Bibiau Hxuad Lenhuex Qingx (jap-sir-1)

 

Derr Go Qngw

Derr Jap-sir Pinw: Anlok Sidjenr

Hitt sijun, Posad Mahasattva Manjusri, Huat'ongg ee qniaw qra Vuddyy qongw, “Sewjunx! Jiaxee posad jin’ landid, u junqingr qapp sunrjiongg Vuddyy, soxiw huad dua sewguan, beh dirr ixau og sxer horcii, togsiong, qapp ensxuad jitt vxo Bibiau Hxuad Lenhuex Qingx. Sewjunx! Posad mahasattva dirr ixau ee og sxer rair anwjnuaw jiacc tangx enxsuad jitt vxo qingx?”

Vuddyy qra Manjusri qongw, “Narr posad mahasattva dirr ixau ee og sxer beh enxsuad jitt vxo qingx, diyhh an’unw diamr dirr sir xee hxuad. Id .jiarr, an’unw diamr dirr posad soxx siuhing ee kuhik qapp cinqin ee soxjai, jiacc tangx uirr jiongwsingx enxsuad jitt vxo qingx. 

Manjusri! Simxmic qiyr jyr posad mahasattva soxx siuhing ee kuhik? Narr posad mahasattva diamr dirr zimxziok, ziusun, senrliongg, byy sywvy, iarr byy qniahniaa, qycc duiww henrsiong byy soxx hingdong, quancad soxu henrsiong sidjer ee siongr, iarr be congvong iacc kir hunvet, jer qiyr jyr posad mahasattva soxx siuhing ee kuhik.

Simxmic qiyr jyr posad mahasattva soxx cinqin ee soxjai? Posad mahasattva byy cinqin qok’ongg, ongjuw, dairsinn, qapp qnuadniuw; byy cinqin soxu guardy, jiwhiongr Brahma :ee, qapp Jain jiaxee dingxdingw; byy cinqin siaw sewsiok bunjniux qapp janwtanr guardy ee ceh :ee, ixqip air hiongxlok qapp ____; byy cinqin jiongsu honghiamw ee vaxhir, siy’ jringx, siy' enw, qapp jiongxjiongw venr mosut :ee; byy cinqin candala (doho) qapp cri dix, ngiuu, qxex, qxauw, ixqip paclac, liahhii, qapp jiongxjiogw jyr pnaiw qingqiw :ee. Ursii jitt hy langg narr laii, dyrr uirr inx suathuad, danrsi m tangx u soxx qitai. 

Qycc byy cinqin qriuu sniabunn ee bikiu, bikuni, upasaka qapp upasika, iarr m tangx ham' inx siy' jiycmng. Bylun dirr vangqingx lairdew, dirr qinghingg ee soxjai, iacc dirr qangxdngg lairdew, longxx m tangx ham' inx dauwdin dilehh. Ursii inx narr laii, jiauww inx ee qinsingr quangii suathuad, danrsi m tangx u soxx qitai.

Manjusri! Qycc posad mahasattva byy ingqaix an' luxzinn ee sinkux snix cud iogbong ee liamrtauu laii uirr inx suathuat, iarr m tangx sniu beh qnir .inx. 

Narr zip kir langg' daux, m hyw ham’ siauwluw, cuxluw, qapp qnuaxhu qongxue, iarr m tangx cinqin go jiongw vutlamm-vutluw ee langg, m tangx ham' inx u quaqad. M hyw dandok zip kir langg' daux. Narr u guan'inx diyhh dandok zip .kir ee sii, diyhh itsimx liam vut. 

Narr uirr luxzinn suathuad, ciyr ee sii, cuiwkiw m hyw lorcud, iarr m tangx henr hxingx, simrjiww uirr vudhuad iarr m tangx ham' inx u quaqad, hyhongr qitax ee su. 

Byy air siux lensiaur ee derjuw, samanera iacc zidongg, iarr byy air ham’ inx qang suhu. Dniardnia hnor jersenn, dirr piacjing ee soxjai siuhak liab simx.  Manjusri! Jex qiyr jyr co' cinqin ee soxjai.”

(The Lotus Sutra - Chapter XIV Ease in Practice 1)

Thereupon the Prince of the Dharma, Bodhisattva Mahāsattva Mañjuśrī addressed the Buddha, saying: “O Bhagavat! These bodhisattvas are very rare. In respectful obedience to the Buddha they have made this great vow: ‘In the troubled world to come, we will preserve, recite, and teach this Lotus Sutra!’ O Bhagavat! How can these bodhisattva mahāsattvas teach this sutra in the troubled world to come?” 

The Buddha addressed Mañjuśrī, saying: “If the bodhisattva mahāsattvas want to teach this sutra in the troubled world to come, they should abide in the four kinds of practices. The first is to establish the sphere of their bodhisattva practice and the sphere of their relationships and thereupon expound this sutra for the sake of sentient beings. 

“O Mañjuśrī! What is the sphere of the practice of the bodhisattva mahāsattva? If a bodhisattva mahāsattva abides in the stage of perseverance, is gentle, tranquil, nonviolent, and unafraid; and furthermore if he remains unmoved with regard to existent things and perceives them in their true aspect, and neither acts nor discriminates, this is called the sphere of the practice of the bodhisattva mahāsattva. 

“What is the sphere of the relationships of the bodhisattva mahāsattva? The bodhisattva mahāsattva should not consort with kings, princes, ministers, and chief officials. He should not consort with heretics, brahmans, Jains, and others, or with worldly writers, critics of poetry, materialists, or extreme materialists. Nor should he become acquainted with pranksters, boxers, wrestlers, clowns, and various jugglers, nor with outcastes and people who raise boars, sheep, chickens, and dogs, nor with hunters, fishermen, and those with evil conduct. A bodhisattva should teach such people the Dharma if they come to him, but expect nothing. 

“Nor should a bodhisattva consort with monks, nuns, laymen, and laywomen who seek the śrāvaka vehicle. Nor should he greet them. The bodhisattva should avoid their company in chambers, on roads, or while in lecture halls, and not remain with them. If they come, teach them the Dharma according to their capacities, but expect nothing! 

“Moreover, O Mañjuśrī! The bodhisattva mahāsattva should expound the teaching without any thought of desire for, or wish to see, a woman’s body. 

“If a bodhisattva enters someone else’s home he should not talk to young girls, maidens, and widows. A bodhisattva should also not approach the five kinds of impotent men nor be intimate with them. He should not enter someone else’s home alone; and if for any reason he should enter it alone a bodhisattva should do nothing but singlemindedly contemplate the Buddha. 

“If he should teach the Dharma to women he should not show his teeth when smiling nor reveal his chest. A bodhisattva should not be intimate with them even for the sake of the Dharma. How much less for other things! 

“A bodhisattva should take no pleasure in keeping young disciples, śrāmaṇeras, or young boys. Nor should he take pleasure in having the same teacher as them. He should always take pleasure in meditation and, in a quiet place, practice to control his mind. O Mañjuśrī! This is what is known as the first sphere of relationships.

(妙法蓮華經第十四品 安樂行之1)

妙法蓮華經卷第五

爾時文殊師利法王子菩薩摩訶薩白佛言。世尊。是諸菩薩甚為難有敬順佛故發大誓願。於後惡世護持讀說是法華經。世尊。菩薩摩訶薩。於後惡世云何能說是經。佛告文殊師利。若菩薩摩訶薩。於後惡世。欲說是經。當安住四法。一者安住菩薩行處及親近處。能為眾生演說是經。文殊師利。云何名菩薩摩訶薩行處。若菩薩摩訶薩。住忍辱地柔和善順而不卒暴心亦不驚。又復於法無所行。而觀諸法如實相。亦不行不分別。是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處。菩薩摩訶薩。不親近國王王子大臣官長。不親近諸外道梵志尼揵子等。及造世俗文筆讚詠外書。及路伽耶陀逆路伽耶陀者。亦不親近諸有兇戲相扠相撲。及那羅等種種變現之戲。又不親近旃陀羅及畜猪羊鷄狗畋獵漁捕諸惡律儀。如是人等或時來者。則為說法。無所悕望。又不親近求聲聞比丘比丘尼優婆塞優婆夷。亦不問訊。若於房中。若經行處。若在講堂中。不共住止。或時來者。隨宜說法無所悕求。文殊師利。又菩薩摩訶薩。不應於女人身取能生欲想相而為說法。亦不樂見。若入他家。不與小女處女寡女等共語。亦復不近五種不男之人以為親厚。不獨入他家。 若有因緣須獨入時但一心念佛。若為女人說法不露齒笑。不現胸臆。乃至為法。猶不親厚。況復餘事。不樂畜年少弟子沙彌小兒。亦不樂與同師。常好坐禪。在於閑處修攝其心。文殊師利。是名初親近處。

Bibiau Hxuad Lenhuex Qingx (jap-snax-3)

 

Hitt sijun, jiongww posad longxx qang sii cud sniax qongw jimgensix:

“Hibang liw byy quawlu 

Dirr Vuddyy beddo liauxau 

Dirr kiongxvor ee og sxer lairdew 

Guanw e siwqer enxsuad 

U jerje byy diwhui ee langg 

Pnaiw cuir ziogme 

Ixqip tec dyx qapp qunxaw 

Guanw longxx e zimxnai 

Og sxer lairdew ee bikiu 

U siaa qewsig, gauu tiamxbi, simx uankiaux 

Byy did .diyc qongw did .diyc 

Gnoxban ee simx muaw muaw 

Iacc si dirr sanlimm aranya :ee

Cing puar snxax dirr piacjing ee soxjai 

Qaqi qongw u sidjenr jinx dy 

Knuawqinx sewqanlangg 

Amtamx lirig qapp qiong’iongw ee enqor 

Uirr vig'ix suathuad 

Siurr sewqanx soxx qiongqingr 

Cincniu u lak jiongw sintongx ee arhat 

Jitt hy langg u og simx 

Dniardnia sniu sewqanx ee siogsu 

Qew jyr si aranya :ee

Hnor qongw guanw ee quewsid 

Qycc e anxnex qongw: 

