Bibiau Hxuad Lenhuex Qingx (zi-jap-go-1)

 

Derr Zi-jap-go Pinw: Quansewimx Posad Poxpenr ee Huatmngg 

Hitt sii, Aksayamati (Iwjir Buqiongjin) Posad an' jyrui vreh kiw, jniawvingg qingqah teh teh, habjiongw hiongr Vuddyy mng qongxx, "Sewjunx, Avalokitesvara (Quansewimx) Posad inhyy hy juer Quansewimx?"

Vuddyy qra Iwjir Buqiongjin Posad qongw, "Senrlamjuw, narr u buliong vaccingbanrig ee jiongwsingx jysiu diyc jiongxjiongw ee tongwkow qapp huanlyw, tniax diyc Quansewimx Posad, itsimx cinghox ix ee miaa. Quansewimx Posad jiksii e tniax diyc hex imsniax. Inx jinrqaix e did diyc qaixtuad. Narr u langg cisiuw cinghox Quansewimx Posad ee miaa, setsuw hamrzip dua huew, huew iarr siyx ix be diyc, in'ui u posad uilingg sintongx-lat ee enqor. Narr hro dua juiw lrauu .kir, cinghox ix ee miahy, dyrr tangx qaur qaxx cenw ee soxjai. Narr u vakcingbanrig ee jiongwsingx uirdiyhh beh qriuu qimx, ginn, liulii, ciaquu, bexlyw, san'oo, hoxpig, iacc jinjunx dingxdingw ee vyrvuer laii hamrzip duarhaiw. Qaxsuw junjiah huan diyc quixaxhongx, suar piauliuu duirlyc raksasa  qxuiw ee qog. Qidiongx narr u simrjiww dna' jit xee langg cinghox Quansewimx Posad ee miaa, hiaxee langg jinrqaix tangx an' raksasa ee jailan tuatlii .cud .laii. In'ui u jitt hy in'enn, mrjiacc qiyr jyr Quansewimx. 

Narr qycc u langg liamdongsii beh virr hai. U cinghox Quansewimx Posad ee miaa :ee, duiwhongx soxx giac ee dycniux iacc qunwtuii e jit quec aw jit quec dng .kir. Ix dyrr tangx laii did diyc qaixtuad. Narr samcenx daircenx qoktow hitt lairdew siwqer si iarcex qapp raksasa jiaxee qxuiw beh laii ziauxhai langg. Tniax diyc u langg cinghox Quansewimx Posad ee miaa, jiaxee og qxuiw lenrr qorr og bak qra knuar dy' byy huatdo, hongwqiamx qra qahai.

Qycc setsuw u jit xee langg, bylun u jue iacc byy jue, sinkux virr iong syh-aw iacc kaqee qapp ciuxqee vak diauu lehh. Jid'err cinghox Quansewimx Posad ee miaa, hiaxee sokvak jinrqaix dng .kir, ix dyrr did diyc qaixtuad. Narr samcenx daircenx qoktow lairdew jit siwqer u gigcat. U jit xee dua singlixlangg cuarniaw jit din jah quiwdiong vyxbut ee singlixlangg qingquer jit diauu hiamw lo. Qidiongx u jit xee langg anxnex huah qongxx, 'Jiongww senrlamjuw, mrbenw qniahniaa. Linw ingdongx itsimx cinghox Quansewimx Posad ee miahy. Posad tangx qra byy kiongxuir ee simx vowsix hro jiongwsingx. Linw narr cinghox ix ee miaa, dyrr tangx an' jiaxee gigcat lairdew jauxtuad .cud .laii.'

Jiongww singlixlangg tniax .diyc, longxx cud sniax liam 'Namo Quansewimx Posad'. Cinghox ix ee miaa :ee jiksii did diyc qaixtuad. Iwjir Buqiongjin! Quansewimx Dua Posad ee uilingg sintongx-lat dyrr cincniu jitt kuanw jiacnirr qongxdai. 

Narr u jiongwsingx jing'iok kacc dang :ee, dniardnia cuir liam qycc qiongqingr Quansewimx Posad, ix dyrr tangx ham' iogbong li hng hng. Narr u kacc je uanwhun :ee, dniardnia cuir liam qycc qiongqingr Quansewimx Posad, ix dyrr tangx ham' uanwhun li hng hng. Narr u kacc cigaii :ee, dniardnia cuir liam qycc qiongqingr Quansewimx Posad, ix dyrr tangx ham' cigaii li hng hng. Iwjir Buqiongjin! Quansewimx Posad u cincniu jitt kuanw jiacnirr qongxdai ee uilingg sintongx-lat, duiww jerje longxx u lirig. Mrjiacc jiongwsingx ingqaix suwsiongg dirr simlai liam ix ee miaa.

Narr u jaboxlangg qiubang beh snix javox, u qingwvair qapp qiong'iongw Quansewimx Posad, ix dyrr e snix diyc u hokdig qycc u diwhui ee javongix. Narr qiubang snix diyc jabow, ix dyrr e snix diyc siongwmau duanjniar ee jaboxngix. Ngix-aw siokser u jingr dikhing ee qinx, jingwlangg longxx e qra tniawsiyh qycc junqingr. Iwjir Buqiongjin! Quansewimx Posad dyrr si u jitt kuanw ee ligliong. Narr u jiongwsingx qiongqingr qingwvair Quansewimx Posad, hokkir be vehvec liauw .kir. Mrjiacc jiongwsingx longxx ingqaix cisiuw Quansewimx Posad ee miahy. Iwjir Buqiongjin! Narr u langg cisiuw lak-jap-zi-ig posad ee miaa, sowliong cincniu Ganges Hyy ee suax hiacc je, qycc jin ix ee itsingx qiong'iongw imxsit, ihok, cngpox, qapp iiyc hro hiaxee posad. Liw sniu sniaw kuanw? Jitt hy senrlamjuw iacc senrluxzinn, inx ee qongdig u je bor?"

Iwjir Buqiongjin rinr qongxx, "Jiokk je, Sewjunx."  

Vuddyy qongw, "Narr qycc u langg cisiuw Quansewimx Posad ee miahy, simrjiww dna' jidsii qingwvair qapp qiong'iongw, jitt nng jiongw langg ee hokvyr longxx vingdingw byy jingcax, vaccingbanrig qiab iarr sngr be liauw. Iwjir Buqiongjin! Cisiuw Quansewimx Posad miahy tangx did diyc cincniu jitt kuanw buliong buvenx ee hokdig qapp lirig." 

(The Lotus Sutra - Chapter XXV The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara] 1)

Thereupon arising from his seat with his right shoulder bared, Bodhisattva Akṣayamati faced the Buddha with his palms pressed together, and spoke thus to him: “O Bhagavat! For what reason is Bodhisattva Avalokiteśvara (Hearer of the Sounds of the World) called Avalokiteśvara?” 

The Buddha answered Bodhisattva Akṣayamati, saying: “O son of a virtuous family! If innumerable hundreds of thousands of myriads of koṭis of sentient beings who experience suffering hear of Bodhisattva Avalokiteśvara and wholeheartedly chant his name, Bodhisattva Avalokiteśvara will immediately perceive their voices and free them from their suffering. Even if those who hold to the name of Bodhisattva Avalokiteśvara were to enter a great fire, because of this bodhisattva’s transcendent power, the fire would not be able to burn them. If they were adrift on the great waters, by chanting his name they would reach the shallows. There are hundreds of thousands of myriads of koṭis of sentient beings who enter the great ocean to seek such treasures as gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, and pearl. Even if a cyclone were to blow the ship of one of these toward the land of rākṣasa demons, they would all become free from the danger of those rākṣasa demons if there were even a single person among them who chanted the name of Bodhisattva Avalokiteśvara. For this reason he is called Avalokiteśvara. 

“If anyone who is about to be beaten chantsthe name of Bodhisattva Avalokiteśvara, the sticks and swords will immediately be broken into pieces and he will be delivered. If the yakṣas and rākṣasas filling the great manifold cosmos come with the intent to afflict the people but hear them chanting, those demons’ evil eyes will be unable to see them, so how could they possibly hurt them? 

“If anyone, whether guilty or innocent, is bound with fetters or chains, such bonds will be broken into pieces; and those who have been bound will become free by chanting the name of Bodhisattva Avalokiteśvara. When a caravan leader travels on a dangerous road together with his fellow merchants, carrying precious treasures in a great manifold cosmos filled with evil robbers, if there be a single person who says: O sons of a virtuous family! Do not fear! You should wholeheartedly chant the name of Bodhisattva Avalokiteśvara. This bodhisattva bestows fearlessness upon sentient beings. If you chant his name, you will be free from these evil robbers. 

“Now, if those merchants chant loudly in unison, saying: Homage to Bodhisattva Avalokiteśvara! 

“Then, by chanting his name, the caravan will immediately gain deliverance. O Akṣayamati! The transcendent power of Bodhisattva Mahāsattva Avalokiteśvara is as great and mighty as this. 

“If there are any sentient beings who are greatly subject to sensual desires, if they contemplate Bodhisattva Avalokiteśvara with respect, they will become free from these desires. If there are any sentient beings who often become angry, if they contemplate Bodhisattva Avalokiteśvara with respect, they will become free from anger. If there are any sentient beings who are greatly confused, if they contemplate Bodhisattva Avalokiteśvara with respect, they will become free from their confusion. O Akṣayamati! Thus Bodhisattva Avalokiteśvara greatly benefits sentient beings through his transcendent power. For this reason sentient beings should always turn their thoughts to him. 

“If any woman wanting to have a baby boy pays homage and makes offerings to Bodhisattva Avalokiteśvara, she will bear a baby boy endowed with good merit and wisdom. If she wants to have a baby girl, she will bear a beautiful and handsome baby girl who has planted roots of good merit and will have the love of sentient beings. O Akṣayamati! Such are the transcendent powers of Bodhisattva Avalokiteśvara that if any sentient being reverently respects him, the merit they achieve will never be in vain. For this reason sentient beings should hold to the name of Bodhisattva Avalokiteśvara. O Akṣayamati! What do you think of someone who holds to the names of the bodhisattvas equal in number to the sands of sixty-two koṭis of Ganges Rivers and pays homage to them with drink and food, clothes, bedding, and medicine. Is the merit of this son or daughter of a virtuous family great or not?”

 Akṣayamati answered, saying: “O Bhagavat! It is great.” 

The Buddha said: “If there is anyone who holds to the name of Bodhisattva Avalokiteśvara and anyone who pays homage to him and makes offerings even for a moment, the merit of these two people will be equal and the same; it will never be extinguished after hundreds of thousands of myriads of koṭis of kalpas. O Akṣayamati! Those who hold to the name of Bodhisattva Avalokiteśvara will attain such benefits of immeasurable and limitless merit.”

(妙法蓮華經第二十五品 觀世音菩薩普門之1)

爾時無盡意菩薩即從座起。偏袒右肩合掌向佛而作是言。世尊。觀世音菩薩。以何因緣名觀世音。佛告無盡意菩薩。善男子若有無量百千萬億眾生受諸苦惱。聞是觀世音菩薩。一心稱名。觀世音菩薩即時觀其音聲皆得解脫。若有持是觀世音菩薩名者。設入大火火不能燒。由是菩薩威神力故。若為大水所漂。稱其名號即得淺處。若有百千萬億眾生。為求金銀琉璃車磲馬瑙珊瑚虎珀真珠等寶。入於大海。假使黑風吹其船舫。飄墮羅剎鬼國。其中若有乃至一人。稱觀世音菩薩名者。是諸人等。皆得解脫羅剎之難。以是因緣名觀世音。若復有人。臨當被害。稱觀世音菩薩名者。彼所執刀杖。尋段段壞。而得解脫。若三千大千國土滿中夜叉羅剎。欲來惱人。聞其稱觀世音菩薩名者。是諸惡鬼。尚不能以惡眼視之。況復加害。設復有人。若有罪若無罪。杻械枷鎖檢繫其身。稱觀世音菩薩名者。皆悉斷壞即得解脫。若三千大千國土滿中怨賊。有一商主將諸商人。齎持重寶經過嶮路。其中一人作是唱言。諸善男子勿得恐怖。汝等。應當一心稱觀世音菩薩名號。是菩薩能以無畏施於眾生。汝等。若稱名者。於此怨賊當得解脫。眾商人聞俱發聲言南無觀世音菩薩。稱其名故即得解脫。無盡意。觀世音菩薩摩訶薩。威神之力巍巍如是。若有眾生多於婬欲。常念恭敬觀世音菩薩。便得離欲。若多瞋恚。常念恭敬觀世音菩薩。便得離瞋。若多愚癡。常念恭敬觀世音菩薩。便得離癡。無盡意。觀世音菩薩。有如是等大威神力多所饒益。是故眾生常應心念。若有女人設欲求男。禮拜供養觀世音菩薩。便生福德智慧之男。設欲求女。便生端正有相之女。宿殖德本眾人愛敬。無盡意。觀世音菩薩。有如是力。若有眾生。恭敬禮拜觀世音菩薩。福不唐捐。是故眾生。皆應受持觀世音菩薩名號。無盡意。若有人受持六十二億恒河沙菩薩名字。復盡形供養飲食衣服臥具醫藥。於汝意云何。是善男子善女人功德多不。無盡意言。甚多世尊。佛言。若復有人受持觀世音菩薩名號。乃至一時禮拜供養。是二人福正等無異。於百千萬億劫不可窮盡。無盡意。受持觀世音菩薩名號。得如是無量無邊福德之利。

Bibiau Hxuad Lenhuex Qingx (zi-jap-sir-3)

Hitt sijun, Huex Dikhing Posad qra Vuddyy qongw, “Sewjunx! JItt xee Bibiau Imx Posad jingr jiokk cimx ee senrqinx. Sewjunx! Jitt xee posad diamr dirr sniaw kuanw ee samadhi, jiacc tangx zucuw venwhuar, henr jiongxjiongw hxingg dortuad jiongwsingx?”

