Bibiau Hxuad Lenhuex Qingx (qauw-1)

 

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

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

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

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

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

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

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

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

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

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

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

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

(妙法蓮華經第九品 授學無學人記之1)

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

Bibiau Hxuad Lenhuex Qingx (veh-6)

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

“Guanw tniax diyc busiong ee dy

An’unw sriu jyr qiwzin ee sniax

Qamxqag diyc m bad u ee hnuahiw

Hiongr u buliong diwhui ee Vut qingwlew

Jitmaw dirr Sewjunx binrtaujingg

Camwhuew qaqi jerje quewsid

Dirr buliong Vut ee vyw 

Did diyc siyw vorhun liappuann 

Cincniu byy diwhui ee gong langg 

Dyrr qamxqag buanxjiog 

Kyxviw sanwciah langg 

Kir cin’iuw inx daux 

Inx daux si dua huwho

Sed pongpair ee liaurliw

Iong buqer ee vyxjux

Tni dirr sanwciah langg ee snxax lairbin

Liauxau diam diam lirkuix

Hitt sii sanwciah langg decc kunr byy diqag

Jitt xee langg jingsinn vreh kiw 

Qnia’iuu kir vadd qog 

Qriuu jiahsit tangx uahmia 

Doruac jin’ qanlann 

Did diyc jiyw jiyw dyrr buanxjiog 

Be sniu qongxx beh qriuu kacc hyw 

Byy diwqag snxax lairbin 

U buqer ee vyxjux 

Hro ix vyxjux ee cin’iuw 

Au .laii qnir diyc jitt xee sanwciah langg 

Koxsimx qra jixvi liauxau 

Hro ix knuar soxx tni ee vyxjux 

Sanwciah langg knuar diyc jitt xee vyxjux 

Simlai dua hnuahiw 

Jiongqimx-ixau venr hywgiac u jiongxjiongw jaibut 

Go jiongw iogbong suijai hiangxsiu 

Guanw iarr si zucuw 

Sewjunx quxdngg ixlaii 

Dniardnia kyxlinn laii qauwhuar guanw 

Hro guanw jxaix busiong ee guan 

Guanw in’ui byy diwhui 

Vutqag iarr vutdix 

Did diyc jiyw jiyw ee liappuann 

Dyrr qamxqag buanxjiog byy beh qriuu qitax :ee 

Jitmaw Vut hro guanw qakgo 

Qongw guanw m si jinjniar beddo 

Dna' did diyc Vut busiong ee diwhui 

Jiacc si jinjniar beddo 

Guanw henrjai an’ Vut tniax diyc 

Sriu jyr qiwzin qapp jonggiamm ee su 

Ixqip e jiauww cuwsu sriu jyr qiwzin 

Srinx qapp simx ciongbuanw hnuahiw”

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

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

We have heard his voice 

Giving the prediction of utmost ease. 

Rejoicing in this unprecedented experience, 

We bow to the Buddha whose wisdom is immeasurable. 

We now repent of our faults 

In the presence of the Bhagavat. 

Although we had attained 

Only a small measure of nirvana, 

Out of the immeasurable treasures of the Buddha, 

We were self-satisfied, 

Just like ignorant fools! 

Suppose there were a poor man 

Who went to the house of a close friend 

Whose family was very wealthy. 

He was entertained with a feast 

And had a priceless jewel sewn 

To the inside of his garment. 

The wealthy friend made him this gift 

Without saying anything, and went away. 

The poor man had fallen asleep 

And did not know of this. 

Shortly afterward this man gets up, 

And after wandering around 

Arrives in another country. 

He manages to seek out 

Enough food and clothing to live 

But has great difficulty in supporting himself. 

Yet he is satisfied to obtain a little 

And does not desire anything better. 

He is still unaware of the priceless jewel 

Sewn inside his garment. 

The intimate friend who gave him the jewel 

Meets this poor man later 

And bitterly reproaches him, 

Showing him the jewel 

That had been sewn into his garment. 

The poor man, seeing this jewel, rejoices greatly

And with this rich treasure he enjoys 

To his satisfaction the desires of the five senses. 

We are exactly like this. 

For a long time, the Bhagavat 

Has led and inspired us 

Through his compassion, 

And planted in us the highest aspiration. 

Because we were ignorant 

We neither noticed nor knew; 

We were satisfied with attaining 

Only a small measure of nirvana 

And did not seek for the rest.

Now the Buddha has enlightened us, saying: 

This is not the real nirvana. 

Attaining the highest wisdom of the buddhas 

Is indeed the only real nirvana. 

Now, having heard the predictions from the Buddha 

And of the adorned lands, 

And the subsequent predictions, 

We universally rejoice in body and mind.

(妙法蓮華經第八品 五百弟子受記之6)

爾時阿若憍陳如等。欲重宣此義。而說偈言。

　我等聞無上　　安隱授記聲

　歡喜未曾有　　禮無量智佛

　今於世尊前　　自悔諸過咎

　於無量佛寶　　得少涅槃分

　如無智愚人　　便自以為足

　譬如貧窮人　　往至親友家

　其家甚大富　　具設諸餚饍

　以無價寶珠　　繫著內衣裏

　默與而捨去　　時臥不覺知

　是人既已起　　遊行詣他國

　求衣食自濟　　資生甚艱難

　得少便為足　　更不願好者

　不覺內衣裏　　有無價寶珠

　與珠之親友　　後見此貧人

　苦切責之已　　示以所繫珠

　貧人見此珠　　其心大歡喜

　富有諸財物　　五欲而自恣

　我等亦如是　　世尊於長夜

　常愍見教化　　令種無上願

　我等無智故　　不覺亦不知

　得少涅槃分　　自足不求餘

　今佛覺悟我　　言非實滅度

　得佛無上慧　　爾乃為真滅

　我今從佛聞　　授記莊嚴事

　及轉次受決　　身心遍歡喜

Bibiau Hxuad Lenhuex Qingx (veh-5)

