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。
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