Bibiau Hxuad Lenhuex Qingx (jap-zi-3)

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

Vuddyy qycc qra jiongww sir jiongw derjuw qongw, “Devadatta zid'au quer buliong qiab tangx jniaa jyr vut, qiyr jyr Devaraja (Tenongg) Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. Sewqair ee miaa si Devasopana (Tendy). Hitt sii, Tenongg Vut diamr sewqanx zi-jap diongx qiab, siwqer uirr jiongwsingx enxsuad bibiau Hxuad. Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx did diyc arhat ee jingwqyw. Buliong jiongwsingx huatsimx qriuu enqag. Ganges Hyy suax ee sowliongx hiacc je ee jiongwsingx huatguan qriuu busiong dyrsimx, did diyc byy snibet ee jinliw, qaur qaxx byy dywter. 

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

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

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

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

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

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

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

(The Lotus Sutra - Chapter XII Devadatta 3)

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

The Buddha addressed the fourfold assembly, saying: “After immeasurable kalpas have passed, Devadatta will then become a buddha called Devarāja, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. His world will be called Devasopānā. At that time the Buddha Devarāja will abide in the world for twenty intermediate kalpas and extensively teach the True Dharma to sentient beings. Sentient beings equal in number to the sands of the Ganges River will attain arhatship. The thought of a pratyekabuddha has awakened in incalculable numbers of sentient beings. The thought of the highest path will awaken in sentient beings equal in number to the sands of the Ganges River, and they will become convinced of the nonarising of all dharmas and reside in the stage of nonretrogression. 

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

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

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

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

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

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

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

(妙法蓮華經第十二品 提婆達多之3)

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