Bibiau Hxuad Lenhuex Qingx (cid-18)

 

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

"Duartongx Diwhui Jniawsiong Vut 

Jap qiab jre dyrdniuu 

Vudhuad byy cuthen dirr bagjingg 

Berdangr singjiu vuddy 

Jiongww tenzinn qapp ling'ongg 

Ixqip asura dingxdingw 

Dniardnia lyc huex-ho 

Laii qiong’iongw hitt xui vut 

Jiongww tenzinn longr tnix-qow 

Qycc jraur jiongxjiongw imgak 

Pangx hongx cuex lenx .kir ee huex 

Qycc lyc bixbiau sinsenx ee huex 

Quer jap siyw qiab liauxau 

Jiacc singjiu vuddy 

Jerje tenzinn qapp sewzinn 

Simlai longxx jiokk hnuahiw 

Hitt xui vut ee jap-lak xee qniaw 

Ham’ inx ee quanwsiok 

U cenbanrig ee jingwlangg qra inx uii lehh 

Longxx qniaa qaur vut ee soxjai 

Tauu qapp bin kap de vair Vut ee kax 

Cniaw Vut dngw huatlenw, qongw:

Sxingr ee sraix-aw lyc Hxuad-ho 

Ciongbuanw guaw qapp itcer jiongwsingx 

Sewjunx jin’ yh duw 

Quw quw jiacc cuthen jit vaiw 

Uirr hro jiongwsingx qakgo 

Kir dinxdang itcer 

Danghngx u jerje sewqair 

U go-vah-bxan ig xee qog 

Brahma ee qiongden canwlan 

Ixjaw m bad u :ee 

Jerje Brahma qnir diyc jitt xee henrsiong 

Cue laii qaur vut ee soxjai 

Ia huex laii qiong’iongw 

Qycc hongrhenr inx ee qiongden 

Cniaw Vut dngw huatlenw 

Qycc iong jimgensix janwtanr 

Vut jaix siqix iauxx bue qaur 

Siurr cingxqiuu iuguann diam diam jre lehh 

Qitax snax xee honghiongr qapp suwii 

Ixqip dingxe iarr si zucuw 

Ia huex qycc hongrhenr qiongden 

Cniaw Vut dngw huatlenw, qongw:

Sewjunx jin’ yh duw 

Hibang ixx dua juvix 

Dua dua kuix qamlo ee mngg 

Dngw busiong ee huatlenw 

U buliong diwhui ee Sewjunx 

Siurr hiaxee jingwlangg ee cingxqiuu 

Qra inx suanqangw jiongxjiongw ee huatmngg 

U Sir Jinder qapp Jap-zi Inenn, qongw:

An' bubingg qaur lau siw 

Longxx si jiauww snix-bet ee inenn 

Jitt hy jiongxjiongw ee huanrlan 

Linw qaidongx rair jaix 

Suanqangw jitt xee Hxuad ee sii 

Lak-vah-bxan ig ee jiongwsingx 

Soxu ee kow bet jin 

Longxx jniaa jyr arahat 

Derr zi vaiw suathuad ee sii

Cenban Ganges Hyy suax sowliong ee dairjiongr

Dirr jerje hxuad byy jipdiok

Iarr jniaa jyr arhat

Cuxau did dy :ee

Sowliong si buliong

Banrig qiab qewsngr 

Iarr m jaix venqair dirr dyhh 

Hitt sii jap-lak xee ongjuw 

Cutqex jyr samanera 

Longxx cingxqiuu hitt xui vut 

Enxsuad Dairsing, qongw: 

Guanw qapp qinduer :ee 

Longxx beh singjiu vuddy 

Hibang tangx cincniu Sewjunx 

Did diyc derr id cingjing ee huirganw 

Vut jaix siauwlenlangg ee simx 

Siokser soxx siuhing :ee 

Iong buliong ee inenn 

Qapp jiongxjiongw ee piwzu 

Enxsuad lak xee paramita 

Qapp jerje sintongx ee su 

Hunvet jinsit ee Hxuad 

Posad soxx siuhing ee dy 

Ensuad jitt vxo Bibiau Hxuad Lenhuex Qingx 

Iong kyxviw Ganges Hyy suax sowliong ee jimgensix 

Hitt xui vut enxsuad qingx liauxau 

Zip kir anjing ee vangqingx sendnia 

Itsimx diamr dirr jit xui jre lehh 

Qingquer veh-bxan sir-cingx qiab 

Jitt quiw xee samanera 

Jaix Vut dirr sendnia iauxx bue cud .laii 

Uirr buliong ig jingwlangg 

Enxsuad Vut buliong ee diwhui 

Qokqog jre huatjy 

Enxsuad Dairsing ee qingdenw 

Dirr Vut jigjing liauxau 

Suan’iongg vudhuad jo qauwhuar  

Muixx jit xee samanera 

Soxx dro ee jiongwsingx 

U lak-vah-bxan ig 

Cincniu Ganges Hyy suax ee sowliong

Hitt xui Vut beddo liauxau 

Jiaxee tniax diyc Hxuad :ee 

Henrjai dirr jerje vut ee qoktow 

Dniardnia ham’ sujunx dauwdin cutsir 

Jitt jap-lak xee samanera 

Vuddy ee siuhing longxx uanvi 

Jitma dirr sibhongx 

Qokqog singjiu jniawsiong qakdix 

Hitt sii tniax diyc Hxuad :ee 

Qokqog dirr vut ee soxjai 

Qidiongx u sniabunn dairjiongr 

Jiamrjiam ixx vuddy virr qauwhuar 

Guaw iarr dirr hitt jap-lak xee lairdew 

Iarr bad uirr linw qangxsuad 

Soxiw ixx hongven ee huatmngg 

Inw linw qniaa duiww vut ee diwhui 

In'ui jitt xee guanvunw ee in'enn 

Jitmaw enxsuad Bibiau Hxuad Lenhuex Qingx 

Hro linw zip vuddy 

M hyw u qniahniaa 

Kyxviw guihiamw ee og dy 

Penpiah qycc u jerje iaxsiur 

Byy juiw iarr byy cauw 

Langlangg soxx m qnaw kir ee soxjai 

Busor cenban ee jingwlangg 

Beh qniaa quer jitt xee guihiamw ee dy 

Lordoo jin’ penpiah qycc jin’ hng 

Qingquer snax-vah yojana 

Hitt sii u jit xui dyrsux 

Je qenwsig qycc u diwhui 

Simx bingliauw u qamxjec 

Dirr guiahiamw-diongx jo jingwlangg dyy quer koxlan 

Jingwlangg longxx qamxqag jiokk tiamw 

Dyrr qra dyrsux qongw: 

Guanw jitmaw jin’ tiamw 

Beh dirr jiax qniaa huantauu 

Dyrsux anxnex sniu: 

Jiaxee langg jin’ kyxlinn 

Si anwjnuaw beh qniaa huantauu 

Laii srid kir dua dinvyw 

Hitt sii ix sniu hongven ee honghuad 

Qaidongx suxiong sintongx 

Venr jit jxy dua sniaa .cud .laii 

U jonggiamm cuwtec 

Siwjiuuii u uanlimm 

U laujuiw qapp igdii 

U jitt dingg jit dingg quann ee sniamngg qapp lauqyh 

Sniaa-lai ciongbuanw l.-lamlunw-l. 

Libjig venr .cud .laii liauxau 

Ix an’uir jiogwlangg qongw: benw qniax 

Linw zip kir jitt jxy sniaa 

Tangx suijai linw hnuahiw 

Jingwlangg qacc zip sniaa 

Simlai longxx dua hnuahiw 

Longxx snix cud an’unw ee sniurhuad 

Liahjunw qaqi ixx ditdo 

Dyrsux jaix inx u hiyh :ar 

Dyrr jibhap jingwlangg qra inx qongw: 

Linw diyhh qycc jenjinr 

Jex si venr .cud .laii ee sniaa narnia 

Guaw knuar linw jiokk tiamw 

Diongdoo beh huantauu 

Soxiw iong hongven ee ligliong 

Quangii venr jitt jxy sniaa .cud .laii 

Linw diyhh qutlat jingjinr 

Qaidongx qiongrdongg qaur u dinvyw ee soxjai 

Guaw iarr si zucuw 

Jyr itcer jiongwsingx ee dyrsux 

Qnir diyc qriuu dy :ee 

Diongdoo beh hongwkir :ee 

Berdangr dro quer snesiw 

Qapp huanlyw jiongxjiongw guihiamw ee dy 

Soxiw iong hongven ee ligliong 

Qangxsuad liappuann hro inx hiyckunr, qongw: 

Linw ee kow ixx dubet 

Soxx qaix jyr :ee longxx uansingg :ar 

Qacc jaix drat qaur liappuann 

Longxx jniaa jyr arhat 

Dyrr jibhap dairjiongr 

Uirr linw enxsuad jinsit ee Hxuad 

Jerje vut iong hongven ee honghuad 

Hunvet qangxsuad Samsingg 

Dandanx u Itvudsingg 

Uirdiyhh u hiyckunr ee soxjai jiacc enxsuad Zirsingg 

Jitmaw uirr linw sueh jinsit 

Linw soxx did .diyc .ee m si beddo 

Uirdiyhh vut itcer ee diwhui 

Qaidongx huatguan dua jingjinr 

Linw giamrjingr diyc itcer ee diwhui 

Siblik dingxdingw ee vudhuad 

Qycc snax-jap-zi jiongw siongwmau jiauvi 

Jiacc si jinsit beddo 

Jiongww vut jyr dyrsux 

Beh hro jiongwsingx hiyckunr jiacc enxsuad liappuann 

Qacc jaix u hiyh :ar 

Dyrr inxdy inx zip kir vut ee diwhui”

(The Lotus Sutra - Chapter VII The Apparitional City 18)

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

The Buddha Mahābhijñājñānābhibhū sat 

On the terrace of enlightenment for ten kalpas, 

But still the Dharma of the buddhas 

Did not appear to him, 

And he did not attain the buddha path. 

