　得佛無上慧　　爾乃為真滅

　我今從佛聞　　授記莊嚴事

　及轉次受決　　身心遍歡喜