Vuddyy qra Huex Dikhing Posad qongw, “Senrlamjuw! Ix hitt xee samadhi ee miaa qiyr jyr henr jiongxjiongw siksinx. Bibiau Imx Posad dyrr si diamr dirr jitt xee samadhi lairdew, soxiw tangx zucuw lirig buliong jiongwsingx.”

Vuddyy enxsuad jitt xee Bibiau Imx Posad ee surjingg ee sii, ham’ Bibiau Imx Posad dauwdin laii ee veh-bxan sir-cingx langg longxx did diyc henr jiongxjiongw siksinx ee samadhi. Jitt xee syvyy sewqair ee buliong posad iarr did diyc jitt hy samadhi qapp dharani.

Hitt sijun, Bibiau Imx Posad Mahasattva qiong’iongw Sakyamuni Vut qapp Je Vyw Vut ee tah liauxau, dyrr beh dngw kir vunxqog. Ix soxx qingquer ee soxu qoktow cuthen lak jiongw dinxdang, lyc vyw lenhuex ee huex-ho, jraur vaccingbanrig jiongxjiongw imgak. Dngw kir qaur vunxqog liauxau, ix ham’ qra uii lehh ee veh-bxan sir-cingx xee posad qaur Cingjing Huex Siokser Ongg Diwhui Vut ee soxjai, qra Vuddyy qongw, “Sewjunx! Guaw qaur syvyy sewqair lirig jiongwsingx, qnir diyc Sakyamuni Vut, qycc qnir diyc Je Vyw Vut ee tah, u qra qingwlew qapp qiong’iongw. Guaw qycc qnir diyc Huat'ongg ee qniaw Manjusri Posad, qycc qnir diyc Iyc Ongg Posad, Did Qutlat Jingjinr Lat Posad, Iongxqamw Vowsix Posad dringw, iarr hro jiaxee veh-bxan sir-cingx xee posad did diyc henr jiongxjiongw siksinx ee samadhi.”

Vuddyy enxsuad jitt xee Bibiau Imx Posad laikir ee surjingg ee sii, u sir-bxan nng-cingx tenjuw did diyc diamr dirr byy snex-siw ee jinliw, Huex Dikhing Posad did diyc saddharmapundarika (Hxuad-Huex) ee samadhi.

(The Lotus Sutra - Chapter XXIV Bodhisattva Gadgadasvara 3)

Thereupon, Bodhisattva Padmaśrī addressed the Buddha, saying: “O Bhagavat! Deep are the roots of good merit that this Bodhisattva Gadgadasvara has planted! O Bhagavat! In what samādhi did this bodhisattva dwell, such that he was able to appear in various places in this way, and bring sentient beings to the path?” 

The Buddha answered Bodhisattva Padmaśrī, saying: “O son of a virtuous family! That samādhi was called sarvarūpasaṃdarśana. Dwelling in this samādhi, Bodhisattva Gadgadasvara has benefited innumerable sentient beings in this way.” 

When this chapter “Bodhisattva Gadgadasvara,” was being taught, those eighty-four thousand people who had come with Bodhisattva Gadgadasvara attained the samādhi called sarvarūpasaṃdarśana. Innumerable bodhisattvas in this sahā world also attained this samādhi and dhāraṇī. 

Then Bodhisattva Mahāsattva Gadgadasvara paid homage to the Buddha Śākyamuni and the stupa of the Buddha Prabhūtaratna and returned to his own world. Those worlds through which he traveled quaked in six ways and it rained jeweled lotus flowers. Hundreds of thousands of myriads of koṭis of variegated music was heard. Having returned to his own world, he approached the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña, surrounded by eighty-four thousand bodhisattvas, and said to him: “O Bhagavat! I have been to the sahā world and benefited the sentient beings. Having seen the Buddha Śākyamuni and the stupa of the Buddha Prabhūtaratna, I paid homage to them and made them offerings. Having seen Bodhisattva Mañjuśrī, the Prince of the Dharma, Bodhisattva Bhaiṣajyarāja, Bodhisattva Vīryabalavegaprāpta, and Bodhisattva Pradānaśūra, I caused these eighty-four thousand bodhisattvas to attain the samādhi called sarvarūpasaṃdarśana.” 

When this chapter, “The Coming and Going of Bodhisattva Gadgadasvara,” was taught, forty-two thousand sons of the devas attained the acceptance of the nonorigination of all dharmas; and Bodhisattva Padmaśrī attained the saddharmapuṇḍarīka samādhi.

(妙法蓮華經第二十四品 妙音菩薩之3)

爾時華德菩薩白佛言。世尊。是妙音菩薩深種善根。世尊。是菩薩住何三昧。而能如是在所變現度脫眾生。佛告華德菩薩。善男子。其三昧名現一切色身。妙音菩薩住是三昧中。能如是饒益無量眾生。說是妙音菩薩品時。與妙音菩薩俱來者八萬四千人。皆得現一切色身三昧。此娑婆世界無量菩薩。亦得是三昧及陀羅尼。爾時妙音菩薩摩訶薩。供養釋迦牟尼佛及多寶佛塔已。還歸本土。所經諸國六種震動。雨寶蓮華。作百千萬億種種伎樂。既到本國。與八萬四千菩薩圍繞。至淨華宿王智佛所。白佛言。世尊。我到娑婆世界饒益眾生。見釋迦牟尼佛。及見多寶佛塔禮拜供養。又見文殊師利法王子菩薩。及見藥王菩薩。得勤精進力菩薩。勇施菩薩等。亦令是八萬四千菩薩得現一切色身三昧。說是妙音菩薩來往品時。四萬二千天子得無生法忍。華德菩薩得法華三昧。

Bibiau Hxuad Lenhuex Qingx (zi-jap-sir-2)

Hitt sii, Padmasri (Huex Dikhing) Posad qra Vuddyy qongw, “Sewjunx! Jitt xee Bibiau Imx Posad jingr sniaw kuanw senrqinx, siuhing sniaw qongdig, jiacc u jitt jiongw sintongx-lat?”

Vuddyy qra Huex Dikhing Posad qongw, “Quewkir u jit xui vut, qiyr jyr Meghadundubhisvararaja (Hunn Luii Imx Ongg) Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix. Ix ee qog ee miaa qiyr jyr Sarvarupasamdarsana (Henr Itcer Sewqanx), qiab ee miaa qiyr jyr Priyadarsana (Hnuahiw Knuar .Qnir). Bibiau Imx Posad dirr jit-bxan nng-cingx nii lairdew iong jap-bxan jiongw imgak qiong’iongw Hunn Luii Imx Ongg Vut, qycc hongrsiong veh-bxan sir-cingx xee cid vyw jyr ee vxuah. In’ui u jitt hy inenn-qyxvyr, ix henrjai cutsir dirr Cingjing Huex Siokser Ongg Diwhui Vut ee qoktow, qycc u jitt hy sintongx-lat. Huex Dikhing! Liw sniu sniaw kuanw? Hitt sii dirr Hunn Luii Imx Ongg Vut ee soxjai, Bibiau Imx Posad iong imgak qiong’iongw qycc hongrsiong vyxquir ee kiwqu :ee qamxx si vadd langg? Dyrr si jitmaw ee Bibiau Imx Posad Mahasattva. Huex Dikhing! Jitt xee Bibiau Imx Posad bad qiong’iongw qapp cinqin quer buliong ee vut, quxdngg ixlaii jingr dikhing ee qinx, qycc duw quer Ganges Hyy suax ee sowliong vaccingbanrig nayuta ee vut. Huex Dikhing! Liw dna' knuar diyc Bibiau Imx Posad ee sinkux dirr jiax, mrqycc jitt xee posad henr jiongxjiongw srinx, siwqer uirr jiongwsingx enxsuad jitt vxo qingdenw. Ix ursii henr Brahma ee srinx, iacc henr Sakra ee srinx, iacc henr Isvara (Jurjai Tnix) ee srinx, iacc henr Mahesvara (Dua Jurjai Tnix) ee srinx, iacc henr tenzinn dua jiongqunx ee srinx, iacc henr Vessavana ten'ongg ee srinx, iacc henr dngw lenw singwongg ee srinx, iacc henr jiongxjiongw siyw ongg ee srinx, iacc henr diongxjiaw ee srinx, iacc henr qusu ee srinx, iacc henr qnuatauu ee srinx, iacc henr brahmin ee srinx, iacc henr bikiu, bikuni, upasaka, upasika ee srinx, iacc henr diongxjiaw qapp qusu ee hurzinlangg ee srinx, iacc henr qnuatauu ee hurzinlangg ee srinx, iacc henr brahmin ee hurzinlangg ee srinx, iacc henr javoginxaw qapp jaboxginxaw ee srinx, iacc henr tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga, sriok langg qapp byy sriok langg :ee ee srinx laii enxsuad jitt vxo qingx. Soxu dergak, gyrquiw, jingsnix, qapp jiongwsingx u koxlan ee soxjai, ix longxx e qiuwjer, simrjiww dirr ongg ee horqiongx venr jyr luxzinn laii enxsuad jitt vxo qingx. 

Huex Dikhing! Jitt xee Bibiau Imx Posad tangx jinxqiur qapp vyxho syvyy sewqair ee jiongwsingx. Jitt xee Bibiau Imx Posad ixx jiaxee jiongxjiongw venwhuar ee srinx cuthen, dirr jitt xee syvyy qoktow, uirr jiongwsingx enxsuad jitt vxo qingdenw, mrqycc ix ee  sintongx-lat, venwhuar ee lat, qapp diwhui longxx byy qiamxjiyw. Jitt xee posad, iong quixnarr jiongw diwhui jiyr qngx syvyy sewqair, hro itcer jiongwsingx qokqog did diyc inx soxx qaix jaix :ee, dirr sibhongx Ganges Hyy suax ee sowliong hiacc je ee sewqair lairdew iarr si zucuw. Narr ingqaix virr sniabunn dorhuar :ee, ix dyrr henr sniabunn ee hxingg uirr langg' suathuad. Ingqaix virr pratyekabuddha dorhuar :ee, ix dyrr henr pratyekabuddha ee hxingg uirr langg' suathuad. Ingqaix virr posad dorhuar :ee, ix dyrr henr posad ee hxingg uirr langg' suathud. Ingqaix virr vut dorhuar :ee, ix dyrr henr vut ee hxingg uirr langg' suathuad. Zucuw jiongxjiongw jiauww soxx ingqaix dro :ee laii henr hxingg, simrjiww ingqaix virr beddo :ee dorhuar :ee, ix dyrr henr beddo ee hxingg. Huex Dikhing! Bibiau Imx Posad Mahasattva singjiu dua sintongx qapp diwhui ee lat, ix ee surjingg dyrr si anxnex.”

(The Lotus Sutra - Chapter XXIV Bodhisattva Gadgadasvara 2)

Thereupon Bodhisattva Padmaśrī addressed the Buddha, saying: “O Bhagavat! What roots of good merit has this Bodhisattva Gadgadasvara planted, and what merits has he practiced to attain these transcendent powers?” 