The devas, nāga kings, asuras, and others 

Constantly rained down heavenly flowers 

In order to pay homage to that buddha. 

The devas beat heavenly drums 

And played various kinds of music. 

The fragrant winds blew the withered flowers away 

And then they rained down fresh, beautiful ones. 

After ten intermediate kalpas had passed, 

He then attained the buddha path; 

And all the devas and humans 

Became joyful and ecstatic. 

The sixteen princes of that buddha, 

Surrounded by thousands of 

Myriads of koṭis of attendants, 

Came to the place where the Buddha was. 

Having bowed until their foreheads touched his feet, 

They requested him to turn the wheel of the Dharma Saying: 

O Noble Lion! 

Fill us and everyone else with the rain of the Dharma! 

It is extremely difficult to meet a Bhagavat, 

Since he appears only once in a very long time! 

To get the attention of the beings, 

The Buddha shook the entire world. 

The palaces of the Brahmas in the five hundred 

Myriads of koṭis of lands in the east 

Were illuminated as never before. 

All of the Brahmas, seeing this phenomenon, 

Came to the place where the Buddha was. 

They reverently scattered flowers 

And offered him their palaces. 

Requesting the Buddha 

To turn the wheel of the Dharma, 

They praised him in verse. 

The Buddha knew that the right time 

Had not yet arrived, 

And although he had been asked,

He sat in silence. 

The other three directions, the four remaining quarters, 

And the upper and lower regions were all like this. 

All the Brahmas scattered flowers, 

Offered their palaces, and requested the Buddha 

To turn the wheel of the Dharma, 

Saying: 

It is extremely difficult to meet a Bhagavat. 

We entreat you to open wide the gate to immortality 

And turn the wheel of the highest Dharma 

Through your great compassion! 

The Bhagavat, having immeasurable wisdom, 

Accepted their request 

And expounded various teachings, 

Such as the Four [Noble] Truths 

And the twelve-linked chain of dependent origination, saying: 

Beginning with ignorance 

And ending with old age and death, 

All these derive from birth. 

You should know about such miseries! 

When the Buddha expounded this teaching, 

Six hundred myriads of koṭis of trillions of people 

Attained the complete extinction of all suffering, 

And became arhats. 

At the time of the second teaching, 

Thousands of myriads of people, 

Equal in number to the sands of the Ganges River, 

Unattached to any existent thing, 

Also attained arhatship. 

After that an incalculable number 

Of beings attained the path. 

Even if one were to count 

For myriads of koṭis of kalpas, 

One could not finish counting their number. 

Then the sixteen princes renounced 

Household life and became śrāmaṇeras. 

They all asked the Buddha to expound 

The teaching of the Mahayana, saying: 

Let us and all of our attendants 

Attain the buddha path! 

We entreat you to let us obtain 

The Bhagavat’s eye of wisdom, supreme in purity! 

The Buddha, knowing the minds of his children 

And their past conduct, taught the six perfections 

And various transcendent powers 

Through incalculably numerous explanations 

And various illustrations. 

Explaining the true teaching 

And the path to be practiced by the bodhisattvas, 

He taught this Lotus Sutra in verses 

Equal in number to the sands of the Ganges River. 

After the Buddha taught this sutra, 

He entered meditation in a quiet place 

And sat with complete concentration in the same spot 

For eighty-four thousand kalpas. 

Those śrāmaṇeras, knowing that the Buddha 

Had not arisen from meditation, 

Taught the highest wisdom of the buddhas 

To immeasurable koṭis of beings. 

Each sat on the Dharma seat 

And explained this Mahayana sutra. 

After the great parinirvāṇa of that buddha, 

They propagated the Dharma and inspired others. 

Each śrāmaṇera saved 

Six hundred myriads of koṭis of sentient beings, 

Equal in number to the sands of the Ganges River. 

Those who heard the teaching 

After the Buddha’s parinirvāṇa 

Were always born together with their teachers 

In various other buddha lands. 

These sixteen śrāmaṇeras 

Completely cultivated the buddha path 

And now, in the ten directions, 

They have attained highest, complete enlightenment. 

Then those who heard the Dharma 

In the presence of each of these buddhas 

And those who are in the śrāvaka stage 

Will gradually be taught the buddha path. 

I am one of the sixteen. 

I have also taught you in the past. 

Therefore through skillful means 

I will now also lead you to the goal 

Which is the wisdom of the buddhas. 

Through these former causes and conditions, 

I will now teach the Lotus Sutra 

In order to let you enter the buddha path. 

Do not be worried or frightened! 

Suppose there were a dangerous road 

In a deserted wasteland far away, 

Where there are many harmful beasts. 

There is neither water nor grass. 

It is a fearful place for human beings. 

Innumerable thousands of myriads of beings 

Wish to pass along this dangerous way. 

But that road is very long, 

Some five hundred yojanas. 

Then there is a leader, 

Endowed with deep wisdom and knowledge, 

Discerning and resolute, 

Who saves the people from various calamities 

When they meet with danger. 

The people all get tired 

And address the leader, saying: 

We are all now totally exhausted. 

We want to turn back from here! 

The leader thinks: 

These people are really to be pitied. 

How could they possibly want to return 

And lose the great treasure! 

He immediately thinks of skillful means 

And how he should now use his transcendent powers; 

And he makes a great apparitional city 

With houses adorned and surrounded 

With gardens, moats, and ponds. 

There are fortified gates and tall towers, 

And it is full of men and women. 

When the apparition is complete, 

He immediately consoles the people, saying: 

Do not be afraid! 

When you enter the city, 

You can each do as you please. 

All the people enter the city. 

They are very happy and feel at ease, 

Thinking they have been saved. 

When the leader knows they are rested, 

He gathers them together and addresses them, saying: 

You should now proceed, 

For this is just an apparitional city! 

Seeing that you were extremely fatigued 

And that you wanted to turn back 

After coming halfway, 

I made this apparitional city through skillful means. 

You should now strive 

To reach the treasure site together. 

I am exactly like this. 

I am the leader of all. 

Perceiving that those seeking the way 

Have become timid, have stopped halfway, 

And are unable to walk to the end of the dangerous road 

Of birth, death, and desire’s confusion, 

I use skillful means and teach nirvana 

So that they may rest, saying: 

You have extinguished suffering, 

And you have completed what must be done. 

Knowing that they have reached nirvana 

And attained arhatship, the Buddha immediately 

Gathers the great assembly together 

And teaches the True Dharma. 

All the buddhas explain and teach 

The three vehicles through skillful means. 

Although there is only the single buddha vehicle, 

They teach two in order to provide a place of rest. 

For your benefit I now teach the truth: 

What you have attained is not the ultimate goal. 

You must call forth great efforts 

In order to obtain the omniscience of a buddha. 

If you attain omniscience 

And the qualities of the Buddha, 

Such things as the ten powers, 

And become endowed with the thirty-two marks, 

Then you will have attained the ultimate goal. 

The buddhas, the Leaders, teach nirvana 

In order to let beings rest in comfort. 

When they know that they have rested, 

They lead them to the wisdom of the buddhas.