Jiaxee bikiu 

Uirr tamluann lirig qapp qiong’iongw 

Sueh guardy ee qauwgi 

Qaqi jyr jitt vxo qingdenw 

Kir penr qapp behik sewqanlangg 

Uirr qriuu miasniax ee enqor 

Jiacc hunvet enxsuad jitt vxo qingx 

Inx dniardnia dirr dairjiongr lairdew 

Beh huixvongr guanw ee enqor 

Hiongr qok’ongg qapp dairsinn 

Brahman qapp qusu 

Ixqip qitax bikiu 

Decc huixvongr qongw guanw ee pnaiw ue 

Qongw guanw si siaa qenwsig ee langg 

Decc enxsuad guardy ee qauwgi 

Guanw junqingr Vuddyy ee enqor 

Longxx zimxnai jiaxee og 

Virr inx soxx kingsi qongxx 

Linw longxx si vut 

Jitt hy saksau ee gengiw 

Guanw longxx zimxsiu 

Dirr gnow-lyy og sxer lairdew 

U jerje kiongxvor ee dairjir 

Og qxuiw jinwzip inx ee sinkux 

Inx laii ziogme qapp huixvongr guanw 

Guanw junqingr qapp siongsinr Vuddyy

E cing zimxziok ee jenwqah 

Uirr enxsuad jitt vxo qingx 

Zimxsiu jiaxee lann su 

Guanw byy qor sintew qapp sniwmia 

Dna’ siyh busiong ee dy 

Guanw dirr laiser 

Horcii Vuddyy soxx jiokhur :ee 

Sewjunx vitdnia jai'ngiaw 

Lyy sxer ee og bikiu 

M jaix Vuddyy iong hongven ee honghuad 

Jiauww jiongwsingx ee qinsingr quangii enxsuad Hxuad 

Pnaiw cuir qycc lig bagbaii 

Sxor vaiw qra guanw qnuaw .cud .kir 

Hro guanw li tah qapp sxi hng hng 

Cincniu jitt hy og su 

In'ui sniu diyc Vuddyy ee huanhur 

Jiaxee su longxx e zimxnai  

Soxu ee cuanlok iacc sniaci 

Narr u beh qriuu Hxuad :ee 

Guanw longxx qaur hitt xui 

Enxsuad Vuddyy soxx jiokhur ee Hxuad 

Guanw si Sewjunx ee suxjiaw

Binrduir jingwlangg byy soxx qnia'uir

Guanw e hyw hyw enxsuad Hxuad

Guan Vuddyy hongwsimx

Guanw dirr Sewjunx binrjingg

Qapp an' sibhongx laii ee jiongww vut binrjingg

Huad jitt hy sewguan

Vut jai'ngiaw guanw ee simguan”

(The Lotus Sutra - Chapter XIII Perseverance 3)

Immediately after that, all of the bodhisattvas spoke these verses in unison: 

We entreat you not to be concerned 

Because we will extensively teach 

In the fearful, troubled world, 

After the Buddha’s parinirvāṇa. 

We will be patient 

With those who are ignorant, 

Those who disparage others with evil words, 

Or who attack us with sticks and swords. 

Monks in this troubled world 

Will have false wisdom 

And be deceitful. 

They will think they have attained 

What they have not, and their minds 

Will be full of conceit. 

Then there will be those who dwell

In tranquil forests wearing rags, 

With the thought that they alone practice the true path,

And who look down on those who lead worldly lives. 

There will be those who teach the Dharma 

To laypeople only out of greed for offerings, 

Yet they will be respected in the world 

As if they were arhats endowed with 

The six transcendent powers. 

The minds of such people are in error; 

They are always thinking about worldly matters; 

And they enjoy pointing out our faults, 

Playing the role of the forest dwellers, 

Thus they will say such things as: 

All of these monks here 

Teach heretical doctrines 

Because they are greedy for profit! 

They have fabricated this sutra 

To deceive the people of the world, 

And they explain this sutra 

Out of desire for fame! 

They always want to slander us 

In the great assembly; 

They slander us to the kings, 

Ministers, brahmans, householders, 

And to other monks, saying that we are evil. 

They say: These are people of false views 

Who teach heretical doctrines. 

Since we revere the Buddha, 

We will be patient with their wickedness. 

They will mockingly address us, saying: 

All you buddhas! 

We will be patient with 

These scornful words. 

In the troubled world of the 

Age of [the Decadent Dharma] 

There are many fearful things. 

People possessed by evil spirits Will scorn and slander us. 

But we shall wear the armor of patience 

Because we trust and revere the Buddha; 

And we will persevere under these difficulties 

In order to teach this sutra. 

We will not be attached to our bodies or lives 

We only desire the highest path. 

In the future we will preserve 

What the Buddha has entrusted us with. 

The Bhagavat himself must know 

That the erring monks in the troubled world 

Will not understand the Dharma 

Taught by the Buddha through skillful means, 

According to what is appropriate to sentient beings. 

They will utter evil words with angry countenances, 

And they will repeatedly expel us, 

And keep us away from the monasteries and stupas. 

There will be many evils such as this. 

We will all endure in these matters 

Because we remember the Buddha’s decree. 

If there are any people seeking this Dharma 

In villages or cities, we will all go there

And teach the Dharma entrusted to us by the Buddha. 

Because we are the Bhagavat’s ambassadors,

Wherever we go we have nothing to fear. 

We will skillfully teach the Dharma. 

We entreat you,

O Buddha, to be at ease. 

In the presence of the Bhagavat, 

And all of the buddhas who have come 

From the ten directions, 

We make this declaration. 

O Buddha! You know our intentions!

(妙法蓮華經第十三品 勸持之3)

即時諸菩薩俱同發聲。而說偈言。

　唯願不為慮　　於佛滅度後

　恐怖惡世中　　我等當廣說

　有諸無智人　　惡口罵詈等

　及加刀杖者　　我等皆當忍

　惡世中比丘　　邪智心諂曲

　未得謂為得　　我慢心充滿

　或有阿練若　　納衣在空閑

　自謂行真道　　輕賤人間者

　貪著利養故　　與白衣說法

　為世所恭敬　　如六通羅漢

　是人懷惡心　　常念世俗事

　假名阿練若　　好出我等過

　而作如是言　　此諸比丘等

　為貪利養故　　說外道論議

　自作此經典　　誑惑世間人

　為求名聞故　　分別於是經

　常在大眾中　　欲毀我等故

　向國王大臣　　婆羅門居士

　及餘比丘眾　　誹謗說我惡

　謂是邪見人　　說外道論議

　我等敬佛故　　悉忍是諸惡

　為斯所輕言　　汝等皆是佛

　如此輕慢言　　皆當忍受之

　濁劫惡世中　　多有諸恐怖

　惡鬼入其身　　罵詈毀辱我

　我等敬信佛　　當著忍辱鎧

　為說是經故　　忍此諸難事

　我不愛身命　　但惜無上道

　我等於來世　　護持佛所囑

　世尊自當知　　濁世惡比丘

　不知佛方便　　隨宜所說法

　惡口而顰蹙　　數數見擯出

　遠離於塔寺　　如是等眾惡

　念佛告勅故   　 皆當忍是事

　諸聚落城邑　　其有求法者

　我皆到其所　　說佛所囑法

　我是世尊使　　處眾無所畏

　我當善說法　　願佛安隱住

　我於世尊前　　諸來十方佛

　發如是誓言　　佛自知我心

Bibiau Hxuad Lenhuex Qingx (jap-snax-2)

Jimgensix qongw liauw, jiongww bikuni qra Vuddyy qongw, “Sewjunx, guanw iarr e dirr qitax qoktow siwqer suanqangw jitt vxo qingx.”

Hitt sii Sewjunx quanknuar veh-jap-bxan ig nayuta jiongww posad mahasattva. Jiaxee posad longxx si avivartika, dngw byy dywter huatlenw, did diyc jerje dharani. Inx an’ jyrui vreh kiw, qaur Vuddyy binrjingg, itsimx habjiongw anxnex sniu, “Narr Sewjunx huanhur guanw diyhh cisiuw qapp enxsuad jitt vxo qingx, diyhh jiauww Vuddyy soxx qar, siwqer suanqangw jitt vxo qingx.”

Inx qycc anxnex sniu, “Vuddyy henrjai diam diam longxx byy huanhur. Guaw diyhh anwjnuaw jyr?”

Hitt sii, jiongww posad junqingr qapp sunrjiongg Vuddyy ee iwsur, qycc beh buanxjiog qaqi vunxdew ee guan, dyrr dirr Vuddyy binrjingg jyr sraix-aw-hauw, zen'au huatser qongxx, “Sewjunx! Guanw dirr Zulaii beddo liauxau, e dirr sibhongx sewqair jiusuann qapp ongxhok, tangx hro jiongwsingx causiaw, cisiuw, qapp togsiong jitt vxo qingx. Guanw e qaixsuad qingx ee ywgi, jiauww Hxuad siuhing, qycc e qir .did be dingdnaa. Jiaxee longxx kyr Vuddyy ee uilik. Dandanx hibang Sewjunx dirr vadd xui hng hng qra guanw siuxho.”

(The Lotus Sutra - Chapter XIII Perseverance 2)

Having spoken this verse all the nuns addressed the Buddha, saying: “O Bhagavat! We also will extensively expound this sutra in other lands.” 

Then the Bhagavat saw eighty myriads of koṭis of nayutas of bodhisattva mahāsattvas, all of whom were at the stage of nonretrogression. They had turned the irreversible wheel of the Dharma and attained the power of recollection. Arising from their seats they went before the Buddha with their palms pressed together and with this wholehearted thought: “If the Bhagavat commands us to preserve and teach this sutra, then we will extensively expound this Dharma exactly as the Buddha has taught.” 

They also thought: “The Buddha now keeps silent and does not command us. What should we do?” 

Then all of the bodhisattvas, respecting the Buddha’s intention and also wanting to fulfill their original vow, uttered a lion’s roar in the presence of the Buddha and declared: “O Bhagavat! After the Tathāgata’s parinirvāṇa we will roam throughout the worlds of the ten directions enabling sentient beings to copy, preserve, and recite this [Lotus] Sutra, and to explain its meaning, practice it according to the Dharma, and remember it correctly. This will all be due to the Buddha’s majestic power. 

“O Bhagavat! We entreat you to protect us from afar while we are in other quarters.”