The Buddha answered Bodhisattva Padmaśrī, saying: “In the past there was the Buddha called Meghadundubhisvararāja, a Tathāgata, Arhat, Completely Enlightened. His world was called Sarvarūpasaṃdarśana and the kalpa was called Priyadarśana. For a period of twelve thousand years Bodhisattva Gadgadasvara paid homage to the Buddha Meghadundubhisvararāja with a hundred thousand kinds of music and eighty-four thousand seven-jeweled bowls. As a result of his deeds he was born in the world of the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña and has attained his transcendent powers. O Padmaśrī! What do you think about this? Is Bodhisattva Gadgadasvara, who paid homage to the Buddha Meghadundubhisvararāja with music and jeweled vessels, someone unknown? Bodhisattva Mahāsattva Gadgadasvara here present is one and the same. O Padmaśrī! Having closely and respectfully attended innumerable buddhas and planted roots of good merit over a long time, this Bodhisattva Gadgadasvara met hundreds of thousands of myriads of koṭis of nayutas of buddhas equal in number to the sands of the Ganges River. O Padmaśrī! You think that the body of Bodhisattva Gadgadasvara exists only here; however, this bodhisattva manifests himself in various bodies. He has thus taught this sutra in many places for the sake of the sentient beings. Sometimes he has appeared in the form of Brahma. Sometimes he has appeared in the form of Śakra. Sometimes he has appeared in the form of Īśvara. Sometimes he has appeared in the form of Maheśvara. Sometimes he has appeared in the form of the great commander of the devas. Sometimes he has appeared in the form of Vaiśravaṇa. Sometimes he has appeared in the form of a noble emperor. Sometimes he has appeared in the form of a minor king. Sometimes he has appeared in the form of a wealthy man. Sometimes he has appeared in the form of a householder. Sometimes he has appeared in the form of a state official. Sometimes he has appeared in the form of a brahman. Sometimes he has appeared in the form of a monk, nun, layman, or laywoman. Sometimes he has appeared in the form of the wife of a wealthy man or a householder. Sometimes he has appeared in the form of the wife of a state official. Sometimes he has appeared in the form of the wife of a brahman. Sometimes he has appeared in the form of a boy or a girl. Sometimes he has appeared in the form of a human, or a nonhuman such as a deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, or mahoraga. 

“In this way he has expounded this sutra and saved those in the states of being of hell-dwellers, hungry ghosts, animals, and those in difficult circumstances. Sometimes he has transformed himself into a female in royal harems and taught this sutra. O Padmaśrī! This Bodhisattva Gadgadasvara saves all sentient beings in the sahā world. This Bodhisattva Gadgadasvara has transformed himself into various forms and taught this sutra for the sake of all sentient beings. Nevertheless, his transcendent power has never decreased, nor his power of transformation or his wisdom. This bodhisattva illuminates the sahā world with his great wisdom and causes every sentient being to attain what should be known. He does exactly the same in all the worlds of the ten directions, which are equal in number to the sands of the Ganges River. If he is able to save them in the form of a śrāvaka, he teaches the Dharma by changing himself into the form of a śrāvaka. If he is able to save them in the form of a pratyekabuddha, he teaches the Dharma by changing himself into the form of a pratyekabuddha. If he is able to save them in the form of a bodhisattva, he teaches the Dharma by changing himself into the form of a bodhisattva. If he is able to save them in the form of a buddha, he teaches the Dharma by changing himself into the form of a buddha. Thus he transforms himself in various ways according to the capacities of those who are to be saved. If he is able to save them by means of parinirvāṇa, he manifests parinirvāṇa to them. O Padmaśrī! Bodhisattva Mahāsattva Gadgadasvara has achieved his transcendent powers and the power of wisdom in just such a manner.”

(妙法蓮華經第二十四品 妙音菩薩之2)

爾時華德菩薩白佛言。世尊。是妙音菩薩。種何善根修何功德。有是神力。佛告華德菩薩。過去有佛。名雲雷音王多陀阿伽度阿羅訶三藐三佛陀。國名現一切世間。劫名憙見。妙音菩薩。於萬二千歲。以十萬種伎樂。供養雲雷音王佛。并奉上八萬四千七寶鉢。以是因緣果報。今生淨華宿王智佛國有是神力。華德。於汝意云何。爾時雲雷音王佛所妙音菩薩伎樂供養奉上寶器者。豈異人乎。今此妙音菩薩摩訶薩是。華德。是妙音菩薩。已曾供養親近無量諸佛久殖德本。又值恒河沙等百千萬億那由他佛。華德。汝但見妙音菩薩其身在此。而是菩薩現種種身。處處為諸眾生說是經典。或現梵王身。或現帝釋身。或現自在天身。或現大自在天身。或現天大將軍身。或現毘沙門天王身。或現轉輪聖王身。或現諸小王身。或現長者身。或現居士身。或現宰官身。或現婆羅門身。或現比丘比丘尼優婆塞優婆夷身。或現長者居士婦女身。或現宰官婦女身。或現婆羅門婦女身。或現童男童女身。或現天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等身。而說是經。諸有地獄餓鬼畜生。及眾難處皆能救濟。乃至於王後宮。變為女身而說是經。華德。是妙音菩薩。能救護娑婆世界諸眾生者。是妙音菩薩。如是種種變化現身。在此娑婆國土。為諸眾生說是經典。於神通變化智慧無所損減。是菩薩。以若干智慧。明照娑婆世界。令一切眾生各得所知。於十方恒河沙世界中亦復如是。若應以聲聞形得度者。現聲聞形而為說法。應以辟支佛形得度者。現辟支佛形而為說法。應以菩薩形得度者。現菩薩形而為說法。應以佛形得度者。即現佛形而為說法。如是種種隨所應度。而為現形。乃至應以滅度而得度者。示現滅度。華德。妙音菩薩摩訶薩。成就大神通智慧之力。其事如是。

Bibiau Hxuad Lenhuex Qingx (zi-jap-sir-1)

 

Derr Cid Qngw

Derr Zi-jap-sir Pinw: Bibiau Imx Posad 

Hitt sijun, Sakyamuni Vut henr duarlangg ee siongwtew: bagqer huad qngx, qycc bagtauu ee vighyy huad cud qngx, jiyr venww danghngx jit-vah kxongr veh-bxan ig nayuta Ganges Hyy suax sowliong hiacc je ee vut sewqair. Qingquer jitt hy sowliong ee sewqair liauxau, u jitt xee sewqair qiyr jyr Vairocanarasmipratimandita (Cinging Qngx Jonggiamm). Hitt xee qog u vut, qiyr jyr Kamaladalavimalanaksatrarajasamkusumitābhijna (Cingjing Huex Siokser Ongg Diwhui) 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. Ix uirr buliong buvenx qiong'ingr qra uii lehh ee posad dairjiongr suathuad. Sakyamuni Vut vighyy huad cud qngx jiyr venww hitt xee qoktow.

Hitt sijun, Itcer Cingjing Qngx Jonggiamm ee qoktow lairdew u jit xee posad qiyr jyr Gadgadasvara (Bibiau Imx), dngquw ixlaii jingr jiongwsingx dikhing ee senrqinx, qiong’iongw qapp cinqin buliong vaccingbanrig xee vut, soxiw singjiu qik cimx diwhui. Ix did diyc ee samadhi u: bibiau donghuanx ee siongwtew, hxuad-huex, cingjing dikhing, siokser ongg ee hxir, byy enn, diwhui inr, liauxqaiw itcer jiongwsingx ee gixgenn, jibhap itcer qongdig, cingjing, sintongx iuhir, diwhui ee huexvew, jonggiamm ongg, cingjing qongbingg, cingjing vyxkor, byy qangg, qapp sec zit. Ix did diyc jiaxee vaccingbanrig Ganges Hyy suax sowliong hiacc je ee dua samadhi.

Sakyamuni Vut ee qngx jiyr ix ee srinx, ix dyrr qra Cingjing Huex Siokser Ongg Diwhui Vut qongw, “Sewjunx! Guaw diyhh jen’ongw syvyy sewqair kir qingwvair, cinqin, qapp qiong’iongw Sakyamuni Vut, ixqip kir qnir Huat'ongg ee qniaw Manjusri Posad, Bhaisajyaraja (Iyc Ongg) Posad, Pradanasura (Iongxqamw Vowsix) Posad, Naksatrarajasamkusumitabhijna (Siokser Ongg Huex) Posad, Visistacaritra (Siongrdingw Sidjenr Ir) Posad, Vyuharaja (Jonggiamm Ongg) Posad, qapp Bhaisajyasamudgata (Iyc Siongrdingw) Posad."

Hitt sijun, Cingjing Huex Siokser Ongg Diwhui Vut qra Bibiau Imx Posad qongw, “Liw m tangx kinsi hitt xee qoktow, m tangx snix cud inx jiokk qerlo ee sniurhuad. Senrlamjuw! Hitt xee syvyy sewqair, quanqe byy vnii, u too ee snuax qapp jiyc ee snuax, ciongmuaw uwuer, vudsinx jiokk ser, jiongww posad dairjiongr ee hingtew iarr jiokk ser. Liw ee sintew u sir-bxan nng-cingx yojana, guaw ee sinkux u lak-vah veh-jap-bxan yojana. Liw ee srinx derr id duanjniar, u vaccingban jiongw hog, jiokk qngx, qik bibiau. Soxiw qongxx liw kir hiax, m tangx kinsi hitt xee qoktow. Bylun duiww vut, posad, iacc qoktow, longxx m tangx snix cud qerlo ee sniurhuad.”

Bibiau Imx Posad qra Vuddyy qongw, “Sewjunx! Guaw henrjai jen’ongw syvyy sewqair longxx si vin' Zulaii ee ligliong, Zulaii ee sintongx iuhir, qapp Zulaii ee qongdig diwhui laii jonggiamm.”

Dyrr anxnex, Bibiau Imx Poad byy an’ jyrui vreh kiw, byy dinxdang, zip samadhi. Ixx samadhi ee ligliong, dirr Grdhrakuta Snuax li huatjy byy hng ee soxjai, venr cud veh-bxan sir-cingx luiw u jiongxjiongw vyw ee lenhuex. Jiaxee huex u jambunada-qimx ee huex, vehginn ee hiyc, suanrjiyc ee ciux, qapp angg vyxjiyc ee huedaii.

Hitt sijun, Huat'ongg ee qniaw Manjusri knuar diyc lenhuex, dyrr qra Vuddyy mng qongxx, “Sewjunx! Si sniaw inenn cuthen jitt hy suirsiongg? U quixnarr cingban luiw lenhuex longxx u jambunada-qimx ee qxingx, vehginn ee hiyc, suanrjiyc ee ciux, qapp angg vyxjiyc ee huedaii.”

Hitt sijun, Sakyamuni Vut qra Manjusri qongw, “Jitt xee Bibiau Imx Posad Mahasattva beh an’ Cingjing Huex Siokser Ongg Diwhui Vut ee qoktow ham’ veh-bxan sir-cingx xee qra uii lehh ee posad laii jitt xee syvyy sewqair qiong’iongw, cinqin, qapp qingwvair guaw, iarr beh qiong’iongw qapp tniax Bibiau Hxuad Lenhuex Qingx.”

Manjusri qra Vuddyy mng qongxx, “Sewjunx! Jitt xee posad jingr sniaw senrqinx qycc siuhing sniaw qongdig, jiacc tangx u jitt hy dua sintongx ee lat? Ix siulen sniaw samadhi? Hibang liw uirr guanw qongw jitt xee samadhi ee miazi, guanw iarr beh qutlat siuhing. Siuhing jitt hy samadhi, tangx qnir diyc posad ee hingtew, duarser, uigii, qapp qniavangr. Dogdok hibang Sewjunx ixx sintongx ee lat, hro hitt xee posad tangx hro guanw knuar .diyc.”

Hitt sijun, Sakyamuni Vut qra Manjusri qongw, “Jitt xee ixx quxdngg beddo ee Je Vyw Zulaii e uirr linw henr ix ee siongr.”

Hitt sii, Je Vyw Vut qra hitt xee posad qongw, “Senrlamjuw, liw laii. Huat'ongg ee qniaw Manjusri beh knuar diyc liw ee srinx.”

Liammisii, Bibiau Imx Posad dirr ix hitt xee qoktow byy .kir, ham’ veh-bxan sir-cingx xee posad longxx dauwdin cuthuad, soxx qingquer ee soxu qoktow longxx cuthen lak jiongw dinxdang, longxx lyc cid vyw lenhuex ee ho, vaccingx jiongw tnix ee imgak byy langg enxjaur qaqi dann. Jitt xee posad, bagjiux cincniu cnix lenhuex kuacdua ee hiyc. Ix ee binrmau duanjniar kacc ngiaa quer vaccingban xee guec hap .kiw .laii. Ix ee sinkux si jinx qimx ee sig, u buliong vaccingx qongdig decc jonggiamm, uidig cincniu huew hiacc iam, qongbingg canwlan, soxu siongwtew uanvi, cincniu Narayana qenqor ee srinx. Ix zip kir cid vyw daii, sringx kir qaur kongdiongx, li de cid jangg tala-ciu hiacc quann. Jerje posad dairjiongr qra qiongqingr uii lehh, laii vaiwhongw jitt xee syvyy sewqair ee Grdhrakuta Snuax. 