(妙法蓮華經第七品 化城喻之18)

爾時世尊 欲重宣此義。而說偈言。

　大通智勝佛　　十劫坐道場

　佛法不現前　　不得成佛道

　諸天神龍王　　阿修羅眾等

　常雨於天華　　以供養彼佛

　諸天擊天鼓　　并作眾伎樂

　香風吹萎華　　更雨新好者

　過十小劫已　　乃得成佛道

　諸天及世人　　心皆懷踊躍

　彼佛十六子　　皆與其眷屬

　千萬億圍繞　　俱行至佛所

　頭面禮佛足　　而請轉法輪

　聖師子法雨　　充我及一切

　世尊甚難值　　久遠時一現

　為覺悟群生　　震動於一切

　東方諸世界　　五百萬億國

　梵宮殿光曜　　昔所未曾有

　諸梵見此相　　尋來至佛所

　散花以供養　　并奉上宮殿

　請佛轉法輪　　以偈而讚歎

　佛知時未至　　受請默然坐

　三方及四維　　上下亦復爾

　散花奉宮殿　　請佛轉法輪

　世尊甚難值　　願以大慈悲

　廣開甘露門　　轉無上法輪

　無量慧世尊　　受彼眾人請

　為宣種種法　　四諦十二緣

　無明至老死　　皆從生緣有

　如是眾過患　　汝等應當知

　宣暢是法時　　六百萬億姟

　得盡諸苦際　　皆成阿羅漢

　第二說法時　　千萬恒沙眾

　於諸法不受　　亦得阿羅漢

　從是後得道　　其數無有量

　萬億劫算數　　不能得其邊

　時十六王子　　出家作沙彌

　皆共請彼佛　　演說大乘法

　我等及營從　　皆當成佛道

　願得如世尊　　慧眼第一淨

　佛知童子心　　宿世之所行

　以無量因緣　　種種諸譬喻

　說六波羅蜜　　及諸神通事

　分別真實法　　菩薩所行道

　說是法華經　　如恒河沙偈

　彼佛說經已　　靜室入禪定

　一心一處坐　　八萬四千劫

　是諸沙彌等　　知佛禪未出

　為無量億眾　　說佛無上慧

　各各坐法座　　說是大乘經

　於佛宴寂後　　宣揚助法化

　一一沙彌等　　所度諸眾生

　有六百萬億　　恒河沙等眾

　彼佛滅度後　　是諸聞法者

　在在諸佛土　　常與師俱生

　是十六沙彌　　具足行佛道

　今現在十方　　各得成正覺

　爾時聞法者　　各在諸佛所

　其有住聲聞　　漸教以佛道

　我在十六數　　曾亦為汝說

　是故以方便　　引汝趣佛慧

　以是本因緣　　今說法華經

　令汝入佛道　　慎勿懷驚懼

　譬如險惡道　　逈絕多毒獸

　又復無水草　　人所怖畏處

　無數千萬眾　　欲過此險道

　其路甚曠遠　　經三百由旬

　時有一導師　　強識有智慧

　明了心決定　　在險濟眾難

　眾人皆疲惓　　而白導師言

　我等今頓乏　　於此欲退還

　導師作是念　　此輩甚可愍

　如何欲退還　　而失大珍寶

　尋時思方便　　當設神通力

　化作大城郭　　莊嚴諸舍宅

　周匝有園林　　渠流及浴池

　重門高樓閣　　男女皆充滿

　即作是化已　　慰眾言勿懼

　汝等入此城　　各可隨所樂

　諸人既入城　　心皆大歡喜

　皆生安隱想　　自謂已得度

　導師知息已　　集眾而告言

　汝等當前進　　此是化城耳

　我見汝疲極　　中路欲退還

　故以方便力　　權化作此城

　汝等勤精進　　當共至寶所

　我亦復如是　　為一切導師

　見諸求道者　　中路而懈廢

　不能度生死　　煩惱諸險道

　故以方便力　　為息說涅槃

　言汝等苦滅　　所作皆已辦

　既知到涅槃　　皆得阿羅漢

　爾乃集大眾　　為說真實法

　諸佛方便力　　分別說三乘

　唯有一佛乘　　息處故說二

　今為汝說實　　汝所得非滅

　為佛一切智　　當發大精進

　汝證一切智　　十力等佛法

　具三十二相　　乃是真實滅

　諸佛之導師　　為息說涅槃

　既知是息已　　引入於佛慧

Bibiau Hxuad Lenhuex Qingx (cid-17)

Hitt sijun, Duartongx Diwhui Jniawsiong Zualii siurr sibhongx jiongww Brahma ee ongg qapp jap-lak xui ongjuw ee cingxqiuu, jiksii qongw snax vaiw, longxjongw dngw jap-zi vxenr huatlenw. Bylun sabunn, brahma, tenzinn, xmoo, Brahma, qapp qitax sewqanx ee jiongwsingx longxx byy jaidiau dngw. Ix qongw kiw diyc kow, kow ee guan'inx, kow ee bedbyy, qapp kow bedbyy ee honghuad. 

Ix qycc siongser qangxqaiw jap-zi inenn ee Hxuad. Bubingg snex cud hing'uii. Hing'uii snex cud iwsig. Iwsig snex cud miaa qapp hingtew. Miaa qapp hingtew snex cud lak xee zibkauw. Lak xee zibkauw snex cud jiapciog. Jiapciog snex cud qamxsiu. Qamxsiu snex cud air. Air snex cud jipdiok. Jipdiok snex cud junjai. Junjai snex cud snex. Snex snex cud lau, siw, iux, vrix, kow qapp huanlyw. Bubingg siaubet, hing'uii dyrr siaubet. Hing'uii siaubet, iwsig dyrr siaubet. Iwsig siaubet, miaa qapp hingtew dyrr siaubet. Miaa qapp hingtew siaubet, lak xee zibkauw dyrr siaubet. Lak xee zibkauw siaubet, jiapciog dyrr siaubet. Jiapciog siaubet, qamxsiu dyrr siaubet. Qamxsiu siaubet, air dyrr siaubet. Air siaubet, jipdiok dyrr siaubet. Jipdiok siaubet, junjai dyrr siaubet. Junjai siaubet, snex dyrr siaubet. Snex siaubet, lau, siw, iux, vrix, kow qapp huanlyw dyrr siaubet. 

Vut dirr tenzinn qapp langg ee dairjiongr lairdew qongw jitt xee Hxuad ee sii, lak-vah-bxan ig najuta ee langg in’ui byy sriu itcer henrsiong ee ingxhiongw, dirr soxu u lrau ee simx did diyc qaixtuad, longxx did diyc cim'yr bibiau ee sendnia, snax jiongw bingtongx, lak jiongw sintongx, qapp veh jiongw qaixtuad. 

Dirr ix derr zi, derr snax, qapp derr sir vaiw suathuad ee sii, cenbanrig Ganges Hyy suax ee sowliong najuta jiongwsingx iarr in’ui byy siurr itcer henrsiong ee ingxhiongw, dirr soxu u lrau ee simx did diyc qaixtuad. Jit'aursinx, jniaa jyr  sniabunn :ee, sowliong si buliong-buvenx berdangr sngr kiw. 

Hitt sijun, jap-lak xee ongjuw longxx siauwlenqex cutqex jyr samanera(sabix). Inx soxu ee qinx-dxir tongdat qycc lrai, diwhui tongtaur. Inx bad qiong’iongw quer vaccingbanrig xui vut, cingjing siuhak dua senrhingg, duiqiuu anuttara-samyak-sambodh. Inx longxx qra Vut qongw, ‘Sewjunx, jiaxee buliong vaccingbanrig u dairdig ee sniabunn longxx ixx u singjiu. Sewjunx, liw iarr qaidongx uirr guanw enxsuad anuttara-samyak-sambodh. Guanw tniax liauw longxx e qiongrdongg siuhak. Guanw ee jiwguan si did diyc Zulaii ee diqenr. Guanw simlai soxx sniu :ee, Vut longxx jaix.’

Hitt sijun, dngw lenw singwongg soxx daiwniaw ee dairjiongr lairdew u veh-bxan ig langg knuar diyc jap-lak xee ongjuw cutqex, iarr cingxqiuu beh cutqex. Ongg tniax liauw sui' dac’ingr. 

Hitt sijun, hitt xui vut sriu samanera ee cingxqiuu, qingquer nng-bxan qiab liauw, dyrr dirr sir jiongw derjuw lairdew enxsuad Dairsing ee qingdenw, qiyr jyr Bibiau Hxuad Lenhuex Qingx, si qar posad ee Hxuad, virr vut soxx horliam. Jitt vxo qingx qongw liauw, jap-lak xee samanera uirr beh did anuttara-samyak-sambodhi, longxx qiongrdongg siurcii, togsiong, qaur hiongtongx. Enxsuad j itt vxo qingx ee sijun, jap-lak xui huad posatsimx ee samanera longxx siongsinr qapp jiapsiu. Sniabunn dairjiongr lairdew iarr u siongsinr qapp liauxqaiw :ee. Qitax jiongwsingx u cenbanrig longxx u gihik. 

Vut enxsuad jitt vxo qingx, qingquer veh-cingx qiab m bad tingjiw. Enxsuad jitt vxo qingx liauxau, ix dyrr zip kir anjing ee vangqingx, diamr dirr sendnia qingquer veh-bxan sir-cingx qiab. 

Hitt sii, jap-lak xui huad posatsimx ee samanera jaix Vut zip kir vangqingx jigjing decc sendnia, qokqog jre kiw kir huatjy, iarr dirr veh-bxan sir-cingx qiab uirr sir jiongw derjuw hunvet enxsuad bibiau Hxuad Lenhuex Qingx, muixx jit xui longxx dro lak-vah-bxan ig najuta Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx, qra inx qawsi, hro inx did diyc lirig qapp hnuahiw, hro inx huad anuttara-samyak-sambodhi ee simx.

Duartongx Diwhui Jniawsiong Vut quer veh-bxan sir-cingx qiab liauxau, an’ samadhi kiw .laii, jen’ongw huatjy vinghyy jre lehh hiongr dairjiongw qongw, ‘Jiaxee jap-lak xee huad posatsimx ee samanera jinjniar hanxiuw. Inx soxu ee qinx-dxir tongdat qycc lrai, diwhui tongtaur, bad qiong’iongw buliong cenbanrig vut, dirr vut ee soxjai dniardnia siuhak dua senrhingg, siurcii vut ee diwhui, duiww jiongwsingx kaisi, hro inx jinwzip kir hitt lairdew. Linw qaidongx jiabjiap cinqin qra inx qiong’iongw. Si anwjnuaw lehh? Narr sniabunn, pratyekabuddha qapp jerje posad erdangr siongsinr jitt jap-lak xee posad soxx enxsuad ee qinghuad, cisiuw byy huixvongr, jiaxee langg tangx did diyc anuttara-samyak-sambodhi Zulaii ee diwhui.'"