(妙法蓮華經第十三品 勸持之2)

諸比丘尼說是偈已白佛言。世尊。我等亦能於他方國土廣宣此經。爾時世尊。視八十萬億那由他諸菩薩摩訶薩。是諸菩薩。皆是阿惟越致。轉不退法輪。得諸陀羅尼。即從座起至於佛前。一心合掌而作是念。若世尊告勅我等持說此經者。當如佛教廣宣斯法。復作是念。佛今默然不見告勅。我當云何。時諸菩薩敬順佛意。并欲自滿本願。便於佛前作師子吼。而發誓言。世尊。我等於如來滅後。周旋往返十方世界。能令眾生書寫此經。受持讀誦。解說其義。如法修行。正憶念。皆是佛之威力。唯願世尊。在於他方遙見守護。

Bibiau Hxuad Lenhuex Qingx (jap-snax-1)

 

Derr Jap-snax Pinw: Krngr Cisiuw

Hitt sijun, Bhaisajyaraja (Iyc Ongg) Posad Mahasattva qapp Mahapratibhana Posad Mahasattva ham’ nng-bxan xee posad quanwsiok dauwdin dirr Vuddyy binrjingg anxnex suanser qongxx, “Hibang Sewjunx benw qycc quawlu. Guanw dirr Vuddyy beddo liauxau, e cisiuw, togsiong, qapp enxsuad jitt vxo qingdenw. Ixau og sxer ee jiongwsingx, senrqinx venr jiyw, gnorban qapp budix :ee jingqax, tamluann lirig qapp qiong’iongw, vutsen ee qinx jingqax, ham' qaixtuad li hng hng. Suizenn inx pnaiw qauwhuar, guanw e iong dua zimxnai ee lat togsiong jitt vxo qingx, cisiuw, enxsuad, causiaw, qapp jiongxjiongw qiong’iongw, byy siyh sintew iacc sniwmia.”

Hitt sijun, dairjiongr lairdew go-vah xee virr jyr qiwzin ee arhat qra Vuddyy qongw, “Sewjunx! Guanw iarr beh lib sewguan, beh dirr byy qangg ee qoktow siwqer enxsuad jitt vxo qingx.”

Qycc u veh-cingx xee decc yc iacc benw qycc yc virr jyr qiwzin :ee an’ jyrui vreh kiw, habjiongw hiongr Vuddyy anxnex suanser qongxx, “Sewjunx! Guanw iarr e dirr qitax qoktow siwqer enxsuad jitt vxo qingx. Si anwjnuaw lehh? Jitt xee syvyy qoktow lairdew ee langg je verving, simlai u gnorban, qongdig cenxvyc, kuair siurkir, bakdag, tiamxbi, simx uankiaux byy singsit ee enqor.”

Hitt sijun, Vuddyy ee ibuw Mahaprajapati Gautami Bikuni ham’ decc yc qapp benw qycc yc lak-cingx xee bikuni dauwdin an’ jyrui vreh kiw, itsimx habjiongw, giongxbong jungann, bagjiux m qramx nih. 

Hitt sii Sewjunx qra Gautami qongw, “Liw si anwjnuaw bin iux iux decc knuar Zulaii? Liw simlai decc sniu qongxx guaw byy tee kiw liw ee miaa, byy qra liw jyr anuttara-samyak-sambodhi ee qiwzin, sir bor? Gautami! Guaw singx jongxquad qongw itcer sniabunn ixqingx siurr jyr qiwzin. Dnaxx liw beh jaix qaqi siurr jyr qiwzin. Jionglaii ji’ sxer dirr lak-bxan veh-cingx ig jerje vudhuad lairdew, liw e jyr dua huatsux, qycc lak-cingx xee decc yc qapp benw qycc yc ee bikuni iarr longxx e jyr huatsux. Zucuw, liw jiamrjiam uanbuanw posad-dy, tangx jyr vut, qiyr jyr Sarvarupasamdarsana (Itcer Jiongwsingx Hnuahiw Qenr) 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. Gautami! Jitt xee Itcer Jiongwsingx Hnuahiw Qenr Vut qapp lak-cingx xee posad, inx e sui' xee horsiongx jyr did diyc anuttara-samyak-sambodhi ee qiwzin.

Hitt sijun, Rahula ee laurbuw Yasodhara Bikuni anxnex sniu, “Sewjunx qa'ngg jyr qiwzin, dogdok byy tee kiw guaw ee miaa.”

Vuddyy qra Yasodhara qongw, “Liw dirr laiser vaccingbanrig jerje vudhuad lairdew siuhak posathing, jyr dua huatsux, jiamrjiam uanbuanw vuddy, dirr Bhadra (Sxen Qog) lairdew tangx jyr vut, qiyr jyr Rasmisatasahasraparipūrnadhvaja (Cenban Qngx Siongr Uanvi) 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. Vut ee siurbing si buliong asamkhya qiab.”

Hitt sii, Mahaprajapati Bikuni qapp Yasodhara Bikuni ham’ inx ee quanwsiok longxx dua hnuahiw, did diyc m bad u :ee, dyrr dirr vut binrjingg qongw jimgensix:

“Sewjunx dyrsux

An'unw tenzinn qapp langg

Guanw tniax diyc virr jyr qiwzin

Simx anx qycc buanxjiog”

(The Lotus Sutra - Chapter XIII Perseverance 1)

At that time Bodhisattva Mahāsattva Bhaiṣajyarāja and Bodhisattva Mahāsattva Mahāpratibhāna made this declaration in the presence of the Buddha, together with two thousand bodhisattvas: “O Bhagavat! We entreat you not to be concerned since, after the Buddha’s parinirvāṇa we will preserve, recite, and teach this [Lotus] Sutra! In the troubled world to come, sentient beings will have hardly any roots of good merit but will have excessive pride and will be greedy to receive offerings. They will increase their roots of bad merit and thus will be far away from liberation. It will be difficult to lead and inspire them. Therefore, we will produce the power of great patience and recite, preserve, teach, and copy this sutra as well as pay it homage in various ways, even willingly giving up our bodies and lives.” 

Then in the assembly, five hundred arhats who had received their predictions addressed the Buddha, saying: “O Bhagavat! We also declare that in other lands we will extensively teach this sutra.” 

Moreover, eight thousand of those who had received their predictions, including those who had more to learn and those who did not, rose from their seats and with their palms pressed together, faced the Buddha and made this declaration: “O Bhagavat! We also will extensively teach this sutra in other lands. Why is this? Because in the sahā world there are many erring people, with excessive pride and superficial virtue, those who are quick to anger, deceitful, and untrue.” 

Thereupon the Buddha’s aunt, the nun Mahāprajāpatī Gautamī, with six thousand nuns, some of whom had more to learn and some who did not, rose from their seats and with their palms pressed together gazed attentively at the Buddha, never turning their eyes away. 

Then the Bhagavatspoke to Mahāprajāpatī Gautamī, saying: “Why are you anxiously staring at the Tathāgata? Are you thinking that I have not given you your prediction of highest, complete enlightenment? O Mahāprajāpatī Gautamī! I have previously said that all of the śrāvakas would receive their predictions. Now if you wish to know your prediction, I will tell you that in the future you will become a great expounder of the Dharma, taught by sixty-eight thousand koṭis of buddhas. These six thousand nuns, some of whom have more to learn and some who do not, will all become expounders of the Dharma together. In this way you will gradually be able to complete the bodhisattva path and become a buddha called Sarvarūpasaṃdarśana, 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. O Mahāprajāpatī Gautamī! This Buddha Sarvarūpasaṃdarśana will give predictions of highest, complete enlightenment one by one to bodhisattvas totaling six thousand in number.” 

Then the nun Yaśodharā, the mother of Rāhula, thought this: “While giving the predictions, the only name the Bhagavat did not mention was mine.” 

The Buddha addressed Yaśodharā, saying: “In the future you will cultivate the bodhisattva practice of the teachings of hundreds of thousands of myriads of koṭis of buddhas. You will become a great expounder of the Dharma, and gradually complete the buddha path. In a land called Bhadrā you will become a buddha called Raśmiśatasahasraparipūrṇadhvaja, 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. This buddha’s lifespan will be for immeasurable, incalculable kalpas.” 

At that time the nun Mahāprajāpatī Gautamī and the nun Yaśodharā together with their attendants all rejoiced greatly at having attained such an unprecedented experience. In the presence of the Buddha they immediately spoke in verse, saying: O Bhagavat! As a great leader You bring ease to devas and humans. Having heard our predictions, Our minds are at peace And we are content.

(妙法蓮華經第十三品 勸持之1)

爾時藥王菩薩摩訶薩。及大樂說菩薩摩訶薩。與二萬菩薩眷屬俱。皆於佛前作是誓言。唯願世尊不以為慮。我等於佛滅後。當奉持讀誦說此經典。後惡世眾生。善根轉少。多增上慢。貪利供養。增不善根。遠離解脫。雖難可教化。我等當起大忍力讀誦此經。持說書寫種種供養。不惜身命。爾時眾中五百阿羅漢得受記者白佛言。世尊。我等亦自誓願。於異國土廣說此經。復有學無學八千人得受記者。從座而起合掌向佛。作是誓言。世尊。我等亦當於他國土廣說此經。所以者何。是娑婆國中人多弊惡。懷增上慢。功德淺薄。瞋濁諂曲。心不實故。爾時佛姨母摩訶波闍波提比丘尼。與學無學比丘尼六千人俱。從座而起一心合掌。瞻仰尊顏目不暫捨。於時世尊告憍曇彌。何故憂色而視如來。汝心將無謂我不說汝名授阿耨多羅三藐三菩提記耶。憍曇彌。我先總說一切聲聞皆已授記。今汝欲知記者。將來之世當於六萬八千億諸佛法中為大法師。及六千學無學比丘尼俱為法師。汝如是漸漸具菩薩道。當得作佛。號一切眾生喜見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。憍曇彌。是一切眾生喜見佛。及六千菩薩。轉次授記得阿耨多羅三藐三菩提。爾時羅睺羅母耶輸陀羅比丘尼作是念。世尊於授記中獨不說我名。佛告耶輸陀羅。汝於來世百千萬億諸佛法中。修菩薩行。為大法師。漸具佛道。於善國中當得作佛。號具足千萬光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。佛壽無量阿僧祇劫。爾時摩訶波闍波提比丘尼。及耶輸陀羅比丘尼。并其眷屬。皆大歡喜得未曾有。即於佛前。而說偈言。

　世尊導師　　安隱天人　　我等聞記　心安具足

Bibiau Hxuad Lenhuex Qingx (jap-zi-7)

Hitt sijun, Sariputra qra ling’ongg ee jaboxqniaw qongw, “Liw qongw liw byy zuarr quw dyrr did diyc busiong ee dy. Jitt hy dairjir jin’ pnaiw siongsinr. Si anwjnuaw lehh? In'ui luxsingr ee sinkux lacsab, m si sikhap Hxuad ee kiwqu, anwjnuaw tangx did diyc busiong ee potee? Vuddy jin' hng, jin' kuah, diyhh qingquer buliong qiab, kikkinn-kikkow siuhing, qokk jiongw paramita longxx u sidjenr, zen’au jiacc u singjiu. Qycc luxzinn ee srinx qycc u go jiongw jiongwgai, id .jiarr, berdangr jyr Brahma; zi .jiarr, berdangr jyr Sakra; snax .jiarr, berdangr jyr moongg; sir .jiarr, berdangr jyr dngw lenw singwongg; go .jiarr, berdangr singjiu vudsinx. Anwjnuw liw luzinn ee srinx tangx soksog jniaa vut?”