Qaur xui liauxau, lyc cid vyw daii, ix tec qewdat vaccingx ee judui qaur Sakyamuni Vut ee soxjai, tauu qapp bin kap Vuddyy ee kax, hongrsiong judui, zen’au qra Vuddyy qongw, “Sewjunx! Cingjing Huex Siokser Ongg Diwhui Vut qra Sewjunx mngranx. Liw si m si hranw did puawvni hranw did huanlyw, kixqux kinsangx sunrli, kiarkiw u anlok? Sir dua u diauhyy bor? Sewsu tangx zimxsiu bor? Jiongwsingx kuair dro bor? Si m si byy hiacc je tamsimx, siurkir, gugong, jigdor, qenlin, qapp qyban :ee? Si m si byy hitt hy duiww verbuw byy iuxhaur, duiww sabunn byy qingwdiong, u siaa qenwsig, byy senrsimx, byy liab go jiongw jing’iog :ee? Sewjunx! Jiongwsingx tangx hanghok jiongxjiongw xmoo ee uanwhun bor? Ixx quxdngg beddo ee Je Vyw Zulaii dirr cid vyw tah lairdew u laii tniax Hxuad bor? Ix qycc qra Je Vyw Zulaii mngranx, mng qongxx si m si an’unw jiyw huanlyw, iauxx e kamx did zimxsiu quxdngg diamr lehh bor? Sewjunx! Guaw henrjai sniu beh qnir diyc Je Vyw Vut ee srinx. Hibang Sewjunx hro guaw tangx knuar .diyc.”

Hitt sijun, Sakyamuni Vut qra Je Vyw Vut qongw, “Jitt xee Bibiau Imx Posad sniu beh qnir liw.”

Hitt sii, Je Vyw Vut qra Bibiau Imx qongw, “Jin’ hyw, jin’ hyw! Liw tangx uirdiyhh beh qiong’iongw Sakyamuni Vut qapp tniax Bibiau Hxuad Lenhuex Qingx, ixqip qnir diyc Manjusrī dringw laii qaur jiax.”

(The Lotus Sutra - Chapter XXIV Bodhisattva Gadgadasvara 1)

Thereupon, the Buddha Śākyamuni emitted a ray of light from his topknot (uṣṇīṣa), the mark of a great person, and also from the tuft of white hair between his eyebrows (ūrṇā), thus illuminating all the buddha worlds in the east equal to the sands of one hundred and eight myriads of koṭis of nayutas of Ganges Rivers. Beyond this number of worlds was the buddha world called Vairocanaraśmipratimaṇḍitā. In that world was the buddha named Kamaladalavimalanakṣatrarājasaṃkusumitābhijña, 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. He was respectfully surrounded by a great assembly of countless, innumerable bodhisattvas, and he expounded his teaching for them. The ray of light emitted from the tuft of white hair between the eyebrows of Śākyamuni Buddha illuminated that entire world.

At that time, in the buddha world of Vairocanaraśmipratimaṇḍitā there was a bodhisattva whose name was Gadgadasvara (Wonderful Voice). Having planted many roots of good merit over a long period, he paid homage to and closely attended immeasurable hundreds of thousands of myriads of koṭis of buddhas, and accomplished complete and profound wisdom. He attained the samādhis called dhvajāgrakeyūra, saddharmapuṇḍarīka, vimaladatta, nakṣatrarājavikrīḍita, anilambha, jñānamudrā, sarvarutakauśalya, sarvapuṇyasamuccaya, prasādavatī, ṛddhivikrīḍita, jñānolkā, vyūharāja, vimalaprabhāsa, vimalagarbha, apkṛtsna, and sūryāvarta. He thus attained great samādhis equal in number to the sands of hundreds of thousands of myriads of koṭis of Ganges Rivers. As the light of the Buddha Śākyamuni illuminated his body, he addressed the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña, saying: “O Bhagavat! I shall go to the sahā world, approach the Buddha Śākyamuni in homage and reverence, and see Bodhisattva Mañjuśrī, the Prince of the Dharma, as well as Bodhisattva Bhaiṣajyarāja, Bodhisattva Pradānaśūra, Bodhisattva Nakṣatrarājasaṃkusumitābhijña, Bodhisattva Viśiṣṭacāritra, Bodhisattva Vyūharāja, and Bodhisattva Bhaiṣajyasamudgata.”

Then the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña addressed Bodhisattva Gadgadasvara, saying: “You must not despise that world nor think it inferior. O son of a virtuous family! The land of that sahā world is uneven and irregular and is filled with mud, stones, mountains, and filth. The Buddha is short of body, as are the bodhisattvas. By contrast, your body is forty-two thousand yojanas tall, and my body is six million eight hundred thousand yojanas tall. Your body is perfect in its bearing and illuminated most beautifully with hundreds of millions of merits. Yet, when you go there you must not despise that country nor think the Buddha, bodhisattvas, or the world itself inferior.”

The Bodhisattva Gadgadasvara addressed the Buddha, saying: “O Bhagavat! I am now going to the sahā world through the power of the Tathāgata, the carefree play of the transcendent powers of the Tathāgata, and the adornment of the qualities and wisdom of the Tathāgata.”

At that time Bodhisattva Gadgadasvara, without rising from his seat or moving his body, entered samādhi. Through the power of the samādhi he caused eighty-four thousand jeweled lotus flowers to appear on Mount Gṛdhrakūṭa, not far from the seat of the Dharma. The stems were made of Jambūnāda gold, the leaves of silver, the pistils of diamond, and the calyces of ruby.

On seeing these lotus flowers, Bodhisattva Mañjuśrī, the Prince of the Dharma, addressed the Buddha, saying: “O Bhagavat! Why has this marvel appeared? There are a great many millions of lotus flowers, whose stems are made of Jambūnāda gold, leaves of silver, pistils of diamond, and calyces of ruby.”

The Buddha Śākyamuni answered Mañjuśrī, saying: “The Bodhisattva Gadgadasvara wishes to come to this sahā world from the buddha world called Kamaladalavimalanakṣatrarājasaṃkusumitābhijña, together with eighty-four thousand bodhisattvas as his retinue. He approaches me in homage and reverence, wishing to make offerings and to hear the Lotus Sutra.”

Mañjuśrī asked the Buddha, saying: “O Bhagavat! What roots of good merit has he planted, and what merits has he practiced to attain his great transcendent powers? What kind of samādhi has he practiced? I entreat you to tell us the name of this samādhi. We wish to practice it with diligence. By practicing this samādhi we wish to see the shape, appearance, size, and manner of this bodhisattva. I entreat you, O Bhagavat, to use your transcendent powers and let us see the appearance of that bodhisattva.”

Then, the Buddha Śākyamuni spoke to Mañjuśrī, saying: “The Tathāgata Prabhūtaratna, who long ago entered parinirvāṇa, will manifest the signs for you.”

At that time the Buddha Prabhūtaratna addressed that bodhisattva, saying: “Come, O son of a virtuous family! Mañjuśrī, the Prince of the Dharma, wishes to see you.”

Thereupon Bodhisattva Gadgadasvara disappeared from his world and arrived together with eighty-four thousand bodhisattvas. In the worlds through which he passed, the land quaked in six ways, seven-jeweled lotus flowers rained everywhere, and hundreds of thousands of heavenly musical instruments sounded spontaneously without being played. The eyes of this bodhisattva were as large as blue lotus leaves. Even if hundreds of thousands of myriads of moons were gathered together they would not exceed the beauty of his countenance. His body was pure gold in color, adorned with immeasurable hundreds of thousands of merits, radiant with virtuous dignity, and brilliantly illuminated like the adamantine body of the god Nārāyaṇa. Having entered the seven-jeweled platform and ascended into the air, he flew above the earth at a height of seven tāla trees. Surrounded by respectful bodhisattvas, he arrived at Mount Gṛdhrakūṭa in this sahā world and descended from the seven-jeweled terrace. He came before the Buddha Śākyamuni with a necklace worth hundreds of thousands in his hand and bowed until his forehead reached the Buddha’s feet. He presented the necklace to the Buddha, saying: “O Bhagavat! The Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña inquires of the Bhagavat: Are you without illness or pain? Is your daily life pleasant? Are you at ease in practice? Is the world around you harmonious? Are your worldly affairs bearable? Is it easy to save sentient beings? Are they not filled with greed, anger, foolishness, avarice, and pride? Are they mindful of their parents? Do they respect śrāmaṇas? Do they not have false views or erring thoughts? Do they control the desires of their five senses? O Bhagavat! Do the sentient beings conquer māras? Has the Tathāgata Prabhūtaratna sitting in the seven-jeweled stupa long after his parinirvāṇa come here to hear the Dharma? Furthermore, he inquired of the Tathāgata Prabhūtaratna, saying: “Are you at ease and without pain? O Bhagavat! Will your life be long and endured with patience? I now wish to see the body of the Buddha Prabhūtaratna. I entreat you, O Bhagavat, to manifest and show it to me.”

At that time the Buddha Śākyamuni said to the Buddha Prabhūtaratna: “This Bodhisattva Gadgadasvara wants to see you.”

Then, the Buddha Prabhūtaratna addressed Gadgadasvara, saying: “Splendid! Splendid! You have paid homage to the Buddha Śākyamuni and heard the Lotus Sutra, and have come here in order to see Mañjuśrī and others.”

(妙法蓮華經第二十四品 妙音菩薩之1)

妙法蓮華經卷第七

爾時釋迦牟尼佛。放大人相肉髻光明。及放眉間白毫相光。遍照東方百八萬億那由他恆河沙等諸佛世界。過是數已有世界。名淨光莊嚴。其國有佛。號淨華宿王智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。為無量無邊菩薩大眾恭敬圍繞而為說法。釋迦牟尼佛白毫光明遍照其國。爾時一切淨光莊嚴國中。有一菩薩名曰妙音。久已殖眾德本。供養親近無量百千萬億諸佛。而悉成就甚深智慧。得妙幢相三昧。法華三昧。淨德三昧。宿王戲三昧。無緣三昧。智印三昧。解一切眾生語言三昧。集一切功德三昧。清淨三昧。神通遊戲三昧。慧炬三昧。莊嚴王三昧。淨光明三昧。淨藏三昧。不共三昧。日旋三昧。得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光照其身。即白淨華宿王智佛言。世尊。我當往詣娑婆世界。禮拜親近供養釋迦牟尼佛。及見文殊師利法王子菩薩。藥王菩薩。勇施菩薩。宿王華菩薩。上行意菩薩。莊嚴王菩薩。藥上菩薩。爾時淨華宿王智佛告妙音菩薩。汝莫輕彼國生下劣想。善男子。彼娑婆世界。高下不平土石諸山穢惡充滿。佛身卑小。諸菩薩眾其形亦小。而汝身四萬二千由旬。我身六百八十萬由旬。汝身第一端正。百千萬福光明殊妙。是故汝往莫輕彼國若佛菩薩及國土生下劣想。妙音菩薩白其佛言。世尊。我今詣娑婆世界。皆是如來之力。如來神通遊戲。如來功德智慧莊嚴。於是妙音菩薩。不起于座身不動搖。而入三昧。以三昧力。於耆闍崛山去法座不遠。化作八萬四千眾寶蓮華。閻浮檀金為莖。白銀為葉。金剛為鬚。甄叔迦寶以為其臺。爾時文殊師利法王子。見是蓮華而白佛言。世尊。是何因緣先現此瑞。有若干千萬蓮華。閻浮檀金為莖。白銀為葉。金剛為鬚。甄叔迦寶以為其臺。爾時釋迦牟尼佛告文殊師利。是妙音菩薩摩訶薩。欲從淨華宿王智佛國。與八萬四千菩薩圍繞。而來至此娑婆世界。供養親近禮拜於我。亦欲供養聽法華經。文殊師利白佛言。世尊。是菩薩種何善本修何功德。而能有是大神通力。行何三昧。願為我等說是三昧名字。我等亦欲勤修行之。行此三昧。乃能見是菩薩色相大小威儀進止。唯願世尊。以神通力。彼菩薩來令我得見。爾時釋迦牟尼佛告文殊師利。此久滅度多寶如來。當為汝等而現其相。時多寶佛告彼菩薩。善男子來。文殊師利法王子。欲見汝身。于時妙音菩薩。於彼國沒。與八萬四千菩薩俱共發來。所經諸國六種震動。皆悉雨於七寶蓮華。百千天樂不鼓自鳴。是菩薩。目如廣大青蓮華葉。正使和合百千萬月。其面貌端正復過於此。身真金色。無量百千功德莊嚴。威德熾盛光明照曜。諸相具足。如那羅延堅固之身。入七寶臺上昇虛空。去地七多羅樹。諸菩薩眾恭敬圍繞。而來詣此娑婆世界耆闍崛山。到已下七寶臺。以價直百千瓔珞。持至釋迦牟尼佛所。頭面禮足奉上瓔珞。而白佛言。世尊。淨華宿王智佛。問訊世尊。少病少惱起居輕利安樂行不。四大調和不。世事可忍不。眾生易度不。無多貪欲瞋恚愚癡嫉妬慳慢不。無不孝父母不敬沙門邪見不善心不攝五情不。世尊。眾生能降伏諸魔怨不。久滅度多寶如來。在七寶塔中來聽法不。又問訊多寶如來。安隱少惱堪忍久住不。世尊。我今欲見多寶佛身。唯願世尊。示我令見。爾時釋迦牟尼佛語多寶佛。是妙音菩薩欲得相見。時多寶佛告妙音言。善哉善哉。汝能為供養釋迦牟尼佛。及聽法華經。并見文殊師利等。故來至此。

Bibiau Hxuad Lenhuex Qingx (zi-jap-snax-3)

Hitt sijun, Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad qongw uann jimgensix liauxau duiww Vuddyy qongw: Sewjunx! Sewjunx iauxx jairser!

