Derr Jap-lak Pinw: Zulaii ee Siursor
Hitt sijun, Vuddyy qra jiongww posad qapp itcer senrlamjuw dairjiongw qongw, “Linw diyhh siongsinr qapp liauxqaiw Zulaii jinliw ee uergiw.” Ix qycjaiww qra dairjiongr qongw, “Linw diyhh siongsinr qapp liauxqaiw Zulaii jinliw ee uergiw.” Liauxau, ix iurqycjaiww qra dairjiongr qongw, “Linw diyhh siongsinr qapp liauxqaiw Zulaii jinliw ee uergiw.”
Hitt sii, Bilik cuartauu, habjiongw qra Vuddyy qongw, “Sewjunx! Hibang liw suecbingg. Guanw e siongsinr qapp jiapsiu Vuddyy soxx qongw :ee.” Anxnex qongw snax vaiw liauxau, ix qycjaiww qongw, “Hibang liw suecbingg. Guanw e siongsinr qapp jiapsiu Vuddyy soxx qongw :ee.”
Hitt sijun, Sewjunx knuar diyc jiongww posad snax vaiw cingxqiuu byy tingjiw, dyrr qra inx qongw, “Linw diyhh jimjiog tniax. Zulaii u viwbit sintongx ee lat. Itcer sewqanx ee tenzinn, langg, qapp asura longxx qongw henrjai ee Sakyamuni Vut lirkuix Sakya ee ongqiongx, kir qaur li Gaya Sniaa byy hng ee soxjai dirr dyrdniuu jre lehh, did diyc anuttara-samyak-sambodhi. Mrqycc senrlamjuw! Qisit guaw jniaa vut ixlaii, ixqingx u buliong buvenx vaccingbanrig nayuta qiab hiacc quw. Kyxviw u go-vah cingbanrig nayuta asamkhya ee samcenx daircenx sewqair, qaxsuw u langg qra gingw jyr din'aix, qingquer danghngx go-vah cingbanrig nayuta asamkhya ee qog jiacc ia jit liap din’aix. Zucuw hiongr dangx qniaa, itdit qaur din'aix longxx ia liauw. Jiongww senrlamjuw, linw sniu sniaw kuanw? Jiaxee sewqair, tangx iong iyh :ee iacc qewsngr laii jaix inx ee sowliong bor?”
Bilik inx longxx qra Vuddyy rinr qongxx, “Sewjunx! Jiaxee sewqair u buliong buvenx, m si iong qewsngr soxx tangx jaix, iarr m si simx soxx sniu e qaur :ee. Itcer sniabunn qapp pratyekabuddha iong inx byy lrau ee diwhui iarr berdangr sniu cud hitt xee sowliong. Guanw diamr dirr Avivartika( byy dywter) ee qingxqair, duiww jitt qnia su iarr byy tongdat. Sewjunx! Jiaxee sewqair si buliong buvenx.”
Hitt sijun, Vuddyy qra dua posad dairjiongr qongw, “Jiongww senrlamjuw! Guaw henrjai e bingkag qra linw suanqangw. Jiaxee sewqair, u diauu din'aix qapp byy diauu din'aix :ee longxx qra gingw jyr din'aix, jit liap din'aix jit qiab. Guaw jniaa vut ixlaii, viw hitt xee sowliong qycc ciauquer vaccingbanrig nayuta asamkhya qiab hiacc quw. An’ hitt sii ixlaii, guaw qingsiongg dirr jitt xee syvyy sewqair suathuad qapp qauwhuar jiongwsingx, iarr dirr qitax vaccingbanrig nayuta asamkhya ee qog decc inxdy qapp lirig jiongwsingx.
Jiongww senrlamjuw! Dirr hitt dnxua siqanx, guaw qongw kiw diyc Dipamkara (Diamw Dingx) Vut dingxdingw, qycc qongw inx zip liappuann. Jiaxee longxx si uirdiyhh hongven laii jyr hunved.
Jiongww senrlamjuw! Narr u jiongwsingx laii qaur guaw ee soxjai, guaw iong vudganw quancad inx ee sinwsimx dingxdingw qapp inx ee qinx-singr si lrai iacc dun, jiauww soxx ingqaix dorhuar :ee, muixx jit xee soxjai qongw byy qang ee miaa, byy qang ee niqiw duarser; iarr u qongw henrjai beh zip liappuann; qycc iong jiongxjiongw hongven enxsuad bibiau ee Hxuad, tangx hro jiongwsingx huad hnuahiw ee simx.