Vuddyy qra jiongww bikiu qongw, "Jitt jak-lak xee posad dniardnia hnuahiw enxsuad Bibiau Hxuad Lenhuex Qingx. Muixx jit xee posad soxx qauwhuair ee lak-vah-bxan ig nayuta Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx, singsingx-sewser ham' posad dilehh, an’ hiax tniax diyc Hxuad longxx siongsinr qapp liauxqaiw. In'ui jitt xee enqor, inx tangx duw diyc sir-vah-bxan ig xui Vut Sewjunx, qaur jitmaw duw iauxx bue uann. 

Jiongww bikiu! Guaw dnaxx qra linw qongw, hitt xui Vut ee derjuw, jap-lak xee sammanera, jitmaw longxx did diyc anuttara-samyak-sambodhi, dirr sibhongx qoktow henrjai decc suathuad, u buliong vaccingbanr ig xee posad qapp sniabunn jyr inx ee quanwsiok. 

Inx qidiongx nng xee samanera dirr danghngx jyr vut, tauu jitt xee qiyr jyr Aksobhya dirr Abhirati(Hnuahiw Qog), lingrgua jit  xee qiyr jyr Merukuta(Sumii Dingw). Danglamm u nng xui vut, jit xee qiyr jyr Simhaghosa(Sraix-Sniax), lingrgua jit xee qiyr jyr Simhadhvaja(Sraix-Siongr). Lamhngx u nng xui vut, jit xee qiyr jyr Akasapratisthita(Diamr Hukongx), lingrgua jit xee qiyr jyr Nityaparinirvrta(Siongsiongg Jigbet). Sailamm u nng xui vut, jit xee qiyr Indradhvaja(Hongder-Siongr), lingrgua jit xee qiyr jyr Brahmadhvaja(Brahma-Siongr). Saihngx u nng xui vut, jit xee qiyr jyr Amitayus, lingrgua jit xee qiyr jyr Sarvalokadhatupadravodvegapratyuttirna (Dro Itcer Sewqanx ee Kow qapp Huanlyw). Saivag u nng xui vut, jitt xee qiyr jyr Tamalapatracandanagandhabhijna (Tamalapatra Dnuahniux Sintongx), lingrgua jit xee qiyr jyr Merukalpa(Sumii Siongr). Vakhngx u nng xui vut, jit xee qiyr jyr Meghasvaradipa (Hunn Jurjai), lingrgua jit xee qiyr jyr Meghasvararaja (Hunn Jurjai Ongg). Dangvag ee vut qiyr jyr Sarvalokabhayacchambhitatvavidhvamsanakara (Pywhuai Itcer Sewqanx ee Kiongxvor qapp Qniahniaa). Derr jap-lak xee dyrr si guaw Sakyamuni Vut, dirr syvyy qoktow singjiu anuttara-samyak-sambodhi. 

Jiongww bikiu! Guanw jyr samanera ee sii, qokqog qauwhuar buliong vaccingbanr ig Ganges Hyy suax sowliong hiacc je ee jiongwsingx. An’ guaw tniax diyc Hxuad :ee si uirdiyhh singjiu anuttara-samyak-sambodhi. Jiaxee jiongwsingx, qimzit u iauxx si sniabunn :ee. Guaw dniardnia qauwhuar inx anuttara-samyak-sambodhi. Jiaxee langg ingqaix ixx jitt xee qawhuad jiamrjiam zip vuddy. Si anwjnuaw lehh? Zulaii ee diwhui lann siongsinr qycc lann lixqaiw. Hitt sii soxx qauwhuar ee buliong Ganges Hyy suaw ee sowliong hiacc je ee jiongwsingx, dyrr si linw jiongww bikiu qapp guaw beddo liauxau, dirr birlaii sxer lairdew, sniabunn ee derjuw jiaxee. 

Guaw beddo liauxau, qycc u derjuw m tniax jitt vxo qingx, vutdix iarr vutqag posad soxx qaix sidjenr :ee. Inx qaqi dirr soxx did .diyc ee qongdig snex cud beddo ee sniurhuad, sniu qongxx qaidongx zip liappuann. Guaw dirr qitax qog jyr vut, e u vadd jiongw miaa. Jiaxee langg suizenn snex cud beddo ee sniurhuad zip liappuann, dirr hitt xee qoktow qriuu vut ee diwhui, tniax diyc jitt vxo qingx. Inx dandanx tangx ixx Itvudsing did diyc beddo, byy qitax ciasingg, druu kir jiongww Zulaii hongven ee suathuad. 

Jiongww bikiu! Narr Zulaii qaqi jaix liappuann ee sii qaur, jingwlangg qycc cingjing, sinwsimx qapp lixqaiw longxx qenqor, liauxqaiw kongsingr ee dyrliw cimzip sendnia, ix dyrr e jurjip jiongww posad qapp sniabunn dairjiongr uirr inx enxsuad jitt vxo qingx. Sewqanx vingrr byy ixx Zirsingg did diyc beddo :ee, dna’ ixx Itvudsingg jiacc tangx did diyc beddo. 

Bikiu, linw diyhh jaix. Zulaii iong hongven hxuad cimx cimx jaix jiongwsingx ee singr. Kyxviw qongxx iwhiongr siysingg :ee cimx cimx jipdiok go hxang iogbong, soxiw vut uirr inx enxsuad liappuann. Jiaxee langg narr tniax .diyc dyrr e siongsinr qapp jiapsiu.

Kyxviw u jit diauu go-vah yojana guihiamw pnaiw qniaa ee og dy, dirr byy langg ee kongwiaw ciongbuanw kiongxvor. Setsuw u jerje jingwlangg beh quer jitt diauu dy qaur u dinvyw ee soxjai. U jit xui dyrsux, congbingg, u diwhui, duiww hiamw dy ee lorcauw jin' cingcyw, beh inxdy jingwlangg quer jitt xee pnaiw qniaa ee lo. Soxx inxdy ee jingwlangg, uree dirr dionglo qamxqag tiamw, dyrr qra dyrsux qongw, ‘Guanw jiokk tiamw qycc jiokk qniax, berdangr qycc jenjinr. Taujingg ee lo iaxx jin’ hng, jitmaw beh huantauu trer dywdngw.’ 

Dyrsux u jerje hongven ee hxuad, ix anxnex sniu, ‘Jiaxee langg jin’ kyxlinn. Anwjnuaw beh siawsag dua dinvyw, suacc beh huantauu qniaa dywter?’ 

Anxnex sniu liauw, ix iong hongven ee lat, dirr hiamw dy diongx:a quer snax-vah yojana ee soxjai venr jit jxy sniaa .cud .laii, qra jingwlangg qongw, ‘Linw m tangx qniahniaa, m tangx dywter. Jitmaw zip jitt xee dua sniaa, tangx dirr hiax hiyckunr, cinwcaiw linw beh jyr sniaw. Narr zip jitt xee sniaa jin' qinw did diyc an’unw, beh qycc jen’ongw dua dinvyw ee soxjai iarr tangx kir.’ 

Hitt sii, jiokk tiamw ee dairjiongr simlai dua hnuahiw, janwtanr jitt hy m bad u ee qinglik, qongw, ‘Lanw jitmaw benw kir og dy, jin' qinw tangx did diyc an’unw.’ 

Soxiw jingwlangg jinwzip venr .cud .laii ee sniaa, snex cud ixx dro quer lanquanx ee sniurhuad, snex cud ixx an'unw ee sniurhuad. 

Hitt sii, dyrsux jaix jiaxee jingwlangg qacc ixx did diyc hiyckunr byy qycc hiacc tiamw, dyrr qra venr .cud .laii ee sniaa venr byy .kir, qra jingwlangg qongw, ‘Linw diyhh laii kir, dinvyw ee soxjai dyrr dirr hurqin. Duxjiah hitt jxy dua sniaa si guaw venr .cud .laii uirr beh hro linw hiyckunr narnia.’ 

Jiongww bikiu! Zulaii iarr si zucuw. Jitmaw jyr linw ee dua dyrsux, ix jaix jiongxjiongw snesiw-lordoo diongx u huanlyw, u og dy, u guihiamw qycc jiokk iau'uanw, linw ingqaix kir dro .quer. 

Narr jiongwsingx dna’ tniax Itvudsingg, dyrr byy beh qnir vut, byy beh cinqin, e anxnex sniu, ‘Vuddy jiokk iau'uanw, diyhh dngquw noxlik qapp kikkow jiacc tangx jniaa vut.’ Vut jaix jiongwsingx ee simsingr lamxziok, dyrr iong hongved ee lat dirr diongdoo hro inx hiyckunr, soxiw enxsuad Zirsingg ee liappuann. Narr jiongwsingx itdit diamr dirr jitt nngw jiongw qingxqair, Zulaii hitt sii dyrr e qra inx qongw, ‘Linw soxx jyr :ee iauxx bue uansingg, linw soxx diamr lehh ee qingxqair jiapqin vut ee diwhui. Qaidongx quancad qapp sukyw, soxx did .diyc ee liappuann m si jinsit :ee. Jex jixsirr Zulaii iong hongven ee lat dirr Itvudsingg hunvet enxsuad Samsingg.'