Hitt sii, Zidgaut Cingjing Qongbingg Dikhing Vut qra Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad qongw: Senrlamjuw! Guaw liappuann ee sii qaur :ar, bedjin ee sii qaur :ar. Liw tangx anx cngg. Guaw e dirr qim’ia zip liappaunn. 

Ix qycc jixsi Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad qongxx, “Senrlamjuw! Guaw qra vudhuad qapp jiongww posad dua derjuw jiokhur hro liw, qycc qra anuttara-samyak-sambodhi ee hxuad iarr jiokhur hro liw, iarr qra samcenx daircenx ee cid vyw sewqair soxu vyxciu qapp vyxdaii, ixqip suisi ee jiongww tenzinn longxx qauhur hro liw. Guaw beddo liauxsu, soxu ee sarina iarr huwtog hro liw. Diyhh hro tuanvyr, siwqer sed qiong’iongw, diyhh kiw sxor cingx jxy tah.

Zucuw, Zidguat Cingjing Qongbingg Dikhing Vut bingrling Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad liauxau, dirr mii-buew zip liappuann. 

Hitt sijun, Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad knuar diyc Vuddyy beddo, visiongx qycc auwnauw. In'ui luanbo Vuddyy, ix dyrr iong haixhnua cutsanw ee dnuahniux jyr caa qiong’iongw vudsinx, liauxau qra siyx driau. Huew bet liauxau, kiyh sarina jyr veh-bxan sir-cingx xee vyw-quanr, laii kiw veh-bxan sir-cingx jxy tah, quann snax sewqair. Vudtah jonggiamm, qruar jerje donghuanx qapp iamxsnuar, hitt dingxbin qycc qruar jiongxjiongw hamlingg.

Hitt sijun, Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad qycc qaqi anxnex sniu qongxx, 'Guaw suizenn jyr jitt hy qiong’iongw, simlai iauxx bue buanxjiog. Guaw henrjai qaidongx qycc qiong'iongw sarina.' Ix dyrr qra jiongww posad dua derjuw qapp tenzinn, lringg, iarcex dringw itcer dairjiongr qongw, 'Linw diyhh itsimx-it'ir. Guaw jitmaw beh qiong’iongw Zidtuat Cingjing Qongbingg Dikhing Vut ee sarina.'

Jiaxee ue qongw liauw, ix dyrr dirr veh-bxan sir-cingx jxy tah taujingg siyx qaqi vah hog jonggiamm ee ciuxqud, siyx cid-bxan nng-cingx nii laii qiong’iongw, hro busor qriuu sniabunn ee dairjiongr qapp buliong asamkhya ee langg huatsimx dirr anuttara-samyak-sambodhi, hro inx longxx diamr dirr henr jiongxjiongw siksinx ee samadhi.

Hitt sijun, jiongww posad, tenzinn, langg, qapp asura dringw knuar diyc ix byy ciuxqud, iusimx, huanlyw, vi’aix, dyrr anxnex qongw, 'Jitt xee Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad si lanw ee suhu, qauwhuar lanw :ee. Mrqycc ix jitmaw ciuxqud siyx .kir, sinkux byy uanjuann.'

Hitt sii,  Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad dirr dairjiongr lairdew lip jitt xee sewguan, 'Guaw kiwsag nng qix ciuxqud, vitdnia e did diyc vut qimsig ee srinx. Narr si jinsit m si hiqew, hro guaw nng qix ciuxqud qycc kuehok cincniu ixjaw.'

Jitt xee sewguan qongw liauw, ciuxqud jurzenn kuehok, in’ui jitt xee posad hokdig qapp diwhui hordiong soxx drir. Hitt dangsii, samcenx daircenx sewqair cud lak jiongw dinxdang. Tnix lyc vyxhuex-ho. Itcer langg qapp tenzinn did diyc ixjaw m bad u :ee.” 

Vuddyy qra Siokser Ongg Huex Posad qongw, “Liw sniu sniaw kuanw?  Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad qamxx si vadd langg? Dyrr si Iyc Ongg posad lar. Ix siawsag sintew laii vowsix, jitt hy kuanw vowsix u buliong vaccingbanrig nayuta sowliong hiacc je vaiw. Siokser Ongg Huex! Narr u huatsimx beh did diyc anuttara-samyak-sambodhi :ee, tangx siyx jingxtauu, simrjiww jit qix kajingxtauu laii qiong’iongw vudtah, kacc sringr quer iong qoktow, sniadii, bow, qniaw, qapp samcenx daircenx qoktow ee sancuanx, ciurnaa, vix, qapp jiongxjiongw dinvyw laii qiong’iongw. 

Narr qycc u langg iong cid vyw ciongmuaw samcenx daircenx sewqair laii qiong’iongw vut, dua posad, pratyekabuddha, qapp arhat, jitt xee langg soxx did .diyc ee qongdig, kacc sux siurcii jitt vxo Bibiau Hxuad Lenhuex Qingx, simrjiww kacc sux siurcii sir qxur ee jimgensix qidiongx ee jit qxur. Siurcii jitt vxo qingx :ee hokvyr siongrr je.

Siokser Ongg Huex! Kyxviw itcer hycuanx qapp kelauu jiongxjiongw laujuiw lairdew, haiw si derr id, jitt vxo Bibiau Hxuad Lenhuex Qingx iarr si zucuw, dirr soxu Zulaii soxx enxsaud ee qingx lairdew jueww cim'yr qycc jueww qongxdai. Qycc kyxviw Too Snuax, Ox Snuax, Cakravada (Siyw Tic’uii) Snuax, Mahacakravada (Dua Tic’uii) Snuax, qapp Jap Vyw Snuax, dirr soxu snuax lairdew, Sumeru Snuax si derr id, jitt vxo Bibiau Hxuad Lenhuex Qingx iarr si zucuw, dirr soxu qingx lairdew vaii siongrr quann. Qycc kyxviw dirr soxu cnxix lairdew, Guec si derr id, jitt vxo Bibiau Hxuad Lenhuex Qingx iarr si zucuw, dirr cenbanrig jiongxjiongw qinghuad lairdew jueww derr id qngx. Qycc kyxviw zidtauu tangx druu kir jiongxjiongw oamr, jitt vxo qingx iarr si zucuw, tangx puar itcer vutsen ee oamr. Qycc kyxviw dirr jiongww siyw ongg lairdew, dngw lenw singwongg vaii derr id, jitt vxo qingx iarr si zucuw, dirr soxu qingx lairdew jueww junquir. Qycc kyxviw Sakra si snax-jap-snax tnix ee ongg, jitt vxo qingx iarr si zucuw, si soxu qingx ee ongg. Qycc kyxviw Dua Brahma Ten'ongg si itcer jiongwsingx ee laruve, jitt vxo qingx iarr si zucuw, si itcer henzinn qapp singwzinn, u decc yc qapp benw qycc yc, ixqip huad potesimx :ee ee laurve. Qycc kyxviw itcer huanhux lairdew, srotaapanna, sakrdagamin, anagamin, qapp arhat, pratyekabuddha si derr id, jitt vxo qingx iarr si zucuw, dirr itcer Zulaii soxx enxsuad, posad soxx enxsuad, iacc sniabunn soxx enxsuad ee jerje qinghuad lairdew vaii derr id. U siucii jitt vxo qingdenw :ee iarr si zucuw, dirr itcer jiongwsingx lairdew iarr si derr id. Itcer sniabunn qapp pratyekabuddha lairdew, posad si derr id. Jitt vxo qingx iarr si zucuw, dirr itcer qinghuad lairdew vaii derr id. Kyxviw Vut si huat’ongg, jitt vxo qingx iarr si zucuw, si soxu qingx lairdew ee ongg.

Siokser Ongg Huex! Jitt vxo qingx tangx qiur itcer jiongwsingx, jitt vxo qingx tangx hro itcer jiongwsingx lirkuix jiongxjiongw tongwkow qapp huanlyw, jitt vxo qingx tangx dua dua lirig itcer jiongwsingx, hro inx ee guanrbang did diyc buanxjiog. Cincniu cingliangg ee dii tangx hro itcer cuir dax :ee muaxjiog, cincniu qnuaa :ee did diyc huew, cincniu teh teh :ee did diyc snxax, cincniu siongzinn did diyc bexjuw, cincniu qniaw did diyc laurbuw, cincniu beh quewdo :ee did diyc junn, cincniu puawvni :ee did diyc idi, cincniu dirr oamr lairdew :ee did diyc dinghuew, cincniu sanwciah :ee did diyc vyw, cincniu zinbinn did diyc ongg, cincniu siongqow did diyc haiw, cincniu huexvew siauduu amr. Jitt vxo Bibiau Hxuad Lenhuex Qingx iarr si zucuw, tangx hro jiongwsingx li itcer kow qapp itcer vnirtniar, tangx tauw kuix itcer snesiw ee qad. Narr u langg tniax diyc jitt vxo Bibiau Hxuad Lenhuex Qingx, bylun qaqi causiaw iacc qiyr langg’ causiaw, soxx did .diyc ee qongdig, ixx vut ee diwhui laii diusuanr, iarr kap be diyc vnix. Narr causiaw jitt vxo qingceh, qycc iong huex, hniux, judui, siyx hniux, hniubuac, buah hniux, dongrhuanx, iamxsnuar, ihok, jiongxjiongw ee dingx, soiuu-dingx, iudingx, jiongxjiongw pangx iudingx, campaka iudingx, sumana iudingx, patala iudingx, varsika iudingx, qapp navamalika iudingx qiong'iongw, soxx did .diyc ee qongdig iarr buliong.

Siokser Ongg Huex! Narr u langg tniax diyc Iyc Ongg Posad ee qiwsu, iarr did diyc buliong buvenx ee qongdig. Narr u luxzinn tniax diyc jitt xee Iyc Ongg Posad ee qiwsu qycc tangx siurcii :ee, ix jitt xee luxsinx si jinrbuew, be qycc snix jyr jabow :ee. Dirr Zulaii beddo liauxau go-vah nii lairdew, narr u luxzinn tniax diyc jitt vxo qingdenw jiauww enxsuad :ee siuhing, dirr sniwmia qetsog dyrr tangx kir Amitayu ee Sukhavati anlok sewqair, dua posad qra uii lehh ee soxjai, an' lenhuex huewsnix, jre dirr vyxjy dingxquann, be qycc in'ui tamsimx qapp iokbong huatnauw, iarr be qycc in'ui siurkir qapp gucix huatnauw, iarr be qycc in'ui qyban qapp jigdor jiaxee uwuer huatnauw, did diyc posad ee sintongx, jingwgo diyc diamr dirr byy snesiw ee jinliw. Jingwgo diyc jitt hy jinliw liauxau, ganw-qinx cingjing. Iong jitt hy cingjing ee ganw-qinx, tangx knuar diyc cid-vah-bxan nng-cingx ig nayuta Ganges Hyy suax sowliong ee jiongww Vut Zulaii. Hitt sii, jiongww vut dirr hng hng e qiongrdongg ylyw qongxx, 'Jin’ hyw, jin’ hyw! Senrliamjuw! Liw tangx dirr Sakyamuni Vut ee huatmngg lairdew, siurcii, togsiong, qapp suky jitt vxo qingx, qycc uirr vadd langg enxsuad, soxx did diyc ee hokdig buliong buvenx, huew berdangr siyx, juiw berdangr qra lrauu .kir. Liw ee qongdig, jit-cingx xui vut dauwdin qongw iarr berdangr qongw jin. Liw jitmaw ixqingx tangx puar soxu xmoo, huixhuai snex-siw ji' qunx, jiongxjiongw qitax ee digzinn longxx virr siuabet. Senrlamjuw! Vaccingx xui vut iong sintongx-lat qiongrdongg siuxho liw, dirr itcer sewqanx ee tenzinn qapp langg diongqanx byy cinniu liw :ee. Dandanx Zulaii ixgua, soxu sniabunn, pratyekabuddha, simrjiww posad ee diwhui qapp sendnia, longxx ham' liw be viw .did.'