Hitt sijun, ling’ongg ee jaboxqniaw qra jit liap qewdat samcenx daircenx sewqair ee vyxjux tec kir henr hro Vuddyy. Vuddyy jikkig jiapsiu. Ling’ongg ee jaboxqniaw qra Jxig Diwhui Posad qapp Sariputra qongw, “Guaw henr vyxjux, Sewjunx u jiapsiu. Jitt qnia dairjir u qinw bor?”

Inx rinr qongxx, “Jiokk qinw.”

Ling'ongg ee jaboxqniaw qongw, “Iong linw sintongx ee lat laii knuar guaw jniaa vut, e viw jex qyckacc qinw.”

Hitt sijun, hue-diongx jingwlangg longxx knuar diyc ling’ongg ee jaboxqniaw hutzenqanx venr jyr lamjuw. Ix posathing uanbuanw, jikkig jen'ongw lamhngx vimala (byy ywuer) sewqair, jre vyxlenhuex, singjiu jniawsiong qakdix, u snax-jap-zi jiongw siongwmau qapp veh-jap jiongw hyw, poxpenr uirr sibhongx itcer jiongwsingx enxsuad bibiau Hxuad. Hitt sii, syvyy sewqair ee posad, sniabunn, tenzinn, qapp lringg dringw veh vxo, ixqip langg qapp byy sriok langg :ee, inx longxx hng hng knuar diyc hitt xee ling’ongg ee jaboxqniaw jniaa vut, knuar ix poxpenr uirr hitt sii hue-diongx ee langg qapp tenzinn suathuad, simlai dua hnuahiw, longxx hng hng qra qnialew. Buliong ee jiongwsingx tniax diyc Hxuad, u liauxqaiw, dunwgo, drat qaur byy dywter ee qingxqair. Buliong ee jiongwsingx siurr jyr qiwzin. Byy uwuer sewqair huatsingx lak jiongw dinxdang. Syvyy sewqair ee samxenx jiongwsingx diamr byy dywter ee qingxqair, samcenx jiongwsingx huad potesimx siurr jyr qiwzin. Jxig Diwhui Posad qapp Sariputra, ixqip itcer jiongwsingx longxx diam diam siongsinr qapp jiapsiu.

(The Lotus Sutra - Chapter XII Devadatta 7)

At that time Śāriputra spoke to the daughter of the nāga king, saying: “You say that you will soon attain the highest path. This is difficult to believe. Why is this? The female body is polluted; it is not a fit vessel for the Dharma. How can you attain highest enlightenment? The buddha path is long. One can only attain it after diligently carrying out severe practices, and completely practicing the perfections over immeasurable kalpas. Moreover, the female body has five obstructions. The first is the inability to become a great Brahma. The second is the inability to become Śakra. The third is the inability to become Māra, and the fourth is the inability to become a universal monarch (cakravartin). The fifth is the inability to become a buddha. How can you with your female body quickly become a buddha?” 

Then the daughter of the nāga king presented to the Buddha a jewel worth the great manifold cosmos, and the Buddha accepted it. The daughter of the nāga king spoke to Bodhisattva Prajñākūṭa and the noble Śāriputra, saying: “I offered a jewel and the Bhagavat accepted it. Was that done quickly or not?” 

They answered, saying: “It was done extremely quickly!” 

The daughter said: “Through your transcendent powers watch me become a buddha even more quickly than that!” 

Then the assembly there all saw the daughter of the nāga king instantly transform into a man, perfect the bodhisattva practices, go to the vimalā world in the south, sit on a jeweled lotus flower, and attain highest, complete enlightenment, become endowed with the thirty-two marks and eighty excellent characteristics, and expound the True Dharma universally for the sake of all sentient beings in the ten directions. Then the bodhisattvas, śrāvakas, eight kinds of devas, nāgas, and so on, humans and nonhumans of the sahā world, all saw in the distance that the daughter of the nāga king had become a buddha and was universally teaching the Dharma for the sake of the humans and devas in that assembly. They rejoiced greatly and honored her from afar. On hearing the Dharma, incalculable numbers of sentient beings became enlightened and attained the stage of nonretrogression. Incalculable numbers of sentient beings received their predictions to the path and the vimalā world quaked in six ways. In the sahā world three thousand sentient beings attained the stage of nonretrogression, and three thousand sentient beings, in whom the thought of enlightenment had awakened, received their predictions. The Bodhisattva Prajñākūṭa, Śāriputra, and the entire assembly accepted and believed in silence.

(妙法蓮華經第十二品 提婆達多之7)

時舍利弗語龍女言。汝謂不久得無上道。是事難信。 所以者何。女身垢穢非是法器。云何能得無上菩提。佛道懸曠經無量劫。勤苦積行具修諸度。然後乃成。又女人身猶有五障。一者不得作梵天王。二者帝釋。三者魔王。四者轉輪聖王。五者佛身。云何女身速得成佛。爾時龍女有一寶珠。價直三千大千世界。持以上佛。佛即受之。龍女謂智積菩薩尊者舍利弗言。我獻寶珠。世尊納受。是事疾不。 答言甚疾。女言。以汝神力觀我成佛。復速於此。當時眾會皆見龍女。忽然之間變成男子。具菩薩行。即往南方無垢世界。坐寶蓮華成等正覺。三十二相八十種好。普為十方一切眾生演說妙法。爾時娑婆世界菩薩聲聞天龍八部人與非人。皆遙見彼龍女成佛。普為時會人天說法。心大歡喜。悉遙敬禮。無量眾生聞法解悟得不退轉。無量眾生得受道記。無垢世界六反震動。娑婆世界三千眾生住不退地。三千眾生發菩提心而得受記。智積菩薩及舍利弗。一切眾會默然信受。

Bibiau Hxuad Lenhuex Qingx (jap-zi-6)

 

Ue iauxx bue qongw liauw, hitt sii, ling’ongg ee jaboxqniaw hutzenn cuthen dirr ganxjenn. Tauu qapp bin kap de vair, ix kia vnix:a .kir, iong jimgensix janwtanr qongxx:

“Vuddyy cimx cimx liauxqaiw jue qapp hog ee siongr

Qongbingg venww jiyr sibhongx

Singjiu bibaiu cingjing ee huatsinx

Snax-jap-zi jiongw siongwmau uanvi

Ixx veh-jap jiongw hyw

Laii jonggiamm hautsinx

Siurr tenzinn qapp langg soxx giongxbong

Lringg-sinn longxx qra qiongqingr

Itcer jiongwsingx bylun dycc jit lui

Byy jit xee byy qra junhong

Qycc tniax diyc singjiu potee ee dy

Dna’ vut tangx giamrjingr

Guaw kaikenw Dairsing

Uirr beh dortuad siurkow ee jiongwsingx:”

(The Lotus Sutra - Chapter XII Devadatta 6)

Before he had finished speaking the daughter of the nāga king suddenly appeared in their presence. Bowing until her forehead touched their feet, she withdrew to one side and spoke these verses in praise: 

The Buddha is deeply versed 

In the characteristics of good and evil, 

And he completely illuminates the ten directions. 

His subtle and pure Dharma body 

Is endowed with the thirty-two marks; 

With the eighty good characteristics 

Is his Dharma body adorned. 

He is adored by devas and humans, 

And honored by nāgas. 

There is no sentient being 

Who does not pay him homage. 

Moreover, that I will attain enlightenment 

Upon hearing him 

Can only be known by a buddha. 

I will reveal the teaching of the Mahayana 

And save suffering sentient beings.

(妙法蓮華經第十二品 提婆達多之6)

言論未訖。時龍王女忽現於前。頭面禮敬却住一面。以偈讚曰。

　深達罪福相　　遍照於十方

　微妙淨法身　　具相三十二

　以八十種好　　用莊嚴法身

　天人所戴仰　　龍神咸恭敬

　一切眾生類　　無不宗奉者

　又聞成菩提　　唯佛當證知

　我闡大乘教　　度脫苦眾生

Bibiau Hxuad Lenhuex Qingx (jap-zi-5)

Manjusri qongw, “Guaw dirr haiw nirr dniardnia dna’ suanqangw Bibiau Hxuad Lenhuex Qingx.”

Jxig Diwhui Posad mng Manjusri qongxx, “Jitt vxo qingx jiokk cim’yr jiokk bibiau, si soxu qingdenw lairdew ee dinvyw, sewqanx hanxiuw. Narr u jiongwsingx qutlat jingjinr siuhak jitt vxo qingx, tangx soksog jniaa vut bor?”

Manjusri qongw, “U jit xee Sagara ling'ongg ee jaboxqniaw, jiacc veh huer, diwhui quann, u tenjaii, jaix jiongwsingx ee qinx-dxir qapp sowhingg, did diyc dharani. Jiongww vut soxx enxsuad jiww cim'yr dinjongg :ee, ix longxx tangx siurcii. Ix cimzip sendnia, duiww soxu Hxuad longxx tongdat, jit diap quw dyrr huad potesimx, drat qaur byy dywter. Ix lunrven byy jiongwgai, juvix quanhuaii jiongwsingx cincniu duiwtai iur qniaw. Ix ee qongdig uanbuanw, simlai soxx liam qapp cuir soxx enxsuad :ee, bibiau qycc qongxdai. Juvix, jaix tunlunw, iwjir qapp simde qygnaw, ix tangx qaur potee ee dy.”