Hitt sijun, go-vah xee arhat dirr Vut ee binrtaujingg did diyc jyr qiwzin liauxau, hnuahiw qaxx be qor .did, dyrr an’ jyrui vreh kiw, dirr Vut taujingg, tauu qapp bin kap de, vair Vut ee kax, camwhuew quewsid, jikvi qaqi, qongw, “Sewjunx! Guanw dniardnia decc sniu, liahjunw qaqi ixx did diyc qiuwqingr beddo, jitmaw jiacc jaix qaqi bersux byy diwhui :ee. Si anwjnuaw lehh? Guanw ingqaix rair did diyc Zulaii ee diwhui, mrqycc did diyc siyw diwhui dyrr buanxjiog. 

Sewjunx! Kyxviw u jit xee langg qaur cin'iuw inx daux, limx jiuxjuir dyw lehh. Hitt sii, cin'iuw u qongsu rair cutmngg, dyrr iong buqer ee vyxjux tni dirr hitt xee langg ee snxax lairdew jiacc lirkuix. Hitt xee langg jiuxjuir decc kunr longxx byy diqag, kiw .laii liauw qnia'iuu qaur vadd qog. Uirdiyhh jiahsit, qutlat qiucuw jiokk qanlann. Narr did diyc jiyw jiyw mihqnia, ix dyrr qamxqag buanxjiog. Au .laii cin’iuw duw diyc ix, qnir diyc ix jitt kuanw, dyrr anxnex qongw, ‘Qiquair! Sensnix, liw si anwjnauw uirdiyhh jiahsit qaur jitt kuanw dervo? Guaw ingxsii beh hro liw did anlok, hro liw tangx suijai hiangxsiu go jiongw iogbong, dirr bxow nii bxow zit bxow guec, iong buqer ee vyxjux tni dirr liw ee snxax lairdew. Jitmaw iauxx dilehh, mrqycc liw m jaix. Liw uirdiyhh doruac decc pacvniar qapp huanlyw, jinjniar gong. Liw dnaxx erdangr iong jitt xee vyxbut kir dauxngua soxx su’iaur :ee, tangx sisiongg zu’ir, byy soxx kuathuat.'

Vuddyy iarr si zucuw, jyr posad ee sii qaurhuar guanw, hro guanw huad itcer diwhui ee simx. Mrqycc guanw hnghuer, vangr be qir, qacc did diyc arhat ee dy, qaqi liahjunw giamrjingr diyc beddo. Kyxviw doruac qanlann, did diyc jiyw jiyw dyrr buanxjiog. Qajair itcer diwhui ee guan iaxx byy srid .kir. Qimzit Sewjunx beh hro guanw qakgo, dyrr anxnex qongw, ‘Jiongww bikiu! Linw soxx did .diyc .ee m si qiuwqingr beddo. Guaw dngquw qra linw jingr vut ee senrqinx, iong hongven hxuad soxdiw henxbingg liappuann ee siongwtew. Linw suacc liahjunw jniasit diyc diyc beddo.’ 

Sewjunx! Guaw jitmaw jiacc jaix qaqi jinjniar si posad, tangx did diyc sriu anuttara-samyak-sambodhi ee qiwzin. In'ui jitt xee in’enn, simlai dua hnuahiw, did diyc m bad u :ee.”

(The Lotus Sutra - Chapter VIII The Five Hundred Disciples Receive Their Predictions 5)

Thereupon the five hundred arhats, having obtained their predictions from the Buddha, were joyful and ecstatic. They rose from their seats, approached the Buddha, bowed until their foreheads touched his feet, repented of their faults, and reproached themselves, saying: “O Bhagavat! We have always thought we had attained complete nirvana. We now realize that we were ignorant. Why is this? We should have attained the wisdom of the Tathāgatas. Yet we were satisfied with little wisdom! 

“O Bhagavat! Suppose there were a man who came to the house of a close friend and went to sleep after becoming intoxicated with wine. The intimate friend, having to go out on official business, sews a priceless jewel into the inside of his friend’s garment and, giving it to him, leaves. But the man who was drunk and asleep is totally unaware of this. After getting up he leaves and roams around until he arrives in another country. Although he diligently seeks for food and clothing they are very difficult to obtain. He is satisfied if he just obtains a very meager amount. Later on the intimate friend happens to meet this man. Seeing him, he says: O poor fellow! How have you come to this state through lack of food and clothing? Once, on such-and-such a day in such-and-such a month and year, I sewed a priceless jewel into the inside of your garment, wanting to make things easier for you and to let you enjoy the desires of the five senses as much as you wished. It is still there, although you aren’t aware of it, and you seek your livelihood with great effort and hardship! You have been very foolish. Sell this jewel and use it to buy what you need. From now on you will know neither poverty nor want and can live as you wish. 

“The Buddha is exactly like this. When he was a bodhisattva he aroused in us the aspiration for omniscience. Nevertheless we forgot, we did not know or understand. We attained the path of the arhats and considered that we had attained nirvana. It was very hard for us to support ourselves and we were satisfied with little. But we never fully lost our wish for all-knowledge. Now the Bhagavat, perceiving our minds, has said this: O monks! What you have attained is not the complete nirvana. For a long time I have made you plant the various roots of good merit of a buddha and shown you the marks of nirvana through skillful means. That is why you consider yourselves to have actually attained nirvana! 