Siokser Ongg Huex! Jitt xui posad singjiu jitt hy qongdig qapp diwhui ee lat. Narr u langg tniax diyc Iyc Ongg Posad ee qiwsu, tangx duer lecc hnuahiw qapp ylyw :ee, jitt xee langg dirr henrser, cuir-lai dniardnia cud cnix lenhuex ee pangbi, sinkux ee mngqngxkangx dniardnia cud Gutauu Snuax dnuahniux ee panbi, soxx did .diyc ee qongdig cincniu dingxbin soxx qongw :ee. Soxiw qongxx, Siokser Ongg huex! Guaw qra jitt xee Iyc Ongg Posad ee qiwsu jiokhur hro liw. Guaw beddo liauxau, go-vah nii lairdew, diyhh dirr Jambudvipa siwqer suanqangw qapp tuanvyr, m tangx hro duanrjuat, m tangx hro okmoo, xmoo ee juxbinn, jiongww tenzinn, lringg, iarcex, qapp kumbhanda dringw did diyc hongven. Siokser Ongg Huex! Liw diyhh iong sintongx ee lat siuxho jitt vxo qingx. Si anwjnuaw lehh? Jitt vxo qingx dyrr si Jambudvipa ee langg puawvni-sii ee liong’iyc. Narr u langg puawvni, tniax diyc jitt vxo qingx, vni jiksii siauduu, be lau be siw. Siokser Ongg Huex! Liw narr knuar diyc u siurcii jitt vxo qingx :ee, ingqaix iong cnix lenhuex drew hniubuah laii qiong’iongw, laii ia dirr ix ee sinkudingw. Ia liauw, diyhh anxnex sniu qongxx, 'Jitt xee langg byy zuarr quw vitdnia e cruw cauw jre dirr dyrniuu, puar jiongww xmoo-qunx, e cuex huatlee, qongr dua huatqow, dro itcer jiongwsingx lirkuix snix-lau-vne-siw ee haiw.' Soxiw qongxx qriuu vuddy :ee, knuar diyc u siurcii jitt vxo qingdenw :ee, ingdongx snix cud jitt jiongw qiongqingr ee simx."

Enxaud jitt xee Iyc Ongg Posad ee qiwsu ee sii, u veh-bxan sir-cingx xee posad did diyc liauxqaiw itcer jiongwsingx gixgenn ee dharani. Je Vyw Zulaii dirr vyxtah lairdew, ylyw Siokser Ongg Huex Posad qongxx, “Jin’ hyw, jin’ hyw! Siokser Ongg Huex! Liw singjiu vutkyw-sugi ee qongdig, erhiauw mng Sakyamuni Vut jitt hy dairjir, lirig buliong itcer jiongwsingx.”

 

(The Lotus Sutra - Chapter XXIII Ancient Accounts of Bodhisattva Bhaiṣajyarāja 3)

“Thereupon Bodhisattva Sarvarūpasaṃdarśana, having spoken this verse, addressed the Buddha, saying: O Bhagavat! The Bhagavat is yet in this world! 

“Then the Buddha Candrasūryavimalaprabhāsaśrī said to Bodhisattva Sarvarūpasaṃdarśana: O son of a virtuous family! The time of my parinirvāṇa has come. The time of extinction has come. I ask you now to prepare my bed. I will enter parinirvāṇa tonight. 

“The Buddha said again to Bodhisattva Sarvarūpasaṃdarśana: O son of a virtuous family! I entrust you with the Buddha-Dharma, and all the bodhisattvas and great śrāvakas as well as the Dharma for highest, complete enlightenment. I will also entrust you with the sevenjeweled world, all the jeweled trees, jeweled platforms, and the devas who are my servants in the great manifold cosmos. After my parinirvāṇa I will also entrust you with all my relics. You should distribute them far and wide and pay them homage. You should also erect a great many thousands of stupas. 

“Having addressed Bodhisattva Sarvarūpasaṃdarśana in this way, the Buddha Candrasūryavimalaprabhāsaśrī entered parinirvāṇa in the last watch of that night. 

“Thereupon, having seen the Buddha’s parinirvāṇa, Bodhisattva Sarvarūpasaṃdarśana was grieved and saddened, and longed and yearned for the Buddha. Having prepared a pyre with sandalwood from the inner seacoast of Mount Sumeru, he cremated the Buddha’s body in homage. After the fire had gone out, he collected all the relics. He had eighty-four thousand jeweled urns made and erected eighty-four thousand stupas as high as three worlds. They were adorned with poles from which hung all kinds of banners and canopies and various kinds of jeweled bells. 

“Then Bodhisattva Sarvarūpasaṃdarśana thought this: Although I have paid tribute in this way, I am not yet satisfied. I will now further pay homage to the relics. 

“Then he spoke to all the great assemblies of bodhisattvas, great śrāvakas, devas, nāgas, and yakṣas, saying: You should pay full attention: I will now pay homage to the relics of the Buddha Candrasūryavimalaprabhāsaśrī. 

“Having said these words, he made an offering before the eighty-four thousand stupas by burning his arms adorned with hundreds of merits for seventy-two thousand years. He thus made innumerable śrāvakas and immeasurable, incalculable people set forth toward highest, complete enlightenment. All of them were made to dwell in the samādhi called sarvarūpasaṃdarśana. 

“At that time all the bodhisattvas, devas, humans, and asuras saw that his arms were missing and became grieved and distressed. They said: This Bodhisattva Sarvarūpasaṃdarśana is our teacher. He has led and inspired us. He has now burned his arms, and his body is deformed. 

“Then Bodhisattva Sarvarūpasaṃdarśana made a vow and said to the great assembly: I have abandoned both my arms, and I shall definitely attain the golden body of the Buddha. If this is true and not false, then may both arms be restored as before. 

“Because this bodhisattva was endowed with profound merit and wisdom, after he had made this vow his arms recovered spontaneously. At that very time the great manifold cosmos quaked in six ways. It rained jeweled flowers from the heavens and all the devas and humans experienced an unprecedented marvel.” 

The Buddha addressed Bodhisattva Nakṣatrarājasaṃkusumitābhijña, saying: “What do you think about this? Is Bodhisattva Sarvarūpasaṃdarśana someone unknown to you? He is none other than this Bodhisattva Bhaiṣajyarāja. He undertook the practice of giving by abandoning his body immeasurable hundreds of thousands of myriads of koṭis of nayutas of times in this way. O Nakṣatrarājasaṃkusumitābhijña! If there is anyone who sets forth and wishes to attain highest, complete enlightenment, he should pay homage to the stupas of the Buddha by burning either a finger or a toe. He is superior to those who pay homage by giving their countries and cities, their wives and children, or the mountains, forests, rivers, ponds, and many other rare treasures. 

“If there is anyone who pays homage to all the buddhas, great bodhisattvas, pratyekabuddhas, and arhats by filling the great manifold cosmos with the seven precious treasures, the merit of this person will not be equal to the surpassing merit of one who receives and holds to even a single verse consisting of four lines of the Lotus Sutra. 

“O Nakṣatrarājasaṃkusumitābhijña! Just as the ocean is the greatest of streams and rivers and of all waters, this Lotus Sutra is the most profound of the sutras taught by the Tathāgatas. Just as Mount Sumeru is the greatest of mountains—greater than Earth Mountain, Black Mountain, Mount Cakravāḍa, Mount Mahācakravāḍa, and the ten jeweled mountains—this Lotus Sutra is the greatest of the sutras. Just as the moon is the greatest among all the stars, this Lotus Sutra is the most illuminating of the thousands of koṭis of sutras. Just as the sun destroys darkness, in the same way this sutra destroys the darkness of erring thought. Just as the noble emperor is the best of all the kings, this sutra is the noblest of all the sutras. Just as Śakra is the king of the thirtythree devas, this sutra is the King of Sutras. Just as Great Brahma is the father of all the sentient beings, in the same way this sutra is the father of all the wise, the noble, those who have more to learn and those who do not, and those in whom the thought of enlightenment has awakened. Just as those who have entered the stream of the teaching (srota-āpannas), those who are to return to this world once again (sakṛdāgāmins), those who are never to return (anāgāmins), arhats, and pratyekabuddhas are the best of all the common people, in the same way this is the best of all the sutras taught by all the Tathāgatas, bodhisattvas, or śrāvakas. 

“Those who hold to thissutra are the best of allsentient beings. The bodhisattvas are the best of allśrāvakas and pratyekabuddhas. In the same way, this sutra isthe best of allsutras.Just asthe Buddha isthe King of the Dharma, this sutra is the King of Sutras. 

“O Nakṣatrarājasaṃkusumitābhijña! This sutra saves all sentient beings. This sutra makes all sentient beings free from suffering. This sutra greatly benefits all sentient beings and brings their aspirations to fulfillment, just as a clear, cool pond satisfies the thirsty, as a fire satisfies those suffering from cold, as clothes for the naked, as a caravan leader for merchants, as a mother for her children, as a boat for the traveler, as a physician for the sick, as a lamp for the gloom, as a treasure for the poor, as a king for the people, as the sea for traders, and a torch for those in darkness. In the same way, this Lotus Sutra frees sentient beings from every suffering, all the pains and bonds of illness and of birth and death. If there is anyone who hears this Lotus Sutra, copies it, or moves others to copy it, their merit will be limitless even if it is measured through the Buddha’s wisdom. If there is anyone who copies it and pays it tribute with flowers, perfumes, necklaces, burning incense, scented powders, fragrant ointments, banners, canopies, clothes, various kinds of ghee lamps, oil lamps, fragrant oil lamps, lamps of oil made from campaka, sumanas, pāṭala, vārṣika, and navamālikā trees, that person’s merit will also be immeasurable. 

“O Nakṣatrarājasaṃkusumitābhijña! If there is anyone who hears this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja,’ they will attain immeasurable and limitless merit. If there is any woman who hears and holds to this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja,’ she will never be reborn with a female body. If there is any woman five hundred years after the parinirvāṇa of the Tathāgata who hears this sutra and practices according to the teaching, she will immediately reach the dwelling of the Buddha Amitāyus in the Sukhāvatī world, surrounded by great bodhisattvas, and will be born on a jeweled seat in a lotus flower. Never again troubled by the [three poisons] of greed, anger, or ignorance, by arrogance or jealousy, he will attain the bodhisattva’s transcendent powers and the acceptance of the nonorigination of all dharmas. After attaining this acceptance, his faculty of sight will be pure; and with this pure eye faculty, he will see all the Buddha Tathāgatas, equal in number to the sands of seventy-two million koṭis of nayutas of Ganges Rivers. At that time all the buddhas will praise him from afar, saying: Splendid! Splendid! Son of a virtuous family! You have preserved, recited, and contemplated this sutra from the teachings of the Buddha Śākyamuni and taught it to others. The merit you have obtained is immeasurable and limitless. Even fire cannot burn it. Even water cannot wash it away. Even thousands of buddhas cannot give a complete description of your merit. You have already destroyed the māras. You have already conquered the armies of birth and death. You have defeated all enemies. O son of a virtuous family! Hundreds of thousands of buddhas together protect you with their transcendent powers. There is no one equal to you among the devas and humans of the entire world. With the exception of the Tathāgata, the wisdom and meditation of all śrāvakas, pratyekabuddhas, and bodhisattvas can never equal yours. 