Kyxviw hitt xui dyrsux uirr beh hro inx hiyckunr soxiw venr jit jxy dua sniaa .cud .laii. Qacc jaix inx u hiyckunr :ar, dyrr qra inx qongw, 'Dinvyw dyrr dirr hunrqin. Jitt xee sniaa m si jinsit :ee, si guaw venr .cud .laii .ee narnia.'"

(The Lotus Sutra - Chapter VII The Apparitional City 17)

“And then the Tathāgata Mahābhijñājñānābhibhū acceded to the request made by all the great Brahmas from the ten directions and the sixteen princes. He then immediately turned three times the Dharma wheel of twelve spokes that no śrāmaṇas, brahmans, devamāras, Brahmas, or any other being in the world could turn. He taught: This is suffering. This is the origination of suffering. This is the cessation of suffering, and this is the path that leads to the cessation of suffering. (i.e., the Four Noble Truths) 

“He also extensively taught the Dharma of the twelve-linked chain of dependent origination, saying: Conditioned states are dependent on ignorance. Consciousness is dependent on conditioned states. Name and form are dependent on consciousness. The six sense fields are dependent on name and form. Contact is dependent on the six sense fields. Feelings are dependent on contact. Craving is dependent on feelings. Grasping is dependent on craving. Becoming is dependent on grasping. Birth is dependent on becoming. And old age, illness, death, anxiety, sorrow, suffering, and distress are dependent on birth. When ignorance ceases, then conditioned states cease. When conditioned states cease, then consciousness ceases. When consciousness ceases, then name and form cease. When name and form cease, then the six sense fields cease. When the six sense fields cease, then contact ceases. When contact ceases, then feelings cease. When feelings cease, then craving ceases. When craving ceases, then grasping ceases. When grasping ceases, then becoming ceases. When becoming ceases, then birth ceases. When birth ceases, then old age, illness, death, anxiety, sorrow, suffering, and distress cease. 

“When the Buddha explained this Dharma to the great assembly of the devas and humans, at that time six hundred myriads of koṭis of nayutas of people, because they were not attached to any existent thing, became free of all corruption. All of them perfected profound meditations, the three sciences, the six transcendent powers, and were endowed with the eight liberations. 

“When he taught the Dharma for the second, third, and fourth time, thousands of myriads of koṭis of nayutas of sentient beings, equal to the sands of the Ganges River, who were not attached to any existent thing, became free of all corruption. Innumerable, immeasurable, incalculable śrāvakas followed in their turn. 

“At that time the sixteen princes who were still young renounced household life and became śrāmaṇeras. All their faculties were sharp, and their wisdom was penetrating. They had paid homage to hundreds of thousands of myriads of koṭis of buddhas, practiced the pure path of discipline and integrity, and sought highest, complete enlightenment. They all spoke to the Buddha, saying: O Bhagavat! All of these immeasurable thousands of myriads of koṭis of śrāvakas of great merit have all attained perfection. O Bhagavat! You should also expound the teaching of highest, complete enlightenment to us! Hearing it, we shall all practice it. O Bhagavat! We aspire for the wisdom and insight of the Tathāgata. The Buddha himself knows what is deep in our minds. 

“At that time eight myriads of koṭis of people in the assembly who served the noble emperor saw the sixteen princes renounce household life and appealed to the emperor to allow their own renunciation. The emperor immediately gave his permission.

“Then the Buddha accepted the request of the śrāmaṇeras. After twenty thousand kalpas had passed he taught to the fourfold assembly this Mahayana sutra called the Lotus Sutra, the instruction for bodhisattvas and treasured lore of the buddhas. After the Buddha taught this sutra, all the sixteen śrāmaṇeras preserved, recited, and understood it in order to achieve highest, complete enlightenment. When the Buddha taught this sutra, all the sixteen śrāmaṇeras, the bodhisattvas, completely accepted it. There were also some among the śrāvakas who believed it. But all the other thousands of myriads of koṭis of sentient beings became confused.

“The Buddha continuously taught this sutra for eight thousand kalpas without stopping. After teaching this sutra, he immediately entered a quiet place and abided in meditation for eighty-four thousand kalpas. 

“At that time each of the sixteen śrāmaṇeras, the bodhisattvas, knowing that the Buddha had entered the quiet place and was abiding tranquilly in meditation, ascended the Dharma seat and extensively taught and explained the Lotus Sutra to the fourfold assembly for eighty-four thousand kalpas. Each of them saved six hundred myriads of koṭis of nayutas of sentient beings equal in number to the sands of the Ganges River. By revealing and teaching it, they gladdened these sentient beings and awoke in them the thought of highest, complete enlightenment. 

“Having arisen from samādhi after eighty-four thousand kalpas had passed, the Buddha Mahābhijñājñānābhibhū approached the Dharma seat and sat down with complete mindfulness. He addressed everyone in the great assembly, saying: These sixteen śrāmaṇeras, bodhisattvas, are extraordinary. All their faculties are sharp and their wisdom is penetrating. In times past they have paid homage to immeasurable thousands of myriads of koṭis of buddhas and have constantly practiced the pure path of discipline and integrity under them. They preserved the wisdom of the buddhas and revealed it to sentient beings, causing them to enter into it. All of you should approach and pay them homage again and again. Why is this? If there are any śrāvakas, pratyekabuddhas, and bodhisattvas who are able to believe and preserve the teaching in this sutra expounded by these sixteen bodhisattvas and not disparage it, they will all attain the wisdom of the Tathāgata, highest, complete enlightenment. 

The Buddha addressed the monks, saying: “These sixteen bodhisattvas always willingly taught this Lotus Sutra. Each bodhisattva has inspired six hundred myriads of koṭis of nayutas of sentient beings equal in number to the sands of the Ganges River. In life after life, they remained with these bodhisattvas and, hearing this teaching from them, they believed and understood. For this reason they were able to meet four myriads of koṭis of Buddha Bhagavats during a period uninterrupted up to the present. 

“O monks! I shall now tell you that these sixteen śrāmaṇeras, disciples of that buddha Mahābhijñājñānābhibhū, have now attained highest, complete enlightenment and presently teach the Dharma in the lands of the ten directions. There are immeasurable hundreds of thousands of myriads of bodhisattvas and śrāvakas who have become their attendants. 

“Two of these śrāmaṇeras have became buddhas in the east. One is called Akṣobhya in the land called Abhirati and the other is called Merukūṭa. In the southeast there are two buddhas. One is called Siṃhaghoṣa and the other is called Siṃhadhvaja. In the south there are two buddhas called Ākāśapratiṣṭhita and Nityaparinirvṛta. There are also two buddhas in the southwest. One is called Indradhvaja and the other is called Brahmadhvaja. In the west there are two buddhas called Amitāyus and Sarvalokadhātūpadravodvegapratyuttīrṇa. There are two buddhas in the northwest. One is called Tamālapatracandanagandhābhijña. The other is called Merukalpa. In the north there are two buddhas. One is called Meghasvaradīpa and the other is called Meghasvararāja. In the northeast there is a buddha called Sarvalokabhayacchambhitatvavidhvaṃsanakara. And the sixteenth one is myself, Buddha Śākyamuni, who in this sahā world achieved highest, complete enlightenment. 

“O monks! When we were śrāmaṇeras, each of us inspired immeasurable hundreds of thousands of myriads of koṭis of sentient beings equal in number to the sands of the Ganges River. Those sentient beings who heard the teaching from me attained highest, complete enlightenment. There are sentient beings who still abide in the stage of a śrāvaka and whom I will inspire to attain highest, complete enlightenment. By means of this teaching, they will gradually enter the buddha path. Why is this? The wisdom of the Tathāgatas is hard to believe and hard to understand. Those incalculable sentient beings equal in number to the sands of the Ganges River who were inspired at that time were you, O monks, and those disciples who will be śrāvakas in the future after my parinirvāṇa. 

“After my parinirvāṇa there will be disciples who will not hear this sutra and will neither know nor understand the bodhisattva practice; yet through the merit they have acquired, the thought of extinction will awake in them and they will enter parinirvāṇa. I will become a buddha in another land with a different name. Although the idea of extinction has awoken in these disciples and they have entered parinirvāṇa, in that land they will still seek the wisdom of the buddhas and will then be able to hear this sutra. They can obtain parinirvāṇa only through the buddha vehicle. There are no other vehicles except the one taught through the skillful means of the Tathāgatas. 

“O monks! When the Tathāgata realizes that the time of his parinirvāṇa is approaching, knowing that the assembly is pure, firm in belief and understanding, has penetrated the teaching of emptiness, and has deeply entered meditation, he will then gather the assembly of bodhisattvas and śrāvakas together and teach this sutra to them. In this world there is no second vehicle through which one can attain parinirvāṇa; only through the single buddha vehicle can one attain it. 

“You should know, O monks, that the Tathāgata through skillful means deeply penetrates the dispositions of sentient beings. Knowing their inclination toward the inferior teachings and that they are deeply attached to the desires of the five senses, he teaches nirvana for their sake. If they listen, they will accept it. 