“O Bhagavat! We now know that we are actually bodhisattvas and will obtain a prediction of highest, complete enlightenment. For this reason we are extremely happy at having obtained such an unprecedented experience.”

(妙法蓮華經第八品 五百弟子受記之5)

爾時五百阿羅漢。於佛前得受記已歡喜踊躍。即從座起到於佛前。頭面禮足悔過自責。世尊。我等常作是念。自謂已得究竟滅度。今乃知之如無智者。所以者何。我等應得如來智慧。而便自以小智為足。世尊。譬如有人至親友家醉酒而臥。是時親友官事當行。以無價寶珠繫其衣裏與之而去。其人醉臥都不覺知。起已遊行到於他國。為衣食故。勤力求索甚大艱難。若少有所得便以為足。於後親友會遇見之。而作是言。咄哉丈夫。何為衣食乃至如是。我昔欲令汝得安樂五欲自恣。於某年日月。以無價寶珠繫汝衣裏。今故現在。而汝不知。勤苦憂惱以求自活。甚為癡也。汝今可以此寶貿易所須。常可如意無所乏短。佛亦如是。為菩薩時教化我等。令發一切智心。而尋廢忘不知不覺。既得阿羅漢道。自謂滅度。資生艱難得少為足。一切智願猶在不失。今者世尊覺悟我等。作如是言。諸比丘。汝等所得非究竟滅。我久令汝等種佛善根。以方便故示涅槃相。而汝謂為實得滅度。世尊。我今乃知實是菩薩。得受阿耨多羅三藐三菩提記。以是因緣甚大歡喜得未曾有。

Bibiau Hxuad Lenhuex Qingx (veh-4)

 

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

"Kaundinya Bikiu

Tangx qnir diyc buliong ee vut

Quer asamkhya qiab

Dyrr singjiu jniawsiong ee qakdix

Dniardnia vangr cud dua qongbingg

Qokk jiongw sintongx uanvi 

Miasniax tuann venww sibhongx 

Virr itcer soxx qingwdiong 

Dniardnia enxsuad busiong ee dy 

Soxiw qiyr jyr Samantaprabha (Poxpenr Qongbingg) 

Ix ee qoktow cingjing 

Posad longxx iongxbingw 

Longxx e singquann qaur bixbiau ee lauqyh 

Iulik sibhongx qoktow 

Ixx busiong qiong’iongw ee kiwqu 

Hongrhenr hro jiongww vut 

Jyr jiaxee qiong’iongw liauw 

Simlai dua hnuahiw 

Jit diap quw dngw qaur vunxqog 

U jitt hy sintongx ee lat 

Vut ee siurbing lak-bxan qiab 

Jniar Hxuad liutuann dingvue quw

Cincniu Hxuad qycc dingvue 

Hxuad bet .kir tenzinn qapp langg iulu 

Qitax go-vah xee bikiu 

Sui’ xee aw jyr vut 

Longxx qiyr jyr Poxpenr Qongbingg 

Sui’ xee aw e qa'ngg jyr qiwzin, qongw: 

Guaw beddo liauxau 

Bxow qxah e jyr vut 

Soxx qauwhuar ee sewqanx 

Cincniu guaw qimzit :ee 

Qoktow jonggiamm qycc cingjing 

U jiongxjiongw sintongx ee lat 

Posad qapp sniabunn ee dairjiongr 

Jniar Hxuad qapp Cincniu Hxuad 

Siurbing qiapsor zuarr je 

Longxx cincniu dingxbin soxx qongw 

Kasyapa liw ixx jaix 

Go-vah xee simx jurjai :ee 

Qitax sniabunn ee dairjiongr 

Iarr e zucuw 

Qitax byy dirr jitt xee huathue :ee 

Liw diyhh uirr inx suanqangw”

(The Lotus Sutra - Chapter VIII The Five Hundred Disciples Receive Their Predictions 4)

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

The monk Kauṇḍinya 

Will meet immeasurable buddhas 

And, after incalculable kalpas have passed, 

He will attain perfect enlightenment. 

He will always emit a great ray of light 

And will be endowed with transcendent powers. 

His fame will spread universally 

Throughout the ten directions. 

He will be honored by all beings 

And will always teach the highest path; 

He will therefore be called Samantaprabha. 

His land will be pure,

And the bodhisattvas there 

Will all be of great vigor. 

They will all ascend marvelous towers 

And roam in the lands of the ten directions; 

They will present the most excellent offerings 

To all of the buddhas. 

After having shown their reverence in this way, 

They will be full of great joy 

And immediately return to their own lands. 

Such will be their transcendent powers. 

The lifespan of this buddha 

Will be sixty thousand kalpas 

And the True Dharma will last 

Twice as long as his lifespan. 

The Semblance Dharma 

Will last twice as long as this. 

When the Dharma disappears, 

The devas and humans will grieve. 

Those five hundred monks 

Will become buddhas each in their turn,

All having the same name Samantaprabha. 

They will give predictions 

One after the other, saying: 

After my parinirvāṇa 

So-and-so will become a buddha. 

The world he inspires 

Will be exactly like mine today. 

The embellishments of their lands, 

All the transcendent powers, 

The assembly of bodhisattvas and śrāvakas, 

The True and Semblance Dharma, 

The lifespan and duration of the kalpa, 

Will be just as I explained before. 