“O Nakṣatrarājasaṃkusumitābhijña! Such is the power of the merit and wisdom that this bodhisattva has perfected. If there is anyone who hears this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja,’ rejoices in it, and praises it well, in his present life he will always exhale the fragrance of blue lotus flowers from his mouth and will always emit the fragrance of the sandalwood on Mount Oxhead from his pores. The benefits of the qualities he has obtained are just as mentioned above. For this reason, O Nakṣatrarājasaṃkusumitābhijña, I will entrust you with this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja.’ During the period of five hundred years after my parinirvāṇa you must spread it far and wide in Jambudvīpa and not allow it to be destroyed. You must not give Māra and his men, or the devas, nāgas, yakṣas, and kumbhāṇḍa demons any chance of destroying it. O Nakṣatrarājasaṃkusumitābhijña! You should protect this sutra with your transcendent power. Why is this? Because this sutra is good medicine for the ills of the people of Jambudvīpa. If there is any sick person who hears this sutra, his illness will disappear, and he will neither die nor grow old. O Nakṣatrarājasaṃkusumitābhijña! If you see anyone who holds to this sutra, you should scatter blue lotus flowers full of scented powder on him. After scattering them, you should think like this: This man will before long destroy the army of Māra, sitting on the grass-covered terrace of enlightenment. He will blow the conch of the Dharma, beat the drum of the great Dharma, and ferry all sentient beings across the ocean of old age, illness, and death. Therefore, if those seeking the buddha path see those who hold to this sutra, the thought of respect should awaken in them.” 

When this chapter, “Ancient Accounts of Bodhisattva Bhaiṣajyarāja,” was being taught, eighty-four thousand bodhisattvas attained the dhāraṇī of understanding the speech of all sentient beings. The Tathāgata Prabhūtaratna in the jeweled stupa praised Bodhisattva Nakṣatrarājasaṃkusumitābhijña, saying: “Splendid! Splendid! O Nakṣatrarājasaṃkusumitābhijña! You have attained marvelous merit, for you have questioned the Buddha Śākyamuni about these things and benefited all of the immeasurable numbers of sentient beings.”

(妙法蓮華經第二十三品 藥王菩薩本事之3)

爾時一切眾生憙見菩薩。說是偈已。而白佛言。世尊。世尊猶故在世。爾時日月淨明德佛告一切眾生憙見菩薩。善男子。我涅槃時到。滅盡時至。汝可安施床座。我於今夜當般涅槃。又勅一切眾生憙見菩薩。善男子。我以佛法囑累於汝。及諸菩薩大弟子。并阿耨多羅三藐三菩提法。亦以三千大千七寶世界。諸寶樹寶臺。及給侍諸天。悉付於汝。我滅度後所有舍利。亦付囑汝。當令流布廣設供養。應起若干千塔。如是日月淨明德佛。勅一切眾生憙見菩薩已。於夜後分入於涅槃。爾時一切眾生憙見菩薩。見佛滅度悲感懊惱。戀慕於佛。即以海此岸栴檀為[卄/積]。供養佛身。而以燒之。火滅已後。收取舍利。作八萬四千寶瓶。以起八萬四千塔。高三世界。表剎莊嚴。垂諸幡蓋懸眾寶鈴。爾時一切眾生憙見菩薩。復自念言。我雖作是供養心猶未足。我今當更供養舍利。便語諸菩薩大弟子。及天龍夜叉等一切大眾。汝等當一心念。我今供養日月淨明德佛舍利。作是語已。即於八萬四千塔前。然百福莊嚴臂。七萬二千歲而以供養。令無數求聲聞眾無量阿僧祇人發阿耨多羅三藐三菩提心。皆使得住現一切色身三昧。爾時諸菩薩天人阿修羅等。見其無臂憂惱悲哀。而作是言。此一切眾生憙見菩薩。是我等師。教化我者。而今燒臂身不具足。于時一切眾生憙見菩薩。於大眾中立此誓言。我捨兩臂。必當得佛金色之身。若實不虛。令我兩臂還復如故。作是誓已自然還復。由斯菩薩福德智慧淳厚所致。當爾之時。三千大千世界六種震動。天雨寶華。一切人天得未曾有。佛告宿王華菩薩。於汝意云何。一切眾生憙見菩薩。豈異人乎。今藥王菩薩是也。其所捨身布施如是。無量百千萬億那由他數。宿王華。若有發心欲得阿耨多羅三藐三菩提者。能燃手指乃至足一指供養佛塔。勝以國城妻子及三千大千國土山林河池諸珍寶物而供養者。若復有人。以七寶滿三千大千世界。供養於佛及大菩薩辟支佛阿羅漢。是人所得功德。不如受持此法華經。乃至一四句偈其福最多。宿王華。譬如一切川流江河諸水之中。海為第一。此法華經亦復如是。於諸如來所說經中。最為深大。又如土山黑山小鐵圍山大鐵圍山及十寶山。眾山之中須彌山為第一。此法華經亦復如是。於諸經中最為其上。又如眾星之中。月天子最為第一。此法華經亦復如是。於千萬億種諸經法中。最為照明。又如日天子能除諸闇。此經亦復如是。能破一切不善之闇。又如諸小王中。轉輪聖王最為第一。此經亦復如是。於眾經中最為其尊。又如帝釋。於三十三天中王。此經亦復如是。諸經中王。又如大梵天王。一切眾生之父。此經亦復如是。一切賢聖學無學。及發菩薩心者之父。又如一切凡夫人中。須陀洹斯陀含阿那含阿羅漢辟支佛為第一。此經亦復如是。一切如來所說。若菩薩所說。若聲聞所說。諸經法中最為第一。有能受持是經典者。亦復如是。於一切眾生中亦為第一。一切聲聞辟支佛中菩薩為第一。此經亦復如是。於一切諸經法中最為第一。如佛為諸法王。此經亦復如是。諸經中王。宿王華。此經能救一切眾生者。此經能令一切眾生離諸苦惱。此經能大饒益一切眾生。充滿其願。如清涼池。能滿一切諸渴乏者。如寒者得火。如裸者得衣。如商人得主。如子得母。如渡得船。如病得醫。如暗得燈。如貧得寶。如民得王。如賈客得海。如炬除暗。此法華經亦復如是。能令眾生離一切苦一切病痛。能解一切生死之縛。若人得聞此法華經。若自書。若使人書。所得功德。以佛智慧籌量多少不得其邊。若書是經卷。華香瓔珞。燒香末香塗香。幡蓋衣服。種種之燈酥燈油燈諸香油燈。瞻蔔油燈。須曼那油燈。波羅羅油燈。婆利師迦油燈。那婆摩利油燈供養。所得功德亦復無量。宿王華。若有人聞是藥王菩薩本事品者。亦得無量無邊功德。若有女人聞是藥王菩薩本事品。能受持者。盡是女身後不復受。若如來滅後後五百歲中。若有女人。聞是經典如說修行。於此命終。即往安樂世界阿彌陀佛大菩薩眾圍繞住處。生蓮華中寶座之上。不復為貪欲所惱。亦復不為瞋恚愚癡所惱。亦復不為憍慢嫉妬諸垢所惱。得菩薩神通無生法忍。得是忍已。眼根清淨。以是清淨眼根。見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共讚言。善哉善哉。善男子。汝能於釋迦牟尼佛法中。受持讀誦思惟是經為他人說。所得福德無量無邊。火不能燒。水不能漂。汝之功德千佛共說不能令盡。汝今已能破諸魔賊壞生死軍。諸餘怨敵皆悉摧滅。善男子。百千諸佛以神通力共守護汝。於一切世間天人之中無如汝者。唯除如來。其諸聲聞辟支佛乃至菩薩智慧禪定。無有與汝等者。宿王華。此菩薩成就如是功德智慧之力。若有人聞是藥王菩薩本事品。能隨喜讚善者。是人現世口中常出青蓮華香。身毛孔中。常出牛頭栴檀之香。所得功德如上所說。是故宿王華。以此藥王菩薩本事品。囑累於汝。我滅度後後五百歲中。廣宣流布於閻浮提無令斷絕。惡魔魔民諸天龍夜叉鳩槃茶等得其便也。宿王華。汝當以神通之力守護是經。所以者何。此經則為閻浮提人病之良藥。若人有病。得聞是經病即消滅。不老不死。宿王華。汝若見有受持是經者。應以青蓮花盛滿末香供散其上。散已作是念言。此人不久。必當取草坐於道場破諸魔軍。當吹法螺擊大法鼓。度脫一切眾生老病死海。是故求佛道者。見有受持是經典人。應當如是生恭敬心。說是藥王菩薩本事品時。八萬四千菩薩。得解一切眾生語言陀羅尼。多寶如來於寶塔中。讚宿王華菩薩言。善哉善哉。宿王華。汝成就不可思議功德。乃能問釋迦牟尼佛如此之事。利益無量一切眾生。

Bibiau Hxuad Lenhuex Qingx (zi-jap-snax-2)

Jimgensix qongw liauw, ix qra laurve qongw: Zidguat Cingjing Qongbingg Dikhing Vut jitmaw iauxx dilehh. Guaw jinwjingg qiong’iongw vut liauw, did diyc liauxqaiw itcer jiongwsingx gixgenn ee dharani, qycc tniax diyc jitt vxo Bibiau Hxuad Lenhuex Qingx lairdew veh-vah jit-cingx banrig nayuta, kamkara, bimbara, aksobhya hiacc je ee jimgensix. Dairongg! Guaw dnaxx diyhh dngw kir qiong’iongw jitt xui vut.

Qongw liauw, ix dyrr jre kiw kir cid vyw ee quandaii, sringx qaur cid jangg tala-ciu hiacc quann ee kongdiongx, jen’ongw qaur vut ee soxjai, tauu qapp bin kap vut ee kax vair, habjiongw iong jimgensix janwtanr vut:

Gan'iongg qik qibiau

Qongbingg jiyr sibhongx

Guaw bad qiong’iongw

Henrjai qycc dngw laii diauqin

(The Lotus Sutra - Chapter XXIII Ancient Accounts of Bodhisattva Bhaiṣajyarāja 2)

“After having spoken these verses, he addressed his father, saying: The Buddha Candrasūryavimalaprabhāsaśrī is now in this world. Having previously paid homage to the Buddha, I attained the dhāraṇī of understanding the speech of all sentient beings and heard eight hundred thousands of myriads of koṭis of nayutas of verses and tens of billions of verses, hundreds of billions of verses and thousands of billions of verses of the Lotus Sutra. O Great King, I will now once again pay homage to this buddha. 

“Having spoken this, he sat on the seven-jeweled platform and ascended into the air as high as seven tāla trees. Having come before the Buddha, he bowed until his forehead touched the Buddha’s feet. He praised the Buddha in verse with his ten fingers pressed together, saying: 

Your countenance is rare and wonderful. 

Your brilliance illuminates the ten directions. 

Once, long ago, 

I paid you homage. 

I now come to behold you again.

(妙法蓮華經第二十三品 藥王菩薩本事之2)

說是偈已。而白父言。日月淨明德佛。今故現在。我先供養佛已。得解一切眾生語言陀羅尼。復聞是法華經。八百千萬億那由他。甄迦羅。頻婆羅。阿閦婆等偈。大王。我今當還供養此佛。白已即坐七寶之臺。上昇虛空高七多羅樹。往到佛所頭面禮足合十指爪。以偈讚佛。

　容顏甚奇妙　　光明照十方

　我適曾供養　　今復還親覲

Bibiau Hxuad Lenhuex Qingx (zi-jap-snax-1)

 

Derr Zi-jap-snax Pinw: Iyc Ongg Posad ee Qiwsu 

Hitt sijun, Naksatrarajasamkusumitabhijna (Siokser Ongg Huex) Posad qra Vuddyy qongw, “Sewjunx! Bhaisajyaraja(Iyc Ongg) Posad si anwjnuaw dirr syvyy sewqair decc qnia’iuu? Sewjunx! Jitt xui Iyc Ongg Posad u siuhak quer quixnarr vaccingbanrig nayuta ee koxhingg. Jin’ hyw, Sewjunx! Hibang liw siyw qaixsueh .jit .xe. Jiaxee tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga, sriok langg qapp byy sriok langg :ee, qycc qitax qoktow jerje posad, ixqip sniabunn dairjiongr dringw, inx tniax liauw longxx e hnuahiw.”