Jiongww senrlamjuw! Zulaii knuar diyc jiongwsingx hingr siyxsingg, hokdig vyc, qycc huanlyw ee qauxquecsenx dang :ee, dyrr qra inx qongw, 'Guaw siauwlenn cutqex, did diyc anuttara-samyak-sambodhi.' Mrqycc guaw qisit jniaa vut ixlaii ixqingx jiokk quw :ar. Mrqycc guaw iong hongven ee huatmngg laii qauwhuar jiongwsingx, uirr beh hro inx zip vuddy jiacc anxnex qongw.
Jiongww senrlmajuw! Zulaii soxx enxsuad ee qingdenw, longxx uirdiyhh dortuad jiongwsingx. Ursii qongw qaqi, ursii qongw vadd langg; ursii henr jursinx, ursii henr vadd langg ee srinx; ursii iong qaqi ee su laii kaisi, ursii iong vadd langg ee su laii kaisi, soxx qongw jiaxee longxx si sidjai byy hiqew.
Si anwjnuaw lehh? Zulaii sidjai jai'ngiaw samqair ee siongr, byy snix iarr byy siw, byy laii iarr byy kir, byy jairser iarr byy beddo, byy sit iarr byy hix, m si longxx qangrkuanw iarr m si longxx byy qangrkuanw. Ix byy cincniu samqair ee jiongwsingx decc knuar samqair. Jiaxee dairjir, Zualii knuar qaxx jin' cingcyw, longxx byy cabiu.
In’ui jiongwsingx u jiongxjiongw sibsingr, jiongxjiongw iogbong, jiongxjiongw hing’uii, ixqip jiongxjiongw sniurhuad qapp venrved, beh hro inx snix cud jerje senrqinx, ix dyrr iong jerje inenn, piwzu, qapp gensuu laii enxsuad jiongxjiongw qauwhuad. Soxx jyr ee vudsu, ix m bad jiamrsii hnghuer. Zucuw, guaw jniaa vut ixlaii ixqingx jiokk quw, siurbing u buliong asamkhya hiacc quw, siongsiongg diamr lehh byy beddo.
(The Lotus Sutra - Chapter XVI The Lifespan of the Tathāgata 1)
Thereupon the Buddha addressed the bodhisattvas and the entire great assembly, saying: “O sons of a virtuous family! You should believe the true words of the Tathāgata.” He addressed the great assembly again, saying: “You should believe the Tathāgata’s true words.” He repeated this to them, saying: “You should believe the Tathāgata’s true words.”
Then the great assembly of bodhisattvas, headed by Maitreya, addressed the Buddha with their palms pressed together, saying: “O Bhagavat! We entreat you to explain it. We will accept the Buddha’s words.” After they had spoken in this way three times, they again said: “We entreat you to explain it. We will accept the Buddha’s words.”
Then the Bhagavat, realizing that the bodhisattvas continued to entreat him after those three times, addressed them, saying: “Listen carefully to the Tathāgata’s secret and transcendent powers. The devas, humans, and asuras in all the worlds all think that the present Buddha, Śākyamuni, left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment. However, O sons of a virtuous family, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed since I actually attained buddhahood. Suppose there were a man who ground five hundreds of thousands myriads of koṭis of nayutas of incalculable great manifold cosmos into particles. While passing through five hundred thousands of myriads of koṭis of nayutas of incalculable lands to the east, he dropped just a single particle; and in this way he continued to drop the particles as he went toward the east, until they were all gone. O sons of a virtuous family! What do you think about this? Can all of these worlds be calculated or not? Can one imagine all of these worlds, calculate, and know their number or not?”
Bodhisattva Maitreya and the others together addressed the Buddha, saying: “O Bhagavat! These worlds are immeasurable, limitless, incalculable, and beyond our powers of conception. Even all the śrāvakas and pratyekabuddhas, with their knowledge free from corruption, are not able to comprehend them, or know their number. Although we abide in the stage of nonretrogression we cannot understand it. O Bhagavat! Such worlds as these are incalculable and limitless.”
Then the Buddha addressed the assembly of the great bodhisattvas, saying: “O sons of a virtuous family! I will now explain it clearly to you. Suppose all these worlds, whether or not a particle was left in them, were reduced to particles, and each particle represented a kalpa. The period of time since I became a buddha would exceed this by hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas. Since then I have constantly been residing in the sahā world, teaching the Dharma and inspiring sentient beings. I have also been leading and benefiting sentient beings in incalculable hundreds of thousands of myriads of koṭis of nayutas of other worlds.