O Kāśyapa! You now know 

That the five hundred arhats 

Whose minds are free, 

And the remaining śrāvakas 

Will also be exactly like this. 

You should teach those 

Who are not in this assembly!

(妙法蓮華經第八品 五百弟子受記之4)

爾時世尊。欲重宣此義。而說偈言。

　憍陳如比丘　　當見無量佛

　過阿僧祇劫　　乃成等正覺

　常放大光明　　具足諸神通

　名聞遍十方　　一切之所敬

　常說無上道　　故號為普明

　其國土清淨　　菩薩皆勇猛

　咸昇妙樓閣　　遊諸十方國

　以無上供具　　奉獻於諸佛

　作是供養已　　心懷大歡喜

　須臾還本國　　有如是神力

　佛壽六萬劫　　正法住倍壽

　像法復倍是　　法滅天人憂

　其五百比丘　　次第當作佛

　同號曰普明　　轉次而授記

　我滅度之後　　某甲當作佛

　其所化世間　　亦如我今日

　國土之嚴淨　　及諸神通力

　菩薩聲聞眾　　正法及像法

　壽命劫多少　　皆如上所說

　迦葉汝已知　　五百自在者

　餘諸聲聞眾　　亦當復如是

　其不在此會　　汝當為宣說

Bibiau Hxuad Lenhuex Qingx (veh-3)

Hitt sijun, jit-cingx nng-vah xee simx jurjai ee arhat anxnex sniu, “Did diyc m bad u ee qinglik, guanw jiokk hnuahiw! Narr Sewjunx qra guanw muixx jit xee jyr qiwzin cincniu qitax dua derjuw, guanw qamxx m si e jin’ kuaiwlok?”

Vuddyy jaix inx simlai soxx sniu, dyrr qra Mahakasyapa qongw, “Jiaxee jit-cingx nng-vah xee arhat, guaw jitmaw sui' xee aw qra inx jyr anuttara-samyak-sambodhi ee qiwzin. 

Jiaxee dairjiongr lairdew, guaw ee dua derjuw Ajnatakaundinya e qiong'iongw lak-bxan nng-cingx ig xui vut, zen’au tangx jniaa jyr vut, qiyr jyr Samantaprabha(Poxpenr Qongbingg) 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. 

Qitax go-vah xui arhat, Uruvilvakasyapa, Gayakasyapa, Nadikasyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphiṇa, Bakkula, Cunda, Svāgata dingxdingw, longxx tangx did diyc anuttara-samyak-sambodhi. Inx longxx qang miaa, qiyr jyr Samantaprabha(Poxpenr Qongbingg).”

(The Lotus Sutra - Chapter VIII The Five Hundred Disciples Receive Their Predictions 3)

Thereupon there were twelve hundred arhats, who had attained complete mental discipline, who thought this: “We have joyfully attained an unprecedented experience. If the Bhagavat would give each of us a prediction like those he has given the other great disciples, we would be overjoyed!” 

The Buddha, knowing their minds, addressed Mahākāśyapa, saying: “I shall now bestow the prediction of highest, complete enlightenment one by one on these twelve hundred arhats who are in my presence. 

“My great disciple, the monk Ājñātakauṇḍinya who is in this assembly, will pay homage to sixty-two thousands of koṭis of buddhas. He will thereafter become the buddha called Samantaprabha, 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. 

“The five hundred arhats beginning with Uruvilvakāśyapa, Gayākāśyapa, Nadīkāśyapa, Kālodāyin, Udāyin, Aniruddha, Revata, Kapphiṇa, Bakkula, Cunda, Svāgata, and the others will all attain highest, complete enlightenment. They will all have the same name, that of Samantaprabha.”

(妙法蓮華經第八品 五百弟子受記之3)

爾時千二百阿羅漢心自在者作是念。我等歡喜得未曾有。若世尊各見授記如餘大弟子者。不亦快乎。佛知此等心之所念。告摩訶迦葉。是千二百阿羅漢。我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中。我大弟子憍陳如比丘。當供養六萬二千億佛。然後得成為佛。號曰普明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。其五百阿羅漢。優樓頻螺迦葉。 伽耶迦葉。那提迦葉。迦留陀夷優陀夷。阿㝹樓馱。離婆多。 劫賓那。薄拘羅周陀莎伽陀等。皆當得阿耨多羅三藐三菩提。盡同一號。名曰普明。

Bibiau Hxuad Lenhuex Qingx (veh-2)

 