Hitt sijun, Vuddyy qra Naksatrarajasamkusumitabhijna Posad qongw, “Quewkir buliong Ganges Hyy suax ee sowliong ee qiab u jit xui vut, qiyr jyr Candrasuryavimalaprabhasasrī (Zidguat Cingjing Qongbingg Dikhing) 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 u veh-jap-ig dua posad mahasattva, cid-jap-zi diauu Ganges Hyy suax sowliong ee dua sniabunn dairjiongr. Vut ee siurbing si sir-bxan nng-cingx qiab, posad ee siurbing iarr qangrkuanw. Hitt xee qoktow byy luxzinn, dergak, gyrquiw, jingsnix, asura dringw, iarr byy qokk jiongw jailan. Toxde vnitnaw cincniu ciuxjniuw, si liulii jy :ee. Iong vyxciu laii jonggiamm, vyw-dniuwlii kamr dirr dingxbin, u qruar vyxhuex qapp donghuanx. Vyw-quanr qapp hniuloo dirr qoktow-lai jit siwqer si. Qycc u cid vyw jyr ee quandaii, jit jangg ciu dyrr u jit xee quandaii. Ciu li quandaii be ciauquer sria jit qix jnxir hiacc hng. Jiaxee vyxciu, longxx u posad qapp sniabunn dirr erkax jre. Muixx jit xee vyxdaii dingxbin longxx u vac’ig ee jiongww tenzinn decc enxjaur imgak laii janwtanr vut dongwjyr qiong’iongw. Hitt sijun, hitt xui vut uirr Sarvarupasamdarsana (Itcer Jiongwsingx Hnuahiw Knuar .Qnir) Posad, jerje posad, ixqip jerje sniabunn dairjiongr enxsuad Bibiau Hxuad Lenhuex Qingx. Jitt xui Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad hnor hagsip koxhingg, dirr Zidguat Cingjing Qongbingg Dikhing Vut ee huatmngg lairdew, jingjinr qinghingg, itsimx qriuu vut. Muaw jit-bxan nng-cingx nii liauxau, did diyc sarvarupasamdarsana (henr jiongxjiongw siksinx) ee samadhi. Did diyc jitt hy samadhi liauxau, simlai dua hnuahiw, ix dyrr anxnex sniu: Guaw did diyc henr itcer siksinx ee samadhi, longxx si in'ui tniax diyc Bibiau Hxuad Lenhuex Qingx ee ligliong. Guaw dnaxx diyhh qiong’iongw Zidguat Cingjing Qongbingg Dikhing Vut qapp Bibiau Hxuad Lenhuex Qingx.

Ix jiksii zip kir jitt xee samadhi, dirr kongdiongx lyc mandarava qapp dua mandarava huex-ho. Ding qycc ox ee dnuahniu ee iuwbuac muaw kongxdiongx, cincniu hunn jikju lyc .lyc. Qycc lyc haixhnua cud ee dnuahniu, Jitt hy dnuahniux, lak jux dyrr qewdat siongdongx syvyy sewqair. Ix iong jex laii qiong’iongw vut. Zucuw qiong’iongw liauw, ix an’ samadhi kiw .laii, qaqi anxnex sniu: Guaw suizenn ixx sintongx-lat qiong’iongw vut, vutzuu iong sinkux qiong’iongw.

Ix dyrr pnri qokk jiongw hniux, jendnuaa, zuxhniux, ciokhniux, dinghniux, dimhniux, qapp qxax-hniux. Ix qycc limx kampaka dringw jerje huex ee pangx iuu. Muaw jit-cingx nng-vah nii liauxau, ix iong pangx iuu buah srinx, dirr Zidguat Cingjing Qongbingg Dikhing Vut binrjingg, iongx tnidingw ee vyxix dnii qaqi ee sinkux, quanr jiongxjiongw pangx iuu, ixx sintongx-lat he guan hro qaqi ee sinkux dyc huew, qongbingg jiyr venww veh-jap-ig diauu Ganges Hyy suax ee sowliong hiacc je ee sewqair. Qidiongx ee jiongww vut qang sijun ylyw qongxx, 'Jin’ hyw, jin’ hyw! Senrlamjuw, jex jiacc si jinjniar jingjinr, jiacc si jinjniar iong Hxuad qiong’iongw Zulaii. Narr iong huex, hniux, judui, siyx hniux, hniubuah, buah hniux, qinr-vnxee, donghuanx, iamxsnuar, qapp haixhnua cud ee dnuahniu dringw jiaxee jiongxjiongw mic qiong’iongw, iarr viw vutqib. Qaxsuw iong qoktow, sniadii, bow, iacc qniaw vowsix iarr viw vutqib. Senrlamjuw, jex qiyr jyr jueww derr id ee vowsix, dirr soxu vowsix lairdew jueww junquir jueww siongrdingw, in'ui si iong Hxuad decc qiong’iongw jiongww Zualii.'

Jiaxee ue qongw liauw, soxu longxx diamrjing. Ix sinkux ee huew siyx jit-cingx nng-vah nii, qingquer jiacc quw, sinkux jiacc siyx jin. Itcer Jiongwsingx Hnuahiw Knuar .Qnir Posad jyr jitt hy Hxuad ee qiong’iongw, sniwmia liauxqed liauxau, qycc dirr Zidguat Cingjing Qongbingg Dikhing Vut ee qoktow, Vimaaladatt (Cingjing Dikhing) Ongg ee cur cutsir. Ix hutzenn huawsingx, tiappuann jre lehh, iong jimgensix qra ix ee laurve qongw:

Dairongg qaidongx jaix

Guaw qniaa laii qaur hitt xui

Jiksii did diyc itcer

Henr jiongxjiongw siksinx ee samadhi

Unkunn sidjenr dua jingjinr

Siawsag soxx air ee sinkux

Qiong’iongw hro Sewjunx

Uirr qriuu busiong ee diwhui

(The Lotus Sutra - Chapter XXIII Ancient Accounts of Bodhisattva Bhaiṣajyarāja 1)

Thereupon Bodhisattva Nakṣatrarājasaṃkusumitābhijña addressed the Buddha, saying: “O Bhagavat, why does Bodhisattva Bhaiṣajyarāja wander in this sahā world? O Bhagavat, this Bodhisattva Bhaiṣajyarāja has performed hundreds of thousands of myriads of koṭis of nayutas of difficult and arduous practices. Splendid, O Bhagavat! I entreat you to explain it even a little, so that all the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans, and also the assemblies of the bodhisattvas who have come from the other lands and these śrāvakas, will rejoice on hearing it.” 

Then the Buddha spoke to Bodhisattva Nakṣatrarājasaṃkusumitābhijña, saying: “In the remote past, beyond kalpas as immeasurable as the sands of the Ganges River, there was a buddha called Candrasūryavimalaprabhāsaśrī, an Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, WellDeparted, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. With this buddha were eighty koṭis of great bodhisattva mahāsattvas and an assembly of great śrāvakas, as many as the sands of seventy-two Ganges Rivers. The lifespan of this buddha was forty-two thousand kalpas, and the lifespans of the bodhisattvas were also equal to this. In his land there were no women, no hell-dwellers, no hungry ghosts, no animals, no asuras, and no calamities. The land was level like the palm of one’s hand and was made of lapis lazuli. It was adorned with jeweled trees, and was covered with jeweled canopies with various hanging, flowered banners. This world was filled with jeweled vases and incense burners. There were platforms made of the seven treasures. For each tree there was a platform, and each tree stood away from the platform a distance of no more than a bow-shot. All the bodhisattvas and śrāvakas sat under these jeweled trees. On the top of every jeweled platform were hundreds of koṭis of devas who played divine music and sang in praise and homage to the Buddha. Then the Buddha expounded the Lotus Sutra for Bodhisattva Sarvarūpasaṃdarśana and numerous other bodhisattvas and śrāvakas. Bodhisattva Sarvarūpasaṃdarśana devoted himself entirely to severe practices. Following the teachings of the Buddha Candrasūryavimalaprabhāsaśrī, he strove and wandered up and down in the singleminded search for enlightenment for a full twelve thousand years; and he attained the samādhi called sarvarūpasaṃdarśana. After having attained this samādhi, he rejoiced a great deal and thought thus: I have attained the samādhi called sarvarūpasaṃdarśana entirely because of the power I attained through hearing the Lotus Sutra. I will now pay homage to the Buddha Candrasūryavimalaprabhāsaśrī and the Lotus Sutra. 

“Immediately after he had entered this samādhi, māndārava and great māndārava flowers and finely powdered solid and black sandalwood fell from the sky, filling the air like clouds and raining down upon the earth. It also rained the perfume of sandalwood from the inner seacoast of Mount Sumeru. With this quantity of perfume, six drams of which equal the worth of this sahā world, he paid homage to the Buddha. Having paid homage to the Buddha, he emerged from samādhi and thought this: I have paid homage to the Buddha using my transcendent power. This is, however, by no means equal to the tribute of offering my body. 

“For a full one thousand two hundred years, he inhaled the fragrance of sandalwood, olibanum, frankincense, clove, aloeswood, and glue trees and drank the fragrant oil of campaka flowers. He then anointed his body with scented ointment. In the presence of the Buddha Candrasūryavimalaprabhāsaśrī he covered his body with a divine jeweled garment and with the fragrant oil. Through his transcendent power and vows he set his body alight, which illuminated worlds equal in number to the sands of eighty koṭis of Ganges Rivers. At the same time all the buddhas in these worlds praised him, saying: Splendid, splendid, O son of a virtuous family! This is the true perseverance. This is called the true Dharma offering to the Tathāgata. It stands no comparison, even if one were to pay tribute with flowers, perfumes, necklaces, burning incense, scented powders, ointments, divine silk banners, canopies, perfumes of sandalwood from the inner seacoast of Mount Sumeru, and various other things like this. It stands no comparison, even if one were to offer one’s kingdom or wife and children. O son of a virtuous family, this is the supreme offering. This is the highest and best of all offerings, because you offer the Dharma to the Tathāgatas. 

“Having spoken these words, all became silent. His body was alight for one thousand two hundred years. After this period passed, his body burned out. Because he had paid tribute to the Dharma like this, Bodhisattva Sarvarūpasaṃdarśana was reborn after his death in the land of the Buddha Candrasūryavimalaprabhāsaśrī. He was born spontaneously, sitting cross-legged in the house of King Vimaladatta. 

“Then he immediately spoke these verses for the sake of his father, saying: 

O Great King! You should now know 

That I, in an instant, attained 

The samādhi called sarvarūpasaṃdarśana 

In the place where I wandered; 

And, practicing with enthusiasm and perseverance, 

I set aside this, my beloved body. 

I have paid homage to the Bhagavat 

In order to attain the utmost wisdom.

(妙法蓮華經第二十三品 藥王菩薩本事之1)

爾時宿王華菩薩白佛言。世尊。藥王菩薩。云何遊於娑婆世界。世尊。是藥王菩薩。有若干百千萬億那由他難行苦行。善哉世尊。願少解說。諸天龍神夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。又他國土諸來菩薩。及此聲聞眾。聞皆歡喜。爾時佛告宿王華菩薩。乃往過去無量恒河沙劫有佛。號日月淨明德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。其佛有八十億大菩薩摩訶薩。七十二恒河沙大聲聞眾。佛壽四萬二千劫。菩薩壽命亦等。彼國無有女人地獄餓鬼畜生阿修羅等及以諸難。地平如掌琉璃所成。寶樹莊嚴。寶帳覆上。垂寶華幡。寶瓶香爐周遍國界。七寶為臺。一樹一臺。其樹去臺盡一箭道。此諸寶樹。皆有菩薩聲聞而坐其下。諸寶臺上。各有百億諸天作天伎樂。歌歎於佛以為供養。爾時彼佛。為一切眾生憙見菩薩及眾菩薩諸聲聞眾。說法華經。是一切眾生憙見菩薩樂習苦行。於日月淨明德佛法中。精進經行一心求佛。滿萬二千歲已。得現一切色身三昧。得此三昧已心大歡喜。即作念言。我得現一切色身三昧。皆是得聞法華經力。我今當供養日月淨明德佛及法華經。即時入是三昧。於虛空中雨曼陀羅華摩訶曼陀羅華。細末堅黑栴檀。滿虛空中如雲而下。又雨海此岸栴檀之香。此香六銖。價直娑婆世界。以供養佛。作是供養已。從三昧起。而自念言。我雖以神力供養於佛。不如以身供養。即服諸香。栴檀。薰陸。兜樓婆。畢力迦。沈水。膠香。 又飲瞻蔔諸華香油。滿千二百歲已。香油塗身。於日月淨明德佛前。以天寶衣而自纏身。灌諸香油。以神通力願。而自然身。光明遍照八十億恒河沙世界。其中諸佛同時讚言。善哉善哉。善男子。是真精進。是名真法供養如來。若以華香瓔珞燒香末香塗香天繒幡蓋及海此岸栴檀之香。如是等種種諸物供養。所不能及。假使國城妻子布施亦所不及。善男子。是名第一之施。於諸施中最尊最上。以法供養諸如來故。作是語已而各默然。其身火燃千二百歲。過是已後其身乃盡。一切眾生憙見菩薩。作如是法供養已。命終之後。復生日月淨明德佛國中。於淨德王家。結加趺坐忽然化生。即為其父。而說偈言。

　大王今當知　　我經行彼處

　即時得一切　　現諸身三昧

　懃行大精進　　捨所愛之身

　供養於世尊　　為求無上慧