“O sons of a virtuous family! During this interim I explained about the Buddha Dīpaṃkara and others. Furthermore, I also said that they had entered parinirvāṇa. I have explained such things through skillful means.
“O sons of a virtuous family! If any sentient being comes to me, I perceive the dullness or sharpness of his faith and other faculties with my buddhaeye. According to the way I should bring them to the path, I, myself, proclaim different names and lifespans in various places. In each case I have also clearly stated that I would enter parinirvāṇa. Through various skillful means I have explained subtle teachings and have made the sentient beings rejoice.
“O sons of a virtuous family! To those beings whom the Tathāgata perceives as taking pleasure in the inferior teachings, who have few qualities and grave defilements, he teaches that the Buddha attained highest, complete enlightenment after he renounced household life in his young age. However, it has been a very long time indeed since I attained buddhahood. I give such an explanation only to lead and inspire the sentient beings to enter the buddha path through skillful means.
“O sons of a virtuous family! The sutras that the Tathāgata has expounded are all to save the sentient beings. Whether the Tathāgata teaches about himself or others, whether he reveals his form or that of others, whether he shows his acts or those of others, everything he says is true, never false.
“Why is this? Because the Tathāgata perceives all the marks of the triple world as they really are: that there is no birth and death, coming or going; that there is also no existence or extinction in the world, truth or falsehood, sameness or difference. The Tathāgata does not view the triple world as sentient beings in the triple world see it. The Tathāgata perceives such things clearly and without mistakes.
“Since sentient beings have various natures, desires, behaviors, thoughts, and distinctions, the Tathāgata, wanting to cause them to plant roots of good merit, has explained various teachings through a variety of examples, explanations, and illustrations. He has not desisted from doing buddha acts even for a single moment and in this way it has been an extremely long time since I attained buddhahood. My lifespan is immeasurable and incalculable. I abide forever without entering parinirvāṇa.
(妙法蓮華經第十六品 如來壽量之1)
爾時佛告諸菩薩及一切大眾諸善男子。汝等當信解如來誠諦之語。復告大眾。汝等當信解如來誠諦之語。又復告諸大眾。汝等當信解如來誠諦之語。是時菩薩大眾。彌勒為首合掌白佛言。世尊。唯願說之。我等當信受佛語。如是三白已。復言唯願說之。我等當信受佛語。爾時世尊。知諸菩薩三請不止。而告之言。汝等諦聽。如來祕密神通之力。一切世間天人及阿修羅。皆謂今釋迦牟尼佛出釋氏宮。去伽耶城不遠坐於道場。得阿耨多羅三藐三菩提。然善男子。我實成佛已來。無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界。假使有人末為微塵。過於東方五百千萬億那由他阿僧祇國。乃下一塵。如是東行盡是微塵。諸善男子。於意云何。是諸世界。可得思惟校計知其數不。彌勒菩薩等俱白佛言。世尊。是諸世界無量無邊非算數所知。亦非心力所及。一切聲聞辟支佛。 以無漏智。不能思惟知其限數。我等住阿惟越致地。於是事中亦所不達。世尊。如是諸世界無量無邊。爾時佛告大菩薩眾。諸善男子。今當分明宣語汝等。是諸世界。 若著微塵及不著者。盡以為塵一塵一劫。我成佛已來。復過於此百千萬億那由他阿僧祇劫。自從是來。我常在此娑婆世界說法教化。亦於餘處百千萬億那由他阿僧祇國導利眾生。諸善男子。於是中間。我說燃燈佛等。又復言其入於涅槃。如是皆以方便分別。諸善男子。若有眾生來至我所。我以佛眼。觀其信等諸根利鈍。隨所應度。處處自說名字不同年紀大小。亦復現言當入涅槃。又以種種方便說微妙法。能令眾生發歡喜心。諸善男子。如來。見諸眾生樂於小法德薄垢重者。為是人說。我少出家得阿耨多羅三藐三菩提。然我實成佛已來久遠若斯。但以方便教化眾生。令入佛道作如是說。諸善男子。如來所演經典。皆為度脫眾生。或說己身或說他身。 或示己身或示他身。或示己事或示他事。諸所言說皆實不虛。所以者何。如來。如實知見三界之相。無有生死若退若出。亦無在世及滅度者。非實非虛非如非異。不如三界見於三界。如斯之事。如來明見無有錯謬。以諸眾生有種種性種種欲種種行種種憶想分別故。欲令生諸善根。以若干因緣譬喻言辭種種說法。所作佛事未曾暫廢。如是我成佛已來甚大久遠。壽命無量阿僧祇劫常住不滅。
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