Jxig Diwhui Posad qongw, “Guaw knuar diyc Sakyamuni Zulaii dirr buliong qiab sriux koxhingg, jxig qongdig qriuu potee-dy, m bad tingjiw. Quanknuar samcenx daircenx sewqair, simrjiww qaiwluac hiacc ser ee xui, byy jit xui m si ix jyr posad ee sii siar sinmia ee soxjai. Ix uirdiyhh jiongwsingx, zen’au jiacc singjiu potee ee dy. Jin' pnaiw siongsinr jitt xee jaboxginaw jit diap quw dyrr tangx singjiu jniawsiong qakdix.”

(The Lotus Sutra - Chapter XII Devadatta 5)

Mañjuśrī said: “In the ocean I always expounded only the Lotus Sutra.” 

Then Prajñākūṭa questioned Mañjuśrī, saying: “This sutra is profound and subtle. It is a jewel among sutras and rare in the world. If sentient beings diligently strive to practice this sutra, will they immediately become buddhas or not?” 

Mañjuśrī answered: “Yes, they will. There is the daughter of the nāga king Sāgara who is only eight years old. She is wise; her faculties are sharp; and she also well knows all the faculties and deeds of sentient beings. She has attained the power of recollection. She preserves all the profound secret treasures taught by the buddhas, enters deep meditation, and is well capable of discerning all dharmas. She instantly produced the thought of enlightenment and attained the stage of nonretrogression. She has unhindered eloquence and thinks of sentient beings with as much compassion as if they were her own children. Her virtues are perfect. Her thoughts and explanations are subtle and extensive, merciful, and compassionate. She has a harmonious mind and has attained enlightenment.” 

The Bodhisattva Prajñākūṭa said: “I see the Tathāgata Śākyamuni who has been incessantly carrying out difficult and severe practices for immeasurable kalpas, accumulating merit and virtue while seeking the bodhisattva path. Looking into the great manifold cosmos, there is not a single place even the size of a mustard seed where this bodhisattva has not abandoned his life for the sake of sentient beings. He attained the path to enlightenment only after this. It is hard to believe that this girl will instantly attain complete enlightenment.”

(妙法蓮華經第十二品 提婆達多之5)

文殊師利言。我於海中唯常宣說妙法華經。智積問文殊師利言。此經甚深微妙。諸經中寶。世所希有。頗有眾生勤加精進修行此經速得佛不。文殊師利言。有娑竭羅龍王女。年始八歲。智慧利根。善知眾生諸根行業。得陀羅尼。諸佛所說甚深祕藏悉能受持。深入禪定了達諸法。於剎那頃發菩提心。得不退轉。辯才無礙。慈念眾生猶如赤子。功德具足。心念口演。微妙廣大。慈悲仁讓。志意和雅。能至菩提。智積菩薩言。我見釋迦如來。於無量劫難行苦行。積功累德求菩提道。未曾止息。觀三千大千世界。乃至無有如芥子許非是菩薩捨身命處。為眾生故。然後乃得成菩提道。不信此女於須臾頃便成正覺。

Bibiau Hxuad Lenhuex Qingx (jap-zi-4)

 

Hitt sijun, Jxig Diwhui Posad iong jimgensix ylyw qongxx:

“U dua diwhui dua dikhing dua iongxkir ee junjiaw

Dorhuar buliong jiongwsingx

Henrjai dirr dairhue ee jiongwsingx

Qapp guaw longxx ixx knuar .diyc

Liw enxsuad sidjai siongr ee ywgi

Kaikew Itvudsingg

Poxpenr inxdy jiongwsingx

Hro inx soksok singjiu potee”

(The Lotus Sutra - Chapter XII Devadatta 4)

Thereupon Bodhisattva Prajñākūṭa spoke these verses in praise: 

O One of great wisdom, virtue, and courage! 

This assembly and I have now all witnessed that 

You have led and inspired 

Incalculable numbers of sentient beings. 

You have expounded the essential character of dharmas 

And revealed the teaching of the single vehicle. 

You have extensively led many sentient beings, 

Causing them to quickly attain enlightenment.

(妙法蓮華經第十二品 提婆達多之4)

爾時智積菩薩。以偈讚曰。

　大智德勇健　　化度無量眾

　今此諸大會　　及我皆已見

　演暢實相義　　開闡一乘法

　廣導諸眾生　　令速成菩提

Bibiau Hxuad Lenhuex Qingx (jap-zi-3)

Vuddyy qra jiongww bikiu qongw, “Hitt sii ee ongg dyrr si guaw ee jensinx, hitt sii ee senzinn dyrr si jitmaw ee Devadatta. In’ui Devadatta si senrdiwsig, hro guaw uansingg lak jiongw paramita, u jusimx, u visimx, u hixsimx, u siawsimx, u snax-jap-zi jiongw siongwmau, veh-jap jiongw hyw, sinkux vangr cud jixqimsig, u jap jiongw lat, u sir jiongw byy qnia'uir, u sir jiongw siuhok ee honghuad, qapp jap-veh jiongw vutqiong sintongx ee lat, singjiu busiong jniar qakdix, poxpenr dro jiongwsingx. Jex longxx in’ui Devadatta senrdiwsig ee enqor.”

Vuddyy qycc qra jiongww sir jiongw derjuw qongw, “Devadatta zid'au quer buliong qiab tangx jniaa jyr vut, qiyr jyr Devaraja (Tenongg) 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. Sewqair ee miaa si Devasopana (Tendy). Hitt sii, Tenongg Vut diamr sewqanx zi-jap diongx qiab, siwqer uirr jiongwsingx enxsuad bibiau Hxuad. Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx did diyc arhat ee jingwqyw. Buliong jiongwsingx huatsimx qriuu enqag. Ganges Hyy suax ee sowliongx hiacc je ee jiongwsingx huatguan qriuu busiong dyrsimx, did diyc byy snibet ee jinliw, qaur qaxx byy dywter. 

Hitt sii, Tenongg Vut zip liappuann liauxau, Jniar Hxuad diamr sewqanx zi-jap diongx qiab. Ix juann srinx ee sarina kngr dirr cid vyw ee tah. Tah quann lak-jap yojana, dngg qapp kuah sir-jap yojana. Jiongww tenzinn qapp langg longxx iong qokk jiongw huex, hniubuac, siyx hniux, buah hniux, ihok, judui, donghuanx, vyxquir ee ding'aw, imgak, qapp quakig laii qingwvair qapp qiong’iongw cid vyw bibiau tah. Buliong jiongwsingx did diyc arhat ee jingwqyw. Buliong jiongwsingx gro diyc pratyekabuddha. Vutkyw-sugi je ee jiongwsingx huad potesimx, qaur qaxx byy dywter ee qingxqair."

Vuddyy qra jiongww bikiu qongw, “Birlaii sxer lairdew, narr u senrlamjuw iacc senrluxzinn tniax diyc Bibiau Hxuad Lenhuex Qingx ee Devadatta Pinw, simx cingjing, u siongsinr, u junqingr, qycc byy snix gihik :ee, be duirlyc dergak, gyrquiw, iacc tiksnix ee dy kir, e cutsir dirr sibhongx ee vut birjingg. Dirr cutsir ee soxjai, inx dniardnia e tniax diyc jitt vxo qingx. Narr cutsir dirr zinqanx iacc tnidingw, e hiangxsiu busiong bibiau ee kuaiwlok. Narr dirr vut binrjingg, dyrr si lenhuex huawsingx.”

Hitt sii, harhongx jit xee qinduer Je Vyw Sewjunx ee posad, qiyr jyr Prajnakuta (Jxig Diwhui), qra Je Vyw Vut qongw, "Hyw dngw laii kir lanw ee vunxqog :ar." Sakyamuni Vut qra Jxig Diwhui qongw, “Senrlamjuw, cniaw siyw danw lehh. Jiax u jit xui posad qiyr jyr Manjusri. Liw tangx ham’ ix siy’ qnir, horsiongx lunrsuad bibiau hxuad jiacc dngw vunxqog.”

Hitt sii Manjusri jre dirr cincniu cialenw hiacc dua ee cingx-hiyc lenhuex, dauwdin laii ee posad iarr jre dirr vyw lenhuex, an’ duahaiw Sagara Lingqingx jurzenn bunr .cud .laii, diamr dirr kongdiongx, jen’ongw Grdhrakuta Snuax. Inx an’ lenhuex lyc .laii qaur vut ee soxjai, tauu qapp bin kap de vair nng xui Sewjunx ee kax. Qingwvair liauw, inx dyrr kir Jxig Diwhui hiax siy’ uiwbun, zen'au kir jre dirr vnix:a. Jxig Diwhui Posad mng Manjusri qongxx, “Zinzinn, liw kir lingqingx soxx qauwhuar ee jiongwsingx, sowliong si zuarr je?”

Manjusri qongw, “Sowliong si buliong, berdangr sngr, m si cuir erdangr qongw, m si simx erdangr cikliong. Liw siyw danw lehh, jurzenn u e tangx jingwbingg :ee.”

Ue iauxx bue qongw liauw, busor posad jre vyxlenhuex an’ duarhaiw bunr .cud .laii, jen’ongw Grdhrakuta Snuax diamr dirr kongdiongx. Jiaxee posad longxx si Manjusri soxx dorhuar :ee, longxx uansingg posathing, longxx tangx jywhuew lunrsuad lak jiongw paramita. Inx guanvunw si sniabunn, dirr kongdiongx enxsuad sniabunn ee siuhing. Jitmaw longxx siuhing Dairsing kongsingr ee ywgi. 

Manjusri qra Jxig Diwhui qongw, “Dirr haiw-diongx qauwhuar ee jinghingg dyrr si zucuw.”

(The Lotus Sutra - Chapter XII Devadatta 3)

The Buddha addressed the monks, saying: “The king at that time was I myself, and the sage was he who is now Devadatta. Through the virtuous friendship of Devadatta I was able to become endowed with the six perfections, benevolence, compassion, sympathetic joy, generosity, the thirty-two marks, the eighty excellent characteristics, reddish-gold skin, the ten powers, the four kinds of fearlessness, the four methods of gaining trust, the eighteen excellent qualities, the transcendent powers, and the power of the path. It is all due to the good and virtuous friendship of Devadatta that I attained complete enlightenment and extensively saved innumerable sentient beings.” 