“Suppose in a desolate, fearful place there were a dangerous road five hundred yojanas long. There is a large group that wants to travel along this road to reach a place where there is great treasure. They have a leader who is wise and penetrating and who knows the passable and impassable parts of this dangerous road very well. Although he wants to guide these people past the danger, they become exhausted along the way. Addressing the leader they say: We are extremely tired and frightened. We cannot go any further. We are still far away from our destination, and we want to turn back. 

“The leader, knowing many skillful means, thinks: These people are to be pitied. How could they want to turn back and abandon the great treasure? 

“After thinking this the leader, through his skillful means, magically creates a city three hundred yojanas away along the dangerous road. He addresses the people, saying: Do not be frightened. Do not turn back! You may now stay in this great city and be at your leisure. If you enter this city, you can be comfortable and at ease. Once you are able to go on and reach the treasure site, then you can depart once more. 

“Then the exhausted people rejoice greatly and praise this unprecedented experience, saying: We are now free of this evil road and will be comfortable and at ease. 

“Then they proceed to the apparitional city and enter it. They believe that their hardships are over and feel at ease. Then the leader realizes that they are rested and their fatigue has gone. He immediately makes the apparitional city vanish and says to the people: All of you, come along! The treasure site is near. I made that great apparitional city only in order to let you rest. 

“O monks! The Tathāgata is exactly like this. Now for your sake he has become a great leader who knows the long, dangerous, and evil road of birth, death, and desire’s confusion. You should leave it and be saved. 

“If sentient beings hear only about the single buddha vehicle they will then want neither to see nor approach a buddha. They will think that the buddha path is long and attainable only after enduring severe and protracted suffering. The Buddha, knowing their minds, knowing that they are weak-willed and of lowly aspiration, teaches them the two nirvanas through skillful means in order to let them rest halfway to the goal. If there are sentient beings who abide in either of these two stages, the Tathāgata immediately teaches: What you have accomplished is not complete. The stage you abide in is close to the wisdom of the buddhas. You should observe and consider that the nirvana you have obtained is not the true one. It is only through the power of the Tathāgata’s skillful means that the single buddha vehicle is explained as three. 

“The Buddha is just like that leader who conjured a great apparitional city to let the people rest. Knowing that they were rested, he addressed them, saying: 

“The treasure site is near. This city is not real. It is only my invention.” 

(妙法蓮華經第七品 化城喻之17)

爾時大通智勝如來。受十方諸梵天王及十六王子請。 即時三轉十二行法輪。若沙門婆羅門。若天魔梵及餘世間。所不能轉。謂是苦。是苦集。是苦滅。是苦滅道。及廣說十二因緣法。無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。佛於天人大眾之中說是法時。六百萬億那由他人。以不受一切法故。而於諸漏心得解脫。 皆得深妙禪定三明六通具八解脫。第二第三第四說法時。千萬億恒河沙那由他等眾生。亦以不受一切法故。而於諸漏心得解脫。從是已後。諸聲聞眾。無量無邊不可稱數。爾時十六王子。皆以童子出家而為沙彌。諸根通利智慧明了。已曾供養百千萬億諸佛。淨修梵行。求阿耨多羅三藐三菩提。俱白佛言。世尊。是諸無量千萬億大德聲聞。皆已成就。世尊。亦當為我等說阿耨多羅三藐三菩提法。我等聞已皆共修學。世尊。我等志願如來知見。深心所念佛自證知。爾時轉輪聖王所將眾中八萬億人。見十六王子出家。亦求出家。王即聽許。爾時彼佛受沙彌請。過二萬劫已。乃於四眾之中。說是大乘經。名妙法蓮華教菩薩法佛所護念。說是經已。十六沙彌。為阿耨多羅三藐三菩提故。皆共受持諷誦通利。說是經時。十六菩薩沙彌皆悉信受。聲聞眾中亦有信解。其餘眾生千萬億種皆生疑惑。佛說是經。於八千劫未曾休廢。說此經已即入靜室。 住於禪定八萬四千劫。是時十六菩薩沙彌。知佛入室寂然禪定。各昇法座。亦於八萬四千劫。為四部眾廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生示教利喜。令發阿耨多羅三藐三菩提心。大通智勝佛。過八萬四千劫已。從三昧起。往詣法座安詳而坐。普告大眾。是十六菩薩沙彌。甚為希有。諸根通利智慧明了。已曾供養無量千萬億數諸佛於諸佛所常修梵行。受持佛智開示眾生令入其中。汝等皆當數數親近而供養之。所以者何。若聲聞辟支佛及諸菩薩。能信是十六菩薩所說經法。受持不毀者。是人皆當得阿耨多羅三藐三菩提如來之慧。佛告諸比丘。是十六菩薩常樂說是妙法蓮華經。一一菩薩所化六百萬億那由他恒河沙等眾生。世世所生與菩薩俱。從其聞法悉皆信解。以此因緣。得值四百萬億諸佛世尊于今不盡。諸比丘。我今語汝。彼佛弟子十六沙彌。今皆得阿耨多羅三藐三菩提。於十方國土。現在說法有無量百千萬億菩薩聲聞。以為眷屬。其二沙彌東方作佛。一名阿閦在歡喜國。二名須彌頂。東南方二佛。一名師子音。二名師子相。南方二佛。一名虛空住。二名常滅。西南方二佛。一名帝相。二名梵相。西方二佛。一名阿彌陀。二名度一切世間苦惱。 西北方二佛。一名多摩羅跋栴檀香神通。二名須彌相。北方二佛。一名雲自在。二名雲自在王。東北方佛名壞一切世間怖畏。第十六我釋迦牟尼佛。 於娑婆國土。成阿耨多羅三藐三菩提。諸比丘。我等為沙彌時。各各教化無量百千萬億恒河沙等眾生。從我聞法為阿耨多羅三藐三菩提。此諸眾生。于今有住聲聞地者。我常教化阿耨多羅三藐三菩提。是諸人等。應以是法漸入佛道。所以者何。如來智慧難信難解。爾時所化無量恒河沙等眾生者。汝等諸比丘及我滅度後未來世中聲聞弟子是也。我滅度後。復有弟子不聞是經。不知不覺菩薩所行。自於所得功德生滅度想。當入涅槃。我於餘國作佛。更有異名。是人雖生滅度之想入於涅槃。而於彼土求佛智慧。得聞是經。唯以佛乘而得滅度。更無餘乘。除諸如來方便說法。諸比丘。若如來自知涅槃時到。眾又清淨信解堅固。了達空法深入禪定。便集諸菩薩及聲聞眾為說是經。世間無有二乘而得滅度。唯一佛乘得滅度耳。比丘當知。如來方便深入眾生之性。如其志樂小法深著五欲。為是等故說於涅槃。是人若聞則便信受。譬如五百由旬險難惡道曠絕無人怖畏之處。若有多眾。欲過此道至珍寶處。有一導師。聰慧明達善知險道通塞之相。將導眾人欲過此難。所將人眾。中路懈退白導師言。我等疲極而復怖畏。不能復進。前路猶遠。今欲退還。導師多諸方便。而作是念。此等可愍。云何捨大珍寶而欲退還。作是念已。以方便力。於險道中過三百由旬。 化作一城。告眾人言。汝等勿怖莫得退還。今此大城。可於中止隨意所作。若入是城快得安隱。若能前至寶所亦可得去。是時疲極之眾。心大歡喜歎未曾有。我等今者免斯惡道快得安隱。於是眾人。前入化城。生已度想生安隱想。爾時導師。知此人眾既得止息無復疲惓。即滅化城。語眾人言。汝等去來寶處在近。向者大城我所化作為止息耳。諸比丘。如來亦復如是。今為汝等作大導師。知諸生死煩惱惡道險難長遠應去應度。若眾生但聞一佛乘者。則不欲見佛不欲親近。便作是念。佛道長遠。久受懃苦。乃可得成佛。知是心怯弱下劣。以方便力而於中道為止息故說二涅槃。若眾生住於二地。如來爾時即便為說。汝等所作未辦。汝所住地近於佛慧。當觀察籌量。所得涅槃。非真實也。但是如來方便之力。於一佛乘分別說三。如彼導師為止息故化作大城。既知息已而告之言寶處在近。此城非實。我化作耳。

Bibiau Hxuad Lenhuex Qingx (cid-16)

 

Hitt sijun, jiongww Brahma ee ongg janwsiong Vut liauxau, longxx anxnex qongw, 'Hibang Sewjunx dngw huatlenw, hro kacc je did an’unw, hro kacc je did dortuad.’

Hitt sii, jiongww Brahma ee ongg qongw jimgensix:

Sewjunx dngw huatlenw 

Longr qamlo ee Hxuad-qow 

Dro dirr koxlan qapp huanlyw ee jiongwsingx 

Kaisi liappuann ee dy 

Dogdok hibang sriu guanw cingxqiuu 

Ixx dua bibiau ee imsniax 

Linbinw laii enxsuad 

Buliong qiab siuhak ee Hxuad 

(The Lotus Sutra - Chapter VII The Apparitional City 16)

“Thereupon the five hundred myriads of koṭis of great Brahmas, having praised the Buddha in verse, each spoke to him, saying: O Bhagavat! We strongly entreat you to turn the wheel of the Dharma, give ease to many, and enable them to attain the path. 