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

“Jiongww bikiu jimjiog tniax 

Vut ee derjuw soxx sidjenr ee dy 

U hyw hyw yc diyc hongven hxuad ee enqor 

Vutkyw-sugi 

Jaix jingwlangg air Siyxsingg 

Duiww Dairsing e qniax 

Soxiw jiongww posad 

Qew jyr si sniabunn iacc enqag 

Iong busor ee hongven 

Qauwhuar jiongwsingx 

Qongw qaqi si sniabunn 

Li vuddy iauxx jin’ hng 

Dortuad buliong jiongwsingx 

Hro inx longxx did diyc singjiu 

Hro air Siysingg sniu vinrdnua :ee 

Jiamrjiam tangx jniaa jyr vut 

Luersimx viwbit decc sidjenr posathing 

Guarviauw si sniabunn 

Jiyw iogbog qycc duiww snesiw iawsen 

Qaqi sidjenr decc cingjing vudtow 

Kaisi jiongwsingx u snax jiongw hairdok 

Qycc henxhen siaa qenwsig ee siongr 

Guaw ee derjuw dyrr si anxnex 

Iong hongven hxuad decc dro jiongwsingx 

Guaw narr sueh uanjuann 

Jiongxjiongw ix qauwhuar ee su 

Jiongwsingx tniax .diyc 

Simx dyrr u gihik 

Jitmaw jitt xee Purna 

Dirr ingxsii cing'ig xui vut hiax 

Qutlat siuhing soxx sidjenr ee dy 

Suanqangw qapp horcii qokk jiongw vudhuad 

Uirr qriuu busiong ee diwhui 

Dirr jerje vut hiax 

Diamr dirr derjuw ee dingxui 

Je qenwbunn qycc u diwhui 

Soxx qongw :ee byy soxx qniax 

Tangx hro jingwlangg hnuahiw 

M bad u iawsen 

Laii vangjo vut ee su 

Ixx did diyc dua sintongx 

Sir jiongw byy jiongwgai ee diwhui jiauvi 

Jaix jingwlangg ee qinx-dxir lrai iacc dun 

Dniardnia suansuad cingjing ee Hxuad 

Enxsuad jitt hy ywgi 

Qauwhuar jerje cing’ig ee dairjiongr

Hro inx diamr dirr Dairsing 

Jursinx cingjing vudtow 

Birlaii iarr qiong’iongw 

Buliong busor ee vut 

Vyxho qapp vangjo suanqangw Jniar Hxuad 

Iarr cingjing qaqi ee vudtow 

Dniardnia iong jiongxjiongw hongven hxuad 

Suathuad byy soxx qniahniaa 

Soxx dro ee jiongwsingx sngr be liauw 

Hro inx singjiu itcer diwhui 

Qiong’iongw jerje Zulaii 

Horcii Hxuad ee vyw

Liauxau tangx jniaa jyr vut 

Qiyr jyr Dharmaprabhasa(Hxuad Bingg) 

Qog ee miaa qiyr jyr Suvisuddha(Cingjing Sxen) 

Si cid jiongw vyw habsingg :ee 

Qiab ee miaa si Ratnavabhasa(Vyw Bingg) 

Posad ee dairjiongr jiokk je 

Sowliong si buliong ig 

Longxx did diyc dua sintongx 

Uidig ee lat uanvi 

Ciongbuanw dirr hitt xee qoktow 

Sniabunn iarr si busor 

U snax hxang bingvik qapp veh jiongw qaixtuad 

Did diyc sir jiongw byy jiongwgai ee diwhui 

Jiaxee si jingdoo 

Hitt qog ee jiongwsingx 

Imsimx longxx ixx dng 

Longxx si huawsnix 

U jonggiamm ee siongwtew 

Ixx Hxuad-hiw qapp sendnia-hiw jyr jiahsit

Byy sniu beh jiac vadd hxang 

Byy luxzinn 

Iarr byy qokk jiongw og dy 

Purna Bikiu 

Qongdig longxx uanbuanw 

Tangx did diyc jitt hy cingjing ee qoktow 

Henbingg ee singwjiaw iauxx  jin’ je 

Jitt hy buliong ee dairjir 

Guaw jitmaw dna' coliok qongw”

(The Lotus Sutra - Chapter VIII The Five Hundred Disciples Receive Their Predictions 2)

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

O monks! Listen carefully! 

The path that the heir of the buddhas 

Has practiced by learning skillful means 

Cannot be conceived. 

Because the bodhisattvas know 

That sentient beings long for inferior teachings 

And are afraid of great knowledge, 

They make themselves either śrāvakas 

Or pratyekabuddhas. 

They inspire those sentient beings 

Using innumerable skillful means, saying: 

We are śrāvakas and still very far away 

From attaining the buddha path. 

They save immeasurable sentient beings, 

All of whom they cause to attain perfection; 

And they even cause those who are lazy, 

Or who have lowly intentions, 

Gradually to become buddhas. 

These beings secretly carry out the bodhisattva practice 

While outwardly calling themselves śrāvakas. 

Having little desire, 

Their thoughts fixed on birth and death, 

They in fact purify the buddha lands. 

These bodhisattvas show sentient beings 

That they have the three poisons 

And further they reveal the mark of false views.

In this way my disciples save 

Sentient beings through skillful means. 

If I fully disclosed 

That they had taken on various forms, 

The sentient beings hearing this 

Would immediately become doubtful. 

This Pūrṇa has now practiced the path 

Under thousands of koṭis of buddhas in the past, 

And he has propagated and protected 

The teaching of these buddhas. 

Seeking the highest wisdom 

Under all these buddhas, 

He showed that he was the foremost 

Among the disciples, 

And that he was knowledgeable and wise. 

Fearless in his teaching, 

He was able to gladden the people.

He never tired in performing 

The actions of a buddha. 

He has already attained the great transcendent powers 

And is endowed with the fourfold unobstructed wisdom. 

Knowing whether the faculties 

Of sentient beings are sharp or dull, 

He always teaches the pure Dharma. 

Expounding such doctrines as these, 

He has taught thousands of koṭis of beings 

And, by making them abide in the Mahayana teaching, 

He himself has purified his buddha land. 

In the future he will also pay homage to 

Incalculable innumerable buddhas, 

Protect and propagate the True Dharma, 

And also purify his buddha land. 

He will always fearlessly teach the Dharma 

Using his skillful means, 

Save incalculable sentient beings, 

And enable them to achieve omniscience. 

Paying homage to all the Tathāgatas

And preserving the treasure house of the Dharma, 

He will eventually become the Buddha 

Called Dharmaprabhāsa. 

His land will be called Suviśuddha 

Which will consist of the seven treasures; 

His kalpa will be called Ratnāvabhāsa. 