The Buddha addressed the fourfold assembly, saying: “After immeasurable kalpas have passed, Devadatta will then become a buddha called Devarāja, 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. His world will be called Devasopānā. At that time the Buddha Devarāja will abide in the world for twenty intermediate kalpas and extensively teach the True Dharma to sentient beings. Sentient beings equal in number to the sands of the Ganges River will attain arhatship. The thought of a pratyekabuddha has awakened in incalculable numbers of sentient beings. The thought of the highest path will awaken in sentient beings equal in number to the sands of the Ganges River, and they will become convinced of the nonarising of all dharmas and reside in the stage of nonretrogression. 

“Then, after the parinirvāṇa of the Buddha Devarāja, the True Dharma will abide in the world for twenty intermediate kalpas. A seven-jeweled stupa, sixty yojanas in height and forty yojanas in both length and width, will be built for all his relics; and all the devas and humans will honor and revere this beautiful seven-jeweled stupa with various flowers, scented powders, burning incense, fragrant ointments, clothing, necklaces, banners, flags, jeweled canopies, music, and songs. Incalculable sentient beings will attain arhatship. Innumerable sentient beings will be enlightened as pratyekabuddhas; and the thought of enlightenment will awaken in an inconceivable number of sentient beings, and they will reach the stage of nonretrogression.” 

The Buddha addressed the monks, saying: “If, in the future, there are sons and daughters of a virtuous family who, upon hearing the Devadatta chapter of the Lotus Sutra, accept it with pure minds and without doubt, they shall not fall into the realms of hell or to the states of hungry ghosts or of animals, but will be born in the presence of the buddhas in the ten directions. Wherever they may be, they will always hear this sutra. If they are born among humans or devas, they will enjoy a supreme and delightful contentment; and if in the presence of a buddha, they will be born spontaneously in a lotus flower.” 

At that time, in the lower region there was a bodhisattva called Prajñākūṭa who was accompanying the Bhagavat Prabhūtaratna. He urged the Buddha Prabhūtaratna to return to their original land. The Buddha Śākyamuni addressed Prajñākūṭa, saying: “O son of a virtuous family! Wait for a moment! There is a bodhisattva called Mañjuśrī. Let us meet him together and discuss the True Dharma. After that you can return to your original land.” 

At that time Mañjuśrī, sitting on a thousand-petaled lotus flower as large as a carriage wheel, together with attendant bodhisattvas also seated on jeweled lotus flowers, emerged spontaneously out of the ocean from the palace of the nāga king Sāgara and floated in midair. Arriving at Mount Gṛdhrakūṭa they descended from the lotus flowers and went into the presence of the buddhas, where they bowed until their foreheads touched the feet of both Bhagavats. Having honored them, Mañjuśrī approached Prajñākūṭa. They greeted each other and withdrew to sit at one side. Then Bodhisattva Prajñākūṭa asked Mañjuśrī, saying: “Your Eminence! How many sentient beings did you lead and inspire at the palace of the nāga king?”

Mañjuśrī answered: “The number is immeasurable and incalculable. It is not possible to express it in words nor is it possible to calculate it with one’s mind. Wait a moment and you will have proof!” 

Before he had finished speaking, innumerable bodhisattvas emerged from the ocean, seated on jeweled lotus flowers. Arriving at Mount Gṛdhrakūṭa they floated in midair. All of these were bodhisattvas who had been led and inspired by Mañjuśrī. Those who had perfected the bodhisattva practices discussed the six perfections together. Those who were originally śrāvakas explained the śrāvaka practices in the air; and now they all practice to understand the meaning of emptiness of the Mahayana. 

Mañjuśrī said to Prajñākūṭa: “Thus did I lead and inspire people in the ocean!” 

(妙法蓮華經第十二品 提婆達多之3)

佛告諸比丘。爾時王者。則我身是。時仙人者。今提婆達多是。由提婆達多善知識故。令我具足六波羅蜜慈悲喜捨三十二相八十種好紫磨金色。十力四無所畏四攝法。十八不共神通道力。成等正覺廣度眾生。皆因提婆達多善知識故。告諸四眾。提婆達多。却後過無量劫。當得成佛。號曰天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。世界名天道。時天王佛。住世二十中劫。廣為眾生說於妙法。恒河沙眾生得阿羅漢果。無量眾生發緣覺心。恒河沙眾生發無上道心。得無生忍至不退轉。時天王佛般涅槃後。正法住世二十中劫。全身舍利起七寶塔。高六十由旬。縱廣四十由旬。諸天人民悉以雜華末香燒香塗香衣服瓔珞幢幡寶蓋伎樂歌頌。禮拜供養七寶妙塔。無量眾生得阿羅漢果。無量眾生悟辟支佛。不可思議眾生發菩提心至不退轉。佛告諸比丘。未來世中。若有善男子善女人。聞妙法華經提婆達多品。淨心信敬不生疑惑者。不墮地獄餓鬼畜生。生十方佛前。所生之處常聞此經。若生人天中受勝妙樂。若在佛前蓮華化生。於時下方多寶世尊所從菩薩。名曰智積。白多寶佛。當還本土。釋迦牟尼佛告智積曰。善男子。且待須臾。此有菩薩。名文殊師利。可與相見論說妙法可還本土。爾時文殊師利。坐千葉蓮華大如車輪。俱來菩薩亦坐寶蓮華。從於大海娑竭羅龍宮自然踊出。住虛空中詣靈鷲山。從蓮華下至於佛所。頭面敬禮二世尊足。修敬已畢。往智積所共相慰問。却坐一面。智積菩薩問文殊師利。仁往龍宮所化眾生。其數幾何。文殊師利言。其數無量不可稱計。非口所宣非心所測。且待須臾。自當有證。所言未竟。無數菩薩坐寶蓮華從海踊出。詣靈鷲山住在虛空。此諸菩薩皆是文殊師利之所化度。具菩薩行皆共論說六波羅蜜。本聲聞人在虛空中說聲聞行。今皆修行大乘空義。文殊師利謂智積曰。於海教化其事如是。

Bibiau Hxuad Lenhuex Qingx (jap-zi-2)

 

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

“Guaw sniu diyc quewkir qiab ee sii 

Uirr beh qriuu dua Hxuad 

Suizenn jyr qok’ongg 

Byy tambee go jiongw iogbong ee kuaiwlok 

Duii jingqow hiongr siwhngx suanqyr: 

Si’angw u dua Hxuad 

Narr uirr guaw qaixsuad 

Guaw jiongsinx beh jyr ix ee lovok 

Hitt si u jit xui Asita Senzinn 

Laii qra dairongg qongw: 

Guaw u bibiau ee Hxuad 

Dirr sewqanx jiokk hihanw 

Liw narr erdangr siuhak

Guaw tangx uirr liw enxsuad 

Hitt sii ongg tniax diyc senzinn soxx qongw 

Simlai dua hnuahiw 

Suisii dyrr qinduer senzinn 

Qiongqib ix soxx su’iaur :ee 

Kiyh caa iacc banw quexjiw qapp quex 

Suisii qiongqingr hongrsiong 

Itsimx-it'ir qriuu bibiau Hxuad ee enqor 

Srinx qapp simx longxx be iawlanw 

Uanjuann dccc uirr jiongwsingx 

Qutlat qriuu dua Hxuad 

Iarr byy uirr qaqi  

Iacc uirr go jiongw iogbong ee kuaiwlok 

Soxiw suizenn jyr dua qok’ongg 

Qutlat qriuu did diyc jitt xee Hxuad 

Juewau tangx jniaa vut 

Mrjiacc jitmaw uirr linw enxsuad”

(The Lotus Sutra - Chapter XII Devadatta 2)

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

I remember that in the past, many kalpas ago, 

Although I became king of the world, 

In order to seek the great Dharma 

I was never attached to the desires of the five senses. 

Striking a bell I declared this 

To the four directions: 

If anyone possesses the great Dharma 

And explains it to me, 

I will become his servant. 

At that time there was a sage called Asita 

Who came to the great king and said:

I possess a subtle and true Dharma 

That is rare in the world. 

If you are able to practice it, 

I will explain it to you! 

On hearing what the sage said 

The king became overjoyed. 

He immediately accompanied the sage 

And performed whatever he was asked. 

He gathered firewood and various fruits 

And respectfully offered them whenever requested. 

Because he longed for the True Dharma,

He never tired in body or mind. 

For the sake of sentient beings 

He diligently sought everywhere the great Dharma. 

He never sought it for his own sake

Nor for the desires of the five senses. 

For this reason, although a great king, 

He diligently sought and attained this Dharma, 

Ultimately becoming a buddha. 

That is why I now tell you this. 

(妙法蓮華經第十二品 提婆達多之2)

爾時世尊。欲重宣此義。而說偈言。

　我念過去劫　　為求大法故

　雖作世國王　　不貪五欲樂

　搥鍾告四方　　誰有大法者

　若為我解說　　身當為奴僕

　時有阿私仙　　來白於大王

　我有微妙法　　世間所希有

　若能修行者　　吾當為汝說

　時王聞仙言　　心生大喜悅

　即便隨仙人　　供給於所須

　採薪及菓蓏 　　隨時恭敬與

　情存妙法故　　身心無懈惓

　普為諸眾生　　勤求於大法

　亦不為己身　　及以五欲樂

　故為大國王　　勤求獲此法

　遂致得成佛　　今故為汝說

Bibiau Hxuad Lenhuex Qingx (jap-zi-1)

 

Derr Jap-zi Pinw: Devadatta

Hitt sijun, Vuddyy qra jiongww posad, tnsinn, langg, qapp sir jiongw derjuw qongw, “Guaw dirr quewkir buliong qiab lairdew, jiokk qutlat decc qriuu Bibiau Hxuad Lenhuex Qingx. Dirr jiokk je qiab lairdew dniardnia jyr qok’ongg, huatguan qriuu busiong potee, quatsimx byy trer dywdngw. Uirr beh hro lak jiongw paramita uanbuanw, qutlat decc vowsix, simx byy qenlin. Bylun si cnxiu, bew, qapp cid jiongw dinvyw, iacc qog, sniaa, bow, qniaw, lovi, qapp iongvok, lenrr qaqi ee tauu, bak, cuew, nauw, srinx, bah, ciuw, qapp kax longxx be m qramx. 