“Then all the great Brahmas spoke these verses: 

O Bhagavat! Turn the wheel of the Dharma, 

Beat the drum of the Dharma of immortality, 

Save the suffering sentient beings, 

And reveal the path to nirvana! 

We strongly entreat you to accept our request; 

And out of your compassion 

And with your wonderful voice, 

Expound the Dharma 

That you have perfected 

Over immeasurable kalpas.

(妙法蓮華經第七品 化城喻之16)

爾時五百萬億諸梵天王偈讚佛已。各白佛言。唯願世尊。轉於法輪。多所安隱。多所度脫。時諸梵天王。而說偈言。

　世尊轉法輪　　擊甘露法鼓

　度苦惱眾生　　開示涅槃道

　唯願受我請　　以大微妙音

　哀愍而敷演　　無量劫習法

Bibiau Hxuad Lenhuex Qingx (cid-15)

Hitt sijun, go-vah-bxan ig jiongww Brahma ee ongg qra inx ee qiongden jah lehh, qokqog iong snxax drew qokk jiongw tnidingw ee huex qiongrdongg ngr harhongx jen'ongw beh cue jinsiongr. Inx knuar diyc Duartongx Diwhui Jniawsiong Zulaii diamr dirr dyrdniuu, dirr poteciu-kax ee sraix-jyrui jre lehh. Jiongww tnix, ling'ongg, gandharva, kimnara, mahoraga, u sriok langg qapp byy sriok langg :ee jiaxee longxx qiongqingr qra uii lehh, iarr knuar diyc jap-lak xui ongjuw cniaw Vut dngw huatlenw. 

Hitt sii, inx iong tauu qapp bin kap de vair Vut, qra Vut uii lehh sec vaccingx linr, liauxau iong tnidingw ee huex ia dirr Vut ee sinkux-dingw. Inx ia ee huex cincniu Sumeru Snuax hiacc quann, qycc iong huex qiong’iongw Vut ee poteciu. Iong huex qiong’iongw liauw, inx qokqog qra qiongden hongrhenr hro hitt xui Vut. Inx anxnex qongw, 'Cniaw linbinw guanw, hro guanw did diyc lirig. Soxx hongrhenr ee qiongden, hibang liw jiapsiu.'

Hitt sii, jiongww Brahma ee ongg dirr Vut taujingg itsimgx qang sniax, iong jimgensix janwsiong qongxx:

Tangx qnir diyc jiongww vut jin' hyw

Qiuwser ee dairsingr sewjunx 

Dirr samqair ee dergak 

Kinbenw qra jiongwsingx qiur .cud .laii 

U qongxpog ee diwhui virr tenzinn qapp langg soxx junqingr 

Linbinw qokk lui jiongwsingx 

Tangx kuix qamlo ee mngg 

Poxpenr dro itcer jiongwsingx 

Dirr sikzit buliong qiab 

Byy vut kangx kangx quer 

Sewjunx bue cuthen ee sii 

Sibhongx dniardnia oamr 

Snax og dy ee jiongwsingx jingqax 

Asuara iarr jin' ong 

Jerje tenqair ee jiognwsingx venr jiyw 

Siw liauw kacc je duirlyc og dy 

M bad an' vut tniax diyc Hxuad 

Dniardniar jyr vutsen 

Siksinx ee lat qapp diwhui 

Jiaxee longxx qiamxjiyw 

Jy juergiap ee enqor 

Srid kir kuaiwlok qapp kuaiwlok ee sniurhuad 

Diamr dirr siaa qenwsig 

M jaix sxen ee hinggii qapp junxjig 

Byy did diyc vut ee qauwhuar 

Dniardnia duirlyc dirr og dy 

Vut jyr sewqanx ee bagjiux 

Quw quw jiacc cuthen 

Linwbinw jiongwsingx 

Soxiw cuthen dirr sewqanx 

Ix ciuatuad ixx singjiu jniawsiong qakdix 

Guanw jiokk hnuahiw jiokk hyw un 

Qitax itcer jiongsingx 

Iarr hnuahiw qapp janwtanr ixjaw m bad u 

Guanw ee qiongden 

Singsiu vut ee qngx soxiw jiacc jonggiamm 

Henrjai laii hongrhenr hro Sewjunx 

Dogdok hibang liw jiapsiu 

Brang jitt hy qongdig 

Poxpenr huehiongr hro itcer 

Guanw qapp jiongwsingx 

Longxx qiongrdongg singjiu vuddy 

(The Lotus Sutra - Chapter VII The Apparitional City 15)

“Thereupon five hundred myriads of koṭis of great Brahmas went into the lower regions with their palaces to enquire about this phenomenon, carrying heavenly flowers in their robes. They saw the Tathāgata Mahābhijñājñānābhibhū on the terrace of enlightenment sitting on the lion seat under the bodhi tree. He was respectfully surrounded by humans and such nonhumans as devas, nāga kings, gandharvas, kiṃnaras, and mahoragas. They also saw the sixteen princes requesting the Buddha to turn the wheel of the Dharma. 

“Then all the great Brahmas bowed until their foreheads touched the Buddha’s feet and then circumambulated him one hundred thousand times. They scattered heavenly flowers on the Buddha, and the flowers they scattered were piled up as high as Mount Sumeru. They also paid homage to the Buddha’s bodhi tree. Having reverently offered him flowers, they presented their palaces to the Buddha saying: Please accept the palaces we now offer you, and benefit us through your compassion! 

“Then all the great Brahmas spoke these verses wholeheartedly and in unison before the Buddha: 

How splendid it is to meet the buddhas, 

The Great Sages who deliver the world, 

Who diligently work to get sentient beings 

Out of the hell of the triple world! 

The Best of Devas and Humans, 

Who has universal wisdom, 

Out of compassion for everyone 

Opens the gate to immortality 

And extensively saves all. 

Since olden times, immeasurable kalpas 

Have passed away in vain 

Without the presence of the Buddha. 

In the time before the Bhagavat appears, 

The ten directions are in constant darkness. 

Those in the three troubled states of being increase 

And the asuras also flourish. 

The devas decrease all the more, 

And when they die 

Many of them fall into those troubled states. 

Having never heard the teaching from the Buddha, 

All of them always behave badly, 

And their physical power and wisdom decreases. 

Because of their erring deeds 

They lose happiness or any notion of it. 

Abiding in the teaching of false views 

They know nothing of good conduct. 

Deprived of the buddhas’ inspiration, 

They always fall into the troubled states of being. 

After a very long time, the Buddha has now 

Appeared as the Eye of the World. 

It is out of compassion for sentient beings 

That the Buddha appears in the world. 

Transcending everything, the Buddha 

Has attained complete enlightenment. 

We are all extremely happy, 

And all the other beings joyfully acclaim 

This unprecedented experience.

All our palaces are beautifully adorned 

By this ray of light. 

We now offer them to the Bhagavat. 

Please accept them out of your compassion! 

By the universal transference of this merit, 

May we and all other beings 

Together attain the buddha path!

(妙法蓮華經第七品 化城喻之15)

爾時五百萬億諸梵天王。與宮殿俱。各以衣裓盛諸天華。共詣下方推尋是相。見大通智勝如來處于道場菩提樹下坐師子座。諸天龍王乾闥婆緊那羅摩睺羅伽人非人等恭敬圍繞。及見十六王子請佛轉法輪。時諸梵天王。頭面禮佛繞百千匝。即以天華而散佛上。所散之花如須彌山。并以供養佛菩提樹。 花供養已。各以宮殿奉上彼佛。而作是言。唯見哀愍饒益我等。所獻宮殿願垂納受。時諸梵天王。即於佛前一心同聲。以偈頌曰。

　善哉見諸佛　　救世之聖尊

　能於三界獄　　勉出諸眾生

　普智天人尊　　哀愍群萌類

　能開甘露門　　廣度於一切

　於昔無量劫　　空過無有佛

　世尊未出時　　十方常暗冥

　三惡道增長　　阿修羅亦盛

　諸天眾轉減　　死多墮惡道

　不從佛聞法　　常行不善事

　色力及智慧　　斯等皆減少

　罪業因緣故　　失樂及樂想

　住於邪見法　　不識善儀則

　不蒙佛所化　　常墮於惡道

　佛為世間眼　　久遠時乃出

　哀愍諸眾生　　故現於世間

　超出成正覺　　我等甚欣慶

　及餘一切眾　　喜歎未曾有

　我等諸宮殿　　蒙光故嚴飾

　今以奉世尊　　唯垂哀納受

　願以此功德　　普及於一切

　我等與眾生　　皆共成佛道

Bibiau Hxuad Lenhuex Qingx (cid-14)

 

Hitt sijun, Duartongx Diwhui Jniawsiong Zulaii qig diam diam viauxsi dac’ingr.