There will be a large number of bodhisattvas there 

Numbering immeasurable koṭis. 

His buddha land will be filled 

With bodhisattvas who have attained 

Great transcendent powers, 

And are endowed with dignity. 

There will also be innumerable śrāvakas 

Who have perfected the three sciences, 

The eight liberations, 

And the fourfold unobstructed wisdom. 

Such beings as these will form the sangha. 

The sentient beings in his land 

Will have already cut themselves off from sexual desires. 

Everyone there will thus be pure and born spontaneously, 

With bodies adorned with the thirty-two marks. 

They will feast on delight in the Dharma 

And pleasure in meditation, 

Never thinking of eating anything else. 

There will be neither women 

Nor troubled states of existence. 

The qualities of the monk Pūrṇa 

Will be completely perfected 

And there will be many wise people 

In this pure land. I am now only briefly explaining 

These immeasurable things.

(妙法蓮華經第八品 五百弟子受記之2)

爾時世尊欲重宣此義。而說偈言。

　諸比丘諦聽　　佛子所行道

　善學方便故　　不可得思議

　知眾樂小法　　而畏於大智

　是故諸菩薩　　作聲聞緣覺

　以無數方便　　化諸眾生類

　自說是聲聞　　去佛道甚遠

　度脫無量眾　　皆悉得成就

　雖小欲懈怠　　漸當令作佛

　內祕菩薩行　　外現是聲聞

　少欲厭生死　　實自淨佛土

　示眾有三毒　　又現邪見相

　我弟子如是　　方便度眾生

　若我具足說　　種種現化事

　眾生聞是者　　心則懷疑惑

　今此富樓那　　於昔千億佛

　勤修所行道　　宣護諸佛法

　為求無上慧　　而於諸佛所

　現居弟子上　　多聞有智慧

　所說無所畏　　能令眾歡喜

　未曾有疲惓　　而以助佛事

　已度大神通　　具四無礙智

　知諸根利鈍　　常說清淨法

　演暢如是義　　教諸千億眾

　令住大乘法　　而自淨佛土

　未來亦供養　　無量無數佛

　護助宣正法　　亦自淨佛土

　常以諸方便　　說法無所畏

　度不可計眾　　成就一切智

　供養諸如來　　護持法寶藏

　其後得成佛　　號名曰法明

　其國名善淨　　七寶所合成

　劫名為寶明　　菩薩眾甚多

　其數無量億　　皆度大神通

　威德力具足　　充滿其國土

　聲聞亦無數　　三明八解脫

　得四無礙智　　以是等為僧

　其國諸眾生　　婬欲皆已斷

　純一變化生　　具相莊嚴身

　法喜禪悅食　　更無餘食想

　無有諸女人　　亦無諸惡道

　富樓那比丘　　功德悉成滿

　當得斯淨土　　賢聖眾甚多

　如是無量事　　我今但略說

Bibiau Hxuad Lenhuex Qingx (veh-1)

 

Derr Sir Qngw

Derr Veh Pinw: Go-vah Xee Derjuw Siurr Jyr Qiwzin

Hitt sijun, Maitrayani ee qniaw Purna an’ Vut tniax diyc u diwhui, hongven qycc quangii ee suathuad, qycc tniax diyc dua derjuw siurr jyr anuttara-samyak-sambodhi ee qiwzin, qycc tniax diyc siokser inenn ee dairjir, qycc tniax diyc jiongww vut u dua jurjai sintongx ee lat, did diyc m bad u ee qinggiam, simx cingjing, jiokk hnuahiw. Ix dyrr an’ jyrui vreh kiw, qaur Vut binrtaujingg, tauu qapp bin kap de vair Vut ee kax liauxau diamr dirr vnix:a giongxbong jungann, bagjiux m qramx suaw kuix. Ix anxnex sniu, “Sewjunx jiokk qibiau, soxx jyr :ee jiokk hihanw. Ix suisun sewqanx jiongxjiongw digsingr, iong hongven ee zinrdix qapp qenwqaiw laii suathuad, qra jiongwsingx jiongxjiongw ee tamsimx qapp jipdiok vuic .kiw .laii. Vut ee qongdig, guanw byy jaidiau qongw. Dna’ Vut Sewjunx tangx jaix guanw simlai ee vunxguan.”

Hitt sijun, Vuddyy qra jiongww bikiu qongw, “Linw u knuar diyc Maitrayani ee qniaw Purna bor? Guaw dniardnia ylyw ix si suathuad ee langg lairdew siongrr cutdiyh :ee, iarr dniardnia janwtanr ix ee jiongxjiongw qongdig. Ix qutlat decc horcii qapp vangjo suanqangw guaw ee Hxuad, tangx hro sir jiongw derjuw did diyc kaisi qapp qauwhuar, hro inx did diyc lirig qapp hnuahiw. Ix uanjuann u jaidiau qaixsueh Vut ee Jniar Hxuad, hro vnivnii sidjenr cingjing senrhingg :ee dua dua did diyc lirig. Druu kir Zulaii, byy vadd langg ee genlun tangx vren e quer ix. 