Hitt sii, sewqanlangg ee siurbing buliong. Guaw uirdiyhh Hxuad, kiwsag ong'ui, qra jingwquann uixtog hro taiwjuw, longr qow suanvor qongxx beh siwhngx qriuu Hxuad: ‘Siangw tangx uirr guaw enxsuad Dairsing, guaw jit siwlangg hro ix cesaiw.’ 

Hitt sii, u jit xee senzinn laii qra ongg qongw, ‘Guaw u Dairsing, qiyr jyr Bibiau Hxuad Lenhuex Qingx. Narr byy uivue guaw, guaw tangx uirr liw enxsuad.'  

Ongg tniax diyc senzinn anxnex qongw, hnuahiw qaxx be qor .did, dyrr duer senzinn, qiongqib ix soxx su’iaur :ee. Banw quexjiw, cnriu juiw, kiyh caa, juxvng, simrjiww iong sinkux jyr bincngg, srinx qapp simx byy iawsen. Zucuw hongrsu qingquer jit-cingx nii, uirdiyhh Hxuad, ongg jingkunn hogsai, hro senzinn byy kuathuat.”

(The Lotus Sutra - Chapter XII Devadatta 1)

The Buddha then addressed the assembly of bodhisattvas, and also the devas, humans, and the fourfold assembly, saying: “In the past, immeasurable kalpas ago, I tirelessly sought the Lotus Sutra. Throughout many kalpas I always became a king and made a vow to seek highest enlightenment. My mind became irreversible. Wanting to fulfill the six perfections I diligently carried out practices: unstintingly giving elephants, horses, the seven precious treasures, countries and cities, wives and children, male and female servants, my head, eyes, marrow and brains, the flesh of my body, hands, and feet, without stinginess, not even hesitating to give my own life. 

“At that time the lifespan of the people in the world was immeasurable. In order to seek the Dharma I abandoned my kingdom and abdicated my throne to the crown prince. Beating a drum I proclaimed to the four directions that I was seeking the Dharma, saying: I will be as a servant for the rest of my life to whosoever can teach me the Mahayana.

“At that time there was a sage who came to this king and said: I possess the Mahayana teaching called the Lotus Sutra. If you faithfully obey me, I will expound it to you. 

“Having heard the sage, the king became joyful and ecstatic and, accompanying the sage, he did everything he was asked. He gathered fruits, drew water, collected firewood, and provided meals. He even provided his own body as a bed for the sage. Yet he never tired in either body or mind and in this way served the sage for one thousand years. For the sake of the Dharma he served him diligently, making certain the sage never lacked for anything.”

(妙法蓮華經第十二品 提婆達多之1)

爾時佛告諸菩薩及天人四眾。吾於過去無量劫中。求法華經無有懈惓。於多劫中常作國王。發願求於無上菩提。心不退轉。為欲滿足六波羅蜜。勤行布施。心無悋惜象馬七珍國城妻子奴婢僕從。頭目髓腦身肉手足不惜軀命。時世人民壽命無量。為於法故。捐捨國位委政太子。擊鼓宣令四方求法。誰能為我說大乘者。吾當終身供給走使。時有仙人來白王言。我有大乘。名妙法華經。若不違我當為宣說。王聞仙言歡喜踊躍。即隨仙人供給所須。採菓汲水拾薪設食。乃至以身而為床座。身心無惓。于時奉事經於千歲。為於法故。精勤給侍令無所乏。

Bibiau Hxuad Lenhuex Qingx (jap-id-2)

 

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

"Singwjuw Sewjunx 

Suizenn beddo jiokk quw :ar 

Dirr vyxtah lairdew 

Iaxx uirr Hxuad laii 

Jingwlangg jnuaw tangx 

Byy uirr Hxuad qutlat 

Jitt xui vut beddo liauxau 

Ixx qingquer busor qiab 

Siwqer kir tniax Hxuad 

In'ui yh duw .diyc 

Hitt xui vut ee vunxguan: 

Guaw beddo liauxau 

Bylun dirr dyhh 

Longxx beh kir tniax Hxuad 

Qycc guaw ee hunsinx 

Buliong jiongww vut 

Cincniu Ganges Hyy suax ee sowliong 

Laii beh tniax Hxuad 

Ixqip knuar diyc ixqingx beddo ee 

Je Vyw Zulaii 

Muixx jitt xee kiwsag bibiau ee qoktow 

Ixqip jiongww derjuw 

Tenzinn, langg, lringg-sinn 

Inx ee jerje qiong’iongw ee su 

Hro Hxuad quxdngg diamr lehh 

Soxiw laii jiax 

UIrr beh hro jiongww vut u xui tangx jre

Guaw iong sintongx ee lat  

Qra buliong ee dairjiongr suaw lirkuix 

Hro qog cingjing 

Jiongww vut sui’ xee 

Kir vyxciu-kax 

Cincniu cingjing ee dii 

U lenhuex jonggiamm 

Vyxciu-kax 

Soxu sraix-aw-jyrui 

Vut jre dirr hitt dingxbin 

Iong qongbingg jngsig 

Cincniu oamr ee xia lairdew 

Siyx dua huexvew 

Inx sinkux cud bibiau ee pangbi 

Tuann venww sibhongx ee qog 

Jiongwsingx siurr hrunx 

Hnuahiw qaxx be qor .did 

Kyxviw dua hongx 

Cuex siyw ciurqix 

Iong jitt hy hongven 

hro Hxuad quxdngg diamr lehh 

Guaw beh qra dairjiongr qongw: 

Guaw beddo liauxau 

Si’angw tangx horcii 

Qapp togsiong jitt vxo qingx 

Henrjai dirr vut binrjingg 

Qaqi qongw sewgenn 

Jitt xee Je Vyw Vut 

Suizenn beddo jiokk quw :ar 

Ixx dua sewguan 

Cud sraix-aw qiywsniax 

Je Vyw Zulaii 

Qapp guaw vunxsinx 

Ixqip soxu hunsinx-vut 

Qaidongx jaix jitt xee iwsur 

Vut ee jiongww derjuw 

Si’angw tangx siuxho Hxuad 

Diyhh huad dua guan 

Hro Hxuad quxdngg diamr lehh 

Erdangr siuxho 

Jitt vxo qingx :ee 

Dyrr si qiong’iongw 

Guaw qapp Je Vyw 

Jitt xui Je Vyw Vut 

Diamr dirr vyxtah 

Dniardnia iulik sibhongx 

Uirr jitt vxo qingx 

Iarr qycc qiong’iongw 

Jerje hunsinx-vut 

Iong jonggiamm qapp qngx 

Jngsig jerje sewqair 

Narr enxsuad jitt vxo qingx 

Dyrr tangx knuar diyc guaw 

Qapp Je Vyw Zulaii 

Ixqip soxu hunsinx-vut 

Jiongww senrlamjuw 

Sui’ xee diyhh jimjiog sniu 

Jitt hy lann su 

Diyhh huad dua guan 

Qitax qingdenw 

Sowliong cincniu Ganges Hyy suax 

Beh qongw jiaxee qingx 

Iaxx byy sngr kunwlann 

Narr jrih Sumera Snuax 

Qra danr dirr vadd xui 

Danr kir busor ee vudtow 

Jex sarr byy kunwlann 

Narr iong kax ee jingxtauu 

Kir drang daircenx sewqair 

Danr dirr hng hng ee qog 

Jex iarr byy kunwlann 

Narr kia dirr U Dingw Tnix 

Uirr dairjiongr enxsuad 

Buliong qitax ee qingx 

Jex iarr byy kunwlann 

Narr vut beddo liauxau 

Dirr og ser lairdew 

Tangx enxsuad jitt vxo qingx 

Jex dyrr jin’ kunwlann 

Qaxsuw u langg 

Ciuw dnic hukongx 

Siwqer qnia'iuu 

Jex iarr byy kunwlann 

Dirr guaw beddo liauxau 

Narr qaqi siaw 

Iacc qiyr langg’ siaw jitt vxo qingx 

Jex dyrr jin’ kunwlann 

Narr qra dairde 

Kngr dirr kax ee jingxtauu dingxbin 

Sringx kir qaur Brahma ee tnix 

Jex iarr byy kunwlann 

Vut beddo liauxau 

Dirr og ser lairdew 

Jiamrsii tak jitt vxo qingx 

Jex dyrr jin' kunwlann 

Qaxsuw qiab-buew huew siyx 

Dnax dax cauw 

Zip kir lairdew byy siyx .kiw .laii 

Jex iarr byy kunwlann 

Guaw beddo liauxau 

Narr cisiuw jitt vxo qingx 

Uirr jit langg enxsuad 

Jex dyrr jin' kunwlann 

Narr cisiuw 

Veh-bxan sir-cingx Hxuad ee vyxkor 

Qapp jap-zi vxo qingx 

Uirr langg' enxsuad 

Hro tniax :ee 

Did diyc lak jiongw sintongx 

Suizenn erdangr zucuw 

Jex iarr byy kunwlann 

Dirr guaw beddo liauxau 

Tniax liauw u cisiuw jitt vxo qingx 

Qycc mng qidiongx ee ywgi 

Jex dyrr jin' kunwlann 

Narr u langg suathuad 

Hro cenbanrig 

Buliong busor 

Gange Hyy suax ee sowliong ee jiongwsingx 

Drat qaur arhat 

U lak jiongw sintongx  

Suizenn u jitt jiongw lirig 

Jex iarr byy sngr kunwlann 

Dirr guaw beddo liauxau 

Narr tangx junhong qapp cisiuw 

Jitt hy qingdenw 

Jex dyrr jin' kunwlann 

Guaw uirr vuddy 

Dirr buliong ee qoktow 

An’ kaisiw qaur dnaxx 

Siwqer enxsuad jitt vxo qingx 

Dirr hitt lairdew 

Jitt vxo qingx derr id 

Nar u tangx cisiuw :ee 

Dyrr si cisiuw vut ee srinx 

Jiongww senrlamjuw 

Dirr guaw beddo liauxau 

Si'angw tangx siurcii 

Qapp togsiong jitt vxo qingx 

Jitmaw dirr vut binrjingg 

Qaqi qongw sewgenn 

Jitt vxo qingx lann cisiuw 

Narr jiamrsii cisiuw :ee 

Guaw dyrr jiokk hnuahiw 

Jiongww vut iarr si anxnex 

Jitt hy langg 

Virr jiongww vut soxx janwtanr 

Jex dyrr si iongxbingw 

Jex dyrr si jingjinr 

Jex qiyr jyr cisiuw qaiwlut 

Li iok koxhingg :ee 

Jin’ qinw dyrr e did diyc 

Busiong ee vuddy 

Tangx dirr laiser 

Togsiong qapp cisiuw jitt vxo qingx 

Si jinjniar vut ee derjuw 

Diamr dirr pycsit qapp senrliong ee de 

Vut beddo liauxau 

Tangx liauxqaiw qidiongx ee ywgi :ee 

Dyrr si jiongww tenzinn qapp langg 

Dirr sewqanx ee bagjiux 

Dirr kiongxvor ee og sxer 

Tangx enxsuad jit diap quw 

Itcer tenzinn qapp langg 

Longxx ingqaix qra qiong’iongw”

(The Lotus Sutra - Chapter XI The Appearance of a Jeweled Stupa 2)

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

Although the Great Sage, the Bhagavat, 

Entered parinirvāṇa long ago, 

He has been abiding in a jeweled stupa; 

And he has now come for the sake of the Dharma. 