Sailamm ee honghiongr simrjiww harhongx iarr si zucuw. Hitt sijun, dingxbin go-vah-bxan ig qoktow jiongww Brahma ee ongg, inx qnir diyc qaqi ee qiongden hro qngx jiyr qaxx jiokk qongbingg, ixjaw m bad u :ee, hnuahiw qaxx be qor .did, qamxqag jiokk han'iuw. Inx horsiongx vaiwhongw, qiongrdongg sionggi jitt hxang dairjir, mng qongxx, 'Si sniaw guan'inx, lanw ee qiongden e jiacc qngx?’ 

Hitt sijun, inx lairdew u jit xee uixdai ee Brahma ee ongg, qiyr jyr Sikhin, uirr jiongww Brahma ee dairjiongr qongw jimgensix:

Henrjai si sniaw inenn 

Lanw ee qiongden 

Uidig ee qngx canwlan 

Jitt jiongw jonggiamm m bad u 

Jitt hy bibiau ee henrsiong 

Ixjaw m bad knuar .quer 

In'ui u dua dikhing :ee qangwsingx 

Iacc si u vut cuthen dirr sewqanx 

(The Lotus Sutra - Chapter VII The Apparitional City 14)

“Then the Tathāgata Mahābhijñājñānābhibhū silently consented. “The very same thing happened in the worlds from the southwestern to the lower regions, as well as those in other directions. 

“Then all the great Brahmas in the five hundred myriads of koṭis of lands in the upper region saw their palaces illuminated with a light that had never existed before. Joyful and ecstatic, they were struck with wonder. They immediately assembled to discuss this matter together, asking: Why have our palaces been illuminated? 

“There was a great Brahma in that assembly called Śikhin. He spoke to the assembly of Brahmas in verse, saying: 

Why have all our palaces 

Been brilliantly illuminated 

With this light of virtuous dignity 

And adorned in this unprecedented way? 

We have never seen such a wonderful phenomenon! 

Has a deva of great merit been born, 

Or has a buddha appeared in the world?

(妙法蓮華經第七品 化城喻之14)

爾時大通智勝如來。默然許之。西南方乃至下方亦復如是。爾時上方五百萬億國土諸大梵王。皆悉自覩所止宮殿。光明威曜昔所未有。歡喜踊躍生希有心。即各相詣共議此事。以何因緣我等宮殿有斯光明。時彼眾中有一 大梵天王。名曰尸棄。為諸梵眾。而說偈言。

　今以何因緣　　我等諸宮殿

　威德光明曜　　嚴飾未曾有

　如是之妙相　　昔所未聞見

　為大德天生　　為佛出世間

Bibiau Hxuad Lenhuex Qingx (cid-13)

 

Hitt sijun, jiongww Brahma ee ongg iong jimggensix janwsiong Vut liauxau, qokqok anxnex qongw, ‘Hibang Sewjunx dngw huatlenw, hro itcer sewqanx jiongw tnix, xmoo, Brahma, sabunn, brahma longxx did diyc an’unw laii did diyc dortuad.’

Hitt sii, jiongww Brahma ee ongg itsimgx qang sniax, iong jimgensix janwsiong qongxx:

Dna’ hibang tensiong qapp zinqanx ee junjiaw 

Dngw busiong huatlenw 

Longr dua Hxuad-qow 

Vunn dua Hxuad-lxee 

Poxpenr qangwlyc dua Hxuad-ho 

Dro buliong jiongwsingx 

Guanw longxx cingxqiuu liw 

Diyhh enxsuad cim’uanw ee Huat'imx 

(The Lotus Sutra - Chapter VII The Apparitional City 13)

“Thereupon, having praised the Buddha in verse, the great Brahmas said this: O Bhagavat! We request that you turn the wheel of the Dharma, thus causing the devamāras, Brahmas, śrāmaṇas, and brahmans to be at ease and saving them all!

“Then the great Brahmas spoke these verses wholeheartedly and in unison: 

We entreat you, 

O Best of Devas and Humans, 

To turn the wheel of the highest Dharma, 

Beat the drum of the great Dharma, 

Blow the conch of the great Dharma, 

Rain the rain of the great Dharma everywhere, 

And save incalculable sentient beings! 

We have all come to request 

That you expound it With your profound voice!

(妙法蓮華經第七品 化城喻之13)

爾時諸梵天王偈讚佛已。各作是言。唯願世尊。轉於法輪。令一切世間諸天魔梵沙門婆羅門。皆獲安隱而得度脫。時諸梵天王。一心同聲。以偈頌曰。

　唯願天人尊　　轉無上法輪

　擊于大法鼓　　而吹大法螺

　普雨大法雨　　度無量眾生

　我等咸歸請　　當演深遠音

Bibiau Hxuad Lenhuex Qingx (cid-12)

Hitt sijun, go-vah-bxan ig jiongww Brahma ee ongg qra inx ee qiongden jah lehh, qokqog iong snxax drew jiongxjiongw tnidingw ee huex qiongrdongg ngr vakhngx beh cue jinsiongr. Inx knuar diyc Duartongx Diwhui Jniawsiong Zulaii diamr dirr dyrdniuu, dirr poteciu-kax ee sraix-jyrui jre lehh. Jiongww tnix, ling'ongg, gandharva, kimnara, mahoraga, u sriok langg qapp byy sriok langg :ee jiaxee longxx qiongqingr qra uii lehh, iarr knuar diyc jap-lak xui ongjuw cniaw Vut dngw huatlenw. 

Hitt sii, jiongww Brahma ee ongg iong tauu qapp bin kap de vair Vut, qra Vut uii lehh sec vaccingx linr, liauxau iong tnidingw ee huex ia dirr Vut ee sinkux-dingw. Inx ia ee huex cincniu Sumeru Snuax hiacc quann, qycc iong huex qiong’iongw Vut ee poteciu. Iong huex qiong’iongw liauw, inx qokqog qra qiongden hongrhenr hro hitt xui Vut. Inx anxnex qongw, 'Cniaw linbinw guanw, hro guanw did diyc lirig. Soxx hongrhenr ee qiongden, hibang liw jiapsiu.'

Hitt sii, jiongww Brahma ee ongg dirr Vut taujingg itsimgx qang sniax, iong jimgensix janwsiong qongxx:

Sewjunx jin' yh virr qnir .diyc 

Puar jiongxjiongw huanlyw :ee 

Qingquer jit-vah-snax-jap qiab 

Jitmaw jiacc tangx qnir jit vaiw 

Soxu cuir dax ee jiongwsingx 

Tangx did diyc Hxuad-ho muaw muaw 

Ixjaw m bad knuar .quer

U buliong diwhui :ee

Cincniu udumbara

Qimzit jiacc tangx duw .diyc

Guanw ee qiongden

Singsiu Vut ee qngx soxdiw jonggiamm

Sewjunx dua juvix

Hibang liw jiapsiu

(The Lotus Sutra - Chapter VII The Apparitional City 12)

“Thereupon five hundred myriads of koṭis of great Brahmas went toward the north with their palaces, to enquire about this phenomenon, carrying heavenly flowers in their robes. They saw the Tathāgata Mahābhijñājñānābhibhū on the terrace of enlightenment, sitting on the lion seat under the bodhi tree. He was respectfully surrounded by humans and such nonhumans as devas, nāga kings, gandharvas, kiṃnaras, and mahoragas. They also saw the sixteen princes requesting the Buddha to turn the wheel of the Dharma. 

“Then all the great Brahmas bowed until their foreheads touched the Buddha’s feet and then circled around him one hundred thousand times. They scattered heavenly flowers on the Buddha, and the flowers they scattered piled up as high as Mount Sumeru. They also paid homage to the Buddha’s bodhi tree. Having revered the Buddha with flowers, they offered their palaces to him, saying: Please accept the palaces we now offer you, and benefit us through your compassion! 

“Then the great Brahmas spoke these verses wholeheartedly and in unison before the Buddha: 

O Destroyer of Afflictions! 

It is extremely difficult to meet a Bhagavat. 

We are now meeting the Buddha for the first time 

Since one hundred and thirty kalpas have passed away. 

Please satisfy sentient beings, 

Who are suffering from hunger and thirst, 

By pouring down the rain of the Dharma! 

O One Possessed of Immeasurable Wisdom, 

Whom we have never met before! 

Today we have encountered 

The one who appears as rarely 

As the uḍumbara flower blooms. 

Our palaces are beautifully adorned 

By this ray of light. 

We entreat you to accept them 

Out of your great compassion!

(妙法蓮華經第七品 化城喻之12)

爾時五百萬億諸梵天王。與宮殿俱。各以衣裓盛諸天華。共詣北方推尋是相。見大通智勝如來處于道場菩提樹下坐師子座。諸天龍王乾闥婆緊那羅摩睺羅 伽人非人等恭敬圍繞。及見十六王子請佛轉法輪。時諸梵天王。頭面禮佛繞百千匝。即以天華而散佛上。所散之華如須彌山。并以供養佛菩提樹。華供養已。各以宮殿奉上彼佛。而作是言。唯見哀愍饒益我等。所獻宮殿願垂納受。爾時諸梵天王。即於佛前一心同聲。以偈頌曰。

　世尊甚難見　　破諸煩惱者

　過百三十劫　　今乃得一見

　諸飢渴眾生　　以法雨充滿

　昔所未曾見　　無量智慧者

　如優曇鉢花 　　今日乃值遇

　我等諸宮殿　　蒙光故嚴飾

　世尊大慈悲　　唯願垂納受