Linw m tangx liahjunw Purna dna’ henrjai decc horcii qapp vangjo suanqangw guaw ee Hxuad. Ix dirr quewkir qauw-jap-ig xui vut ee soxjai dyrr u decc hrocii qapp vangjo suanqangw vut ee Jniar Hxuad. Dirr hiax, ix iarr si suathuad ee langg lairdew siongrr cutdiyh :ee. Dirr jiongww vut soxx enxsuad kongsingr ee Hxuad, ix bingvik, tongdat, did diyc sir jiongw byy jiongwgai ee diwhui, dniardnia tangx simxcad jinliw, cingjing laii suathuad, byy u gihik, posad sintong ee lat ix longxx jiauvi, duer siurmia jingqax, dniardnia siuhak dua senrhingg. Hiaxee vut sidai ee sewzinn longxx qongw ix jinjniar si sniabunn. Purna iong hongven, hro buliong vaccingx jiongwsingx did diyc lirig, qycc qauwhuar buliong asamkhya ee langg, hro inx lipjir dirr anuttara-samyak-sambodhi. Uirr cingjing vudtow ee enqor, ix dniardnia jinwhingg vudsu laii qauwhuar jiongwsingx. 

Jiongww bikiu! Purna iarr si dirr quewkir cid xui vut suathuad ee langg lairdew siongrr cutdiyh :ee. Jitmaw dirr guaw ee suathuad ee derjuw lairdew, ix iarr si siongrr cutdiyh. Dirr ixau ee qiab, dirr jiongww vut ee derjuw lairdew, ix iarr si suathuad siongrr cutdiyh :ee, longxx decc horcii qapp vangjo suanqangw vudhuad. Ix iarr dirr birlaii horcii qapp vangjo suanqangw buliong buvenx jiongww vut ee Hxuad, qaurhuar buliong jiongwsingx, hro inx did diyc lirig, hro inx libjir dirr anuttara-samyak-sambodhi. Uirr cingjing vudtow ee enqor, ix dniardnia jingjinr decc qauwhuar jiongwsingx. 

Ix jiamrjiam uansingg posad ee dy, quer buliong asamkhya qiab, qaidongx e dirr jitt xee qoktow did diyc anuttara-samyak-sambodhi, qiyr jyr Dharmaprabhasa (Hxuad Bingg) 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. Jitt xui vut ixx Ganges Hyy suax ee sowliong hiacc je ee samcenx daircenx sewqair jyr jit xee vudtow. De si cid vyw jyr :ee, de vnitnaw bersux ciuxjniuw, byy snuamec, snuaqog iacc qau'amm, cid vyw jyr ee lauqyh ciongbuanw qidiongx. Jerje tenzinn ee qiongden dirr kongdiongx uaw de dirr hunrqin. Langg qapp tenzinn jicjiab, horsiongx tangx knuar .diyc. Byy qokk jiongw og dy, iarr byy luxzinn, itcer jiongwsingx longxx si huawsnix :ee. Inx byy imsimx, u dua sintongx, sinkux vangr cud qongbingg, tangx jurjai decc vuex.

Inx ee jiwhiongr qapp sinwliam qenqor, jinwcuw qycc u diwhui, poxpenr longxx si qimsig, u snax-jap-zi xee siongwmau laii jonggiamm jursinx. Hitt qog ee jiongwsingx dniardnia ixx nng hxang jyr jiahsit, jit hxang si Hxuad-hiw, lingrgua jit hxang si sendnia-hiw. 

Qycc u buliong asamkhya cenbanrig nayuta hiacc je ee posad dairjiongr did diyc dua sintongx, u sir jiongw byy jiongwgai ee diwhui, gauu qauwhuar jiongwsingx. Sniabunn dairjiongr ee sowliong sngr be liauw, byy huatdo jaix. Inx longxx u lak jiongw sintongx, snax hxang bingvik qapp veh jiongw qaixtuad. 

Hitt xui vut ee qoktow u jitt hy buliong ee qongdig, jonggiamm qapp singjiu. Qiab ee miaa si Ratnavabhasa (Vyw Bingg), qog ee miaa si Suvisuddha (Cingjing Sxen). Hitt xui vut ee siurbing u buliong asamkhya qiab. Hxuad junjai jiokk quw. Vut beddo liauxau, hitt qog dirr muaw siwqer kiw cid vyw ee tah.”

(The Lotus Sutra - Chapter VIII The Five Hundred Disciples Receive Their Predictions 1)

At that time, Pūrṇa, the son of Maitrāyaṇī, after hearing the Buddha teach the Dharma according to what is appropriate to sentient beings through the wisdom of skillful means and bestow the prediction of highest, complete enlightenment on all the great disciples, and then hearing stories about past causes and conditions and that all the buddhas have obtained perfect mastery of transcendent powers, obtained an unprecedented experience and became pure in mind and joyful. He immediately rose from his seat, went into the presence of the Buddha, bowed until his forehead touched the Buddha’s feet, and then stood to one side gazing unwaveringly at the Buddha and thought this: The Bhagavat is truly marvelous. His actions are rare. He teaches the Dharma according to the natural capacities of the beings in the world through skillful means, wisdom, and insight. He leads sentient beings away from their various attachments. We have no words to describe the Buddha’s qualities. Only the Buddha, the Bhagavat, is able to know our deep intentions and original vow. 

Then the Buddha addressed the monks, saying: “Do you see Pūrṇa, the son of Maitrāyaṇī? I always praise him as the foremost among the teachers of the Dharma. I also always praise his various qualities. He diligently maintains and propagates my teaching and is able to gladden and benefit the fourfold assembly. He interprets the True Dharma of the buddhas perfectly and greatly benefits those who practice the pure path of discipline and integrity together with him. With the exception of the Tathāgata no one else explains the doctrine more eloquently. 