Why is it that people 

Do not strive for the Dharma? 

Although this buddha entered parinirvāṇa 

Incalculable kalpas ago, 

Because it is difficult to encounter, 

He listens to the Dharma 

Wherever it is taught. 

The original vow of this buddha was: 

After my parinirvāṇa 

I will always listen to the Dharma 

Wherever it may be. 

My magically created forms, 

Incalculable as the sands of the Ganges River, 

Have come to hear the Dharma 

And see the Tathāgata Prabhūtaratna, 

Who has entered nirvana. 

Each buddha-form, having abandoned his beautiful land, 

Disciples, devas, humans, nāgas, 

And ritual tributes, has come here 

So that the Dharma may abide forever. 

In order to seat all these buddhas, 

I transferred immeasurable beings 

And purified the lands 

Through my transcendent powers; 

And each of these buddhas 

Settled under a jeweled tree— 

As lotus blossoms 

Adorn a limpid, cool pond. 

Under every jeweled tree was a lion seat 

On which the buddhas sat radiating light— 

As a great bonfire Blazes in the dark of the night. 

They emitted a subtle fragrance from their bodies 

Which filled the lands of the ten directions. 

Sentient beings who smelled this fragrance 

Were overcome with unsurpassed joy, 

Like branches of a small tree 

Being blown by a great wind. 

Through this skillful means 

I enable the Dharma to abide forever. 

I tell the great assembly 

That after my nirvana 

Whoever can preserve and recite this sutra 

Should now individually make a declaration 

In the presence of the buddhas. 

Although the Buddha Prabhūtaratna 

Entered parinirvāṇa long ago, 

Through his great vow 

He has roared the lion’s roar. 

The Tathāgata Prabhūtaratna, 

I myself, and all the magically created forms 

Who have gathered here 

Should know this intention. 

O heirs of the buddhas! 

Whoever is able to preserve the Dharma 

Should make a great vow 

So that it may abide forever. 

Whoever is able to preserve 

The teaching of this sutra 

Will thus honor me 

And Prabhūtaratna. 

This Buddha Prabhūtaratna 

Always roams the ten directions 

In a jeweled stupa 

In order to hear this sutra. 

He also honors 

All the transformed buddhas 

Who have come here and who adorn 

All the worlds with light. 

Whoever teaches this sutra will see me, 

The Tathāgata Prabhūtaratna, 

And the transformed buddhas. 

O sons of a virtuous family! 

Each of you must carefully consider this. 

This is indeed a difficult matter. 

Make a great vow accordingly! 

It is not really difficult 

To teach all of the other sutras, 

The number of which is 

Equal to the sands of the Ganges River. 

It is not difficult 

To take Mount Sumeru 

And throw it to another quarter, 

Over innumerable buddha worlds. 

It is also not difficult 

To shake free the manifold cosmos 

With one toe and throw it 

Far into another distant world. 

It is not difficult to stand 

On the highest summit of the world 

And teach the other innumerable sutras 

For the sake of sentient beings. 

However, it will indeed be difficult 

To teach this sutra in the troubled world 

After the Buddha’s nirvana. 

It is not difficult for anyone 

To grasp empty space 

And wander around with it. 

But it will certainly be difficult to copy 

And preserve this sutra 

And cause others to copy it 

After my nirvana. It is not really difficult 

To put the great earth on a toenail 

And ascend with it 

To the world of Brahmas. 

However, it will indeed be difficult 

To recite this sutra, 

Even for a moment, 

In the troubled world 

After the Buddha’s nirvana.

It is not really difficult 

To enter into the conflagration 

At the time of the close of a kalpa 

Carrying hay on your back 

And yet not be burned. 

It certainly will be difficult 

To preserve this sutra 

And teach it to even a single person 

After my nirvana. 

It is indeed not really difficult for anyone to preserve 

The eighty-four thousand treasure houses of the Dharma, 

And the twelvefold scriptures, 

And teach them so that the listeners 

Can attain the six transcendent powers. 

It will indeed be difficult for anyone 

To hear and accept this sutra 

And to ask about its meaning 

After my nirvana. 

It is not really difficult for people to do 

Such beneficial things as teaching the Dharma 

And making thousands of myriads of koṭis of 

Immeasurable, incalculable sentient beings, 

Numbering as many as the sands of the Ganges River, 

Attain arhatship and perfect 

The six transcendent powers. 

It will certainly be difficult 

To preserve such a sutra as this 

After my nirvana. 

I have extensively taught many sutras 

In incalculable lands 

From the beginning until now, 

For the sake of the buddha path; 

And yet among them 

This sutra is the best. 

If anyone preserves it, 

He preserves the form of the Buddha. 

O sons of a virtuous family! 

Those who preserve and recite this [Lotus] Sutra 

After my nirvana 

Must now individually make a declaration 

In the presence of the buddhas. 

It is hard to preserve this sutra. 

If anyone preserves it 

Even for a single moment, 

I shall truly rejoice. 

All of the other buddhas 

Will do so also. 

Such people as these 

Are praised by the buddhas. 

They are courageous. 

They are persevering. 

They are known as those 

Who follow the rules of good conduct 

And carry out ascetic practices. 

Subsequently they quickly attain 

The highest buddha path. 

Those in the future 

Who recite and preserve this sutra, 

Are the true heirs of the Buddha 

And abide in the stage of purity. 

Those who can understand its meaning 

After the Buddha’s nirvana 

Will become the Eyes of the World 

For devas and humans. 

Those who teach it, even for a moment, 

In the fearful world Will be revered 

By all the devas and humans.

(妙法蓮華經第十一品 見寶塔之2)

爾時世尊。欲重宣此義。而說偈言。

　聖主世尊　　雖久滅度　　在寶塔中

　尚為法來　　諸人云何　　不勤為法

　此佛滅度　　無央數劫　　處處聽法

　以難遇故　　彼佛本願　　我滅度後

　在在所往　　常為聽法　　又我分身

　無量諸佛　　如恒沙等　　來欲聽法

　及見滅度　　多寶如來　　各捨妙土

　及弟子眾　　天人龍神　　諸供養事

　令法久住　　故來至此　　為坐諸佛

　以神通力　　移無量眾　　令國清淨

　諸佛各各　　詣寶樹下　　如清淨池

　蓮華莊嚴　　其寶樹下　　諸師子座

　佛坐其上　　光明嚴飾　　如夜闇中

　燃大炬火　　身出妙香　　遍十方國

　眾生蒙薰　　喜不自勝　　譬如大風

　吹小樹枝　　以是方便　　令法久住

　告諸大眾　　我滅度後　　誰能護持

　讀說斯經　　今於佛前　　自說誓言

　其多寶佛　　雖久滅度　　以大誓願

　而師子吼　　多寶如來　　及與我身

　所集化佛　　當知此意　　諸佛子等

　誰能護法　　當發大願　　令得久住

　其有能護　　此經法者　　則為供養

　我及多寶　　此多寶佛　　處於寶塔

　常遊十方　　為是經故　　亦復供養

　諸來化佛　　莊嚴光飾　　諸世界者

　若說此經　　則為見我　　多寶如來

　及諸化佛　　諸善男子　　各諦思惟

　此為難事　　宜發大願　　諸餘經典

　數如恒沙　　雖說此等　　未足為難

　若接須彌　　擲置他方　　無數佛土

　亦未為難　　若以足指　　動大千界

　遠擲他國　　亦未為難　　若立有頂

　為眾演說　　無量餘經　　亦未為難

　若佛滅後　　於惡世中　　能說此經

　是則為難　　假使有人　　手把虛空

　而以遊行　　亦未為難　　於我滅後

　若自書持　　若使人書　　是則為難

　若以大地　　置足甲上　　昇於梵天

　亦未為難　　佛滅度後　　於惡世中

　暫讀此經　　是則為難　　假使劫燒

　擔負乾草　　入中不燒　　亦未為難

　我滅度後　　若持此經　　為一人說

　是則為難　　若持八萬　　四千法藏

　十二部經　　為人演說　　令諸聽者

　得六神通　　雖能如是　　亦未為難

　於我滅後　　聽受此經　　問其義趣

　是則為難　　若人說法　　令千萬億

　無量無數　　恒沙眾生　　得阿羅漢

　具六神通　　雖有是益　　亦未為難

　於我滅後　　若能奉持　　如斯經典

　是則為難　　我為佛道　　於無量土

　從始至今　　廣說諸經　　而於其中

　此經第一　　若有能持　　則持佛身

　諸善男子　　於我滅後　　誰能受持

　讀誦此經　　今於佛前　　自說誓言

　此經難持　　若暫持者　　我則歡喜

　諸佛亦然　　如是之人　　諸佛所歎

　是則勇猛　　是則精進　　是名持戒

　行頭陀者　　則為疾得　　無上佛道

　能於來世　　讀持此經　　是真佛子

　住淳善地　　佛滅度後　　能解其義

　是諸天人　　世間之眼　　於恐畏世

　能須臾說　　一切天人　　皆應供養