“You must not think that Pūrṇa is only now able to protect and propagate my teaching. He also protected and propagated the True Dharma of the buddhas in the presence of ninety koṭis of buddhas in the past when he was always the foremost among the teachers of the Dharma. Moreover he was completely versed in the teaching of emptiness that the buddhas taught, and attained the fourfold unobstructed wisdom. He has always been able to teach the Dharma clearly and purely. He never had any doubts and was endowed with the transcendent powers of the bodhisattvas. Throughout each life he always practiced the pure path of discipline and integrity. The people who lived in the same buddha world all thought he really was a śrāvaka, yet Pūrṇa benefited immeasurable hundreds of thousands of sentient beings through this skillful means and also led and inspired immeasurable incalculable numbers of beings and caused them to attain highest, complete enlightenment. In order to purify the buddha land he always did what the buddhas have done and led and inspired sentient beings. 

“O monks! Pūrṇa also was able to become the foremost among the teachers of the Dharma under the past seven buddhas; and he is also the foremost of those who preach the Dharma under me. He will also be the foremost among the teachers of the Dharma under the future buddhas in this auspicious kalpa. He will protect and propagate the Buddha-Dharma; and also in the future he will protect and propagate the Dharma of incalculable limitless buddhas. He will lead, inspire, and benefit incalculable sentient beings and cause them to attain highest, complete enlightenment. In order to purify the buddha lands he will always be diligent and persevering, leading and inspiring sentient beings. 

“He will gradually perfect the bodhisattva path and, after immeasurable incalculable kalpas, he will attain highest, complete enlightenment in this land. He will be called Dharmaprabhāsa, 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. That Buddha’s land will consist of all the worlds in the great manifold cosmos, equal in number to the sands of the Ganges River. The earth will be made of the seven treasures and it will be level, just like the palm of one’s hand. There will be no mountains, valleys, or hollow places. This land will be filled with towers of the seven treasures. The heavenly palaces will be in the sky close at hand, and the humans and devas will come and go between them, so that they will be able to see each other. There will be no troubled states of being nor any women. All the sentient beings will be born here spontaneously, without any sexual desires. They will attain great transcendent powers, emit rays of light from their bodies, and fly freely through the air. 

“These beings will be firm in recollection, persevering, and wise. They will all be of golden hue and adorned with the thirty-two marks. The sentient beings in that land will always eat two meals: one being the meal of delight in the Dharma, and the other the meal of pleasure in meditation. 

“There will be immeasurable incalculable thousands of myriads of koṭis of nayutas of bodhisattvas who have attained great transcendent powers and the fourfold unobstructed wisdom. They will be able skillfully to lead and inspire sentient beings. The number of śrāvakas there will be impossible to calculate. They will all perfect the six transcendent powers, the three sciences, and the eight liberations. 

“Such will be the immeasurable merits of this buddha’s land, being perfect in adornment. The kalpa will be called Ratnāvabhāsa and his land will be called Suviśuddha. This buddha’s lifespan will last for immeasurable incalculable kalpas, and the Dharma will abide for a very long time. After the parinirvāṇa of that buddha, stupas of the seven treasures will be erected everywhere throughout the land.”

(妙法蓮華經第八品 五百弟子受記之1)

爾時富樓那彌多羅尼子。從佛聞是智慧方便隨宜說法。又聞授諸大弟子阿耨多羅三藐三菩提記。復聞宿世因緣之事。復聞諸佛有大自在神通之力。得未曾有心淨踊躍。即從座起到於佛前。頭面禮足却住一面。瞻仰尊顏目不暫捨。而作是念。世尊甚奇特。所為希有。隨順世間若干種性。以方便知見而為說法。拔出眾生處處貪著。我等於佛功德言不能宣。唯佛世尊。能知我等深心本願。爾時佛告諸比丘。汝等見是富樓那彌多羅尼子不。我常稱其於說法人中最為第一。亦常歎其種種功德。精勤護持助宣我法。能於四眾示教利喜。具足解釋佛之正法。而大饒益同梵行者。自捨如來無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法。亦於過去九十億諸佛所。護持助宣佛之正法。於彼說法人中亦最第一。又於諸佛所說空法。明了通達。得四無礙智。常能審諦清淨說法。無有疑惑。具足菩薩神通之力。隨其壽命常修梵行。彼佛世人。咸皆謂之實是聲聞。而富樓那以斯方便。饒益無量百千眾生。又化無量阿僧祇人。令立阿耨多羅三藐三菩提。為淨佛土故。常作佛事教化眾生。諸比丘。富樓那亦於七佛說法人中而得第一。今於我所說法人中亦為第一。於賢劫中當來諸佛說法人中亦復第一。而皆護持助宣佛法。亦於未來護持助宣無量無邊諸佛之法。教化饒益無量眾生。令立阿耨多羅三藐三菩提。為淨佛土故。常勤精進教化眾生。漸漸具足菩薩之道。過無量阿僧祇劫。當於此土得阿耨多羅三藐三菩提。號曰法明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。其佛以恒河沙等三千大千世界為一佛土。七寶為地。地平如掌。無有山陵谿澗溝壑。七寶臺觀充滿其中。諸天宮殿近處虛空。人天交接兩得相見。無諸惡道亦無女人。一切眾生皆以化生。無有婬欲得大神通。身出光明飛行自在。志念堅固精進智慧。普皆金色三十二相。而自莊嚴。其國眾生常以二食。 一者法喜食。二者禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾。得大神通四無礙智。善能教化眾生之類。其聲聞眾。算數校計所不能知。皆得具足六通三明及八解脫。其佛國土。有如是等無量功德莊嚴成就。劫名寶明。國名善淨。其佛壽命。無量阿僧祇劫。法住甚久。佛滅度後。起七寶塔遍滿其國。