Bibiau Hxuad Lenhuex Qingx (veh-5)

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

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

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

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

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

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

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

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

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

(妙法蓮華經第八品 五百弟子受記之5)

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

Bibiau Hxuad Lenhuex Qingx (veh-4)

 

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

"Kaundinya Bikiu

Tangx qnir diyc buliong ee vut

Quer asamkhya qiab

Dyrr singjiu jniawsiong ee qakdix

Dniardnia vangr cud dua qongbingg

Qokk jiongw sintongx uanvi 

Miasniax tuann venww sibhongx 

Virr itcer soxx qingwdiong 

Dniardnia enxsuad busiong ee dy 

Soxiw qiyr jyr Samantaprabha (Poxpenr Qongbingg) 

Ix ee qoktow cingjing 

Posad longxx iongxbingw 

Longxx e singquann qaur bixbiau ee lauqyh 

Iulik sibhongx qoktow 

Ixx busiong qiong’iongw ee kiwqu 

Hongrhenr hro jiongww vut 

Jyr jiaxee qiong’iongw liauw 

Simlai dua hnuahiw 

Jit diap quw dngw qaur vunxqog 

U jitt hy sintongx ee lat 

Vut ee siurbing lak-bxan qiab 

Jniar Hxuad liutuann dingvue quw

Cincniu Hxuad qycc dingvue 

Hxuad bet .kir tenzinn qapp langg iulu 

Qitax go-vah xee bikiu 

Sui’ xee aw jyr vut 

Longxx qiyr jyr Poxpenr Qongbingg 

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

Guaw beddo liauxau 

Bxow qxah e jyr vut 

Soxx qauwhuar ee sewqanx 

Cincniu guaw qimzit :ee 

Qoktow jonggiamm qycc cingjing 

U jiongxjiongw sintongx ee lat 

Posad qapp sniabunn ee dairjiongr 

Jniar Hxuad qapp Cincniu Hxuad 

Siurbing qiapsor zuarr je 

Longxx cincniu dingxbin soxx qongw 

Kasyapa liw ixx jaix 

Go-vah xee simx jurjai :ee 

Qitax sniabunn ee dairjiongr 

Iarr e zucuw 

Qitax byy dirr jitt xee huathue :ee 

Liw diyhh uirr inx suanqangw”

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

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

The monk Kauṇḍinya 

Will meet immeasurable buddhas 

And, after incalculable kalpas have passed, 

He will attain perfect enlightenment. 

He will always emit a great ray of light 

And will be endowed with transcendent powers. 

His fame will spread universally 

Throughout the ten directions. 

He will be honored by all beings 

And will always teach the highest path; 

He will therefore be called Samantaprabha. 

His land will be pure,

And the bodhisattvas there 

Will all be of great vigor. 

They will all ascend marvelous towers 

And roam in the lands of the ten directions; 

They will present the most excellent offerings 

To all of the buddhas. 

After having shown their reverence in this way, 

They will be full of great joy 

And immediately return to their own lands. 

Such will be their transcendent powers. 

The lifespan of this buddha 

Will be sixty thousand kalpas 

And the True Dharma will last 

Twice as long as his lifespan. 

The Semblance Dharma 

Will last twice as long as this. 

When the Dharma disappears, 

The devas and humans will grieve. 

Those five hundred monks 

Will become buddhas each in their turn,

All having the same name Samantaprabha. 

They will give predictions 

One after the other, saying: 

After my parinirvāṇa 

So-and-so will become a buddha. 

The world he inspires 

Will be exactly like mine today. 

The embellishments of their lands, 

All the transcendent powers, 

The assembly of bodhisattvas and śrāvakas, 

The True and Semblance Dharma, 

The lifespan and duration of the kalpa, 

Will be just as I explained before. 

O Kāśyapa! You now know 

That the five hundred arhats 

Whose minds are free, 

And the remaining śrāvakas 

Will also be exactly like this. 

You should teach those 

Who are not in this assembly!

(妙法蓮華經第八品 五百弟子受記之4)

爾時世尊。欲重宣此義。而說偈言。

　憍陳如比丘　　當見無量佛

　過阿僧祇劫　　乃成等正覺

　常放大光明　　具足諸神通

　名聞遍十方　　一切之所敬

　常說無上道　　故號為普明

　其國土清淨　　菩薩皆勇猛

　咸昇妙樓閣　　遊諸十方國

　以無上供具　　奉獻於諸佛

　作是供養已　　心懷大歡喜

　須臾還本國　　有如是神力

　佛壽六萬劫　　正法住倍壽

　像法復倍是　　法滅天人憂

　其五百比丘　　次第當作佛

　同號曰普明　　轉次而授記

　我滅度之後　　某甲當作佛

　其所化世間　　亦如我今日

　國土之嚴淨　　及諸神通力

　菩薩聲聞眾　　正法及像法

　壽命劫多少　　皆如上所說

　迦葉汝已知　　五百自在者

　餘諸聲聞眾　　亦當復如是

　其不在此會　　汝當為宣說

Bibiau Hxuad Lenhuex Qingx (veh-3)

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

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

Jiaxee dairjiongr lairdew, guaw ee dua derjuw Ajnatakaundinya e qiong'iongw lak-bxan nng-cingx ig xui vut, zen’au tangx jniaa jyr vut, qiyr jyr Samantaprabha(Poxpenr Qongbingg) Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Sewjunx. 

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

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

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

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

“My great disciple, the monk Ājñātakauṇḍinya who is in this assembly, will pay homage to sixty-two thousands of koṭis of buddhas. He will thereafter become the buddha called Samantaprabha, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. 

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

(妙法蓮華經第八品 五百弟子受記之3)

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

Bibiau Hxuad Lenhuex Qingx (veh-2)

 

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

“Jiongww bikiu jimjiog tniax 

Vut ee derjuw soxx sidjenr ee dy 

U hyw hyw yc diyc hongven hxuad ee enqor 

Vutkyw-sugi 

Jaix jingwlangg air Siyxsingg 

Duiww Dairsing e qniax 

Soxiw jiongww posad 

Qew jyr si sniabunn iacc enqag 

Iong busor ee hongven 

Qauwhuar jiongwsingx 

Qongw qaqi si sniabunn 

Li vuddy iauxx jin’ hng 

Dortuad buliong jiongwsingx 

Hro inx longxx did diyc singjiu 

Hro air Siysingg sniu vinrdnua :ee 

Jiamrjiam tangx jniaa jyr vut 

Luersimx viwbit decc sidjenr posathing 

Guarviauw si sniabunn 

Jiyw iogbog qycc duiww snesiw iawsen 

Qaqi sidjenr decc cingjing vudtow 

Kaisi jiongwsingx u snax jiongw hairdok 

Qycc henxhen siaa qenwsig ee siongr 

Guaw ee derjuw dyrr si anxnex 

Iong hongven hxuad decc dro jiongwsingx 

Guaw narr sueh uanjuann 

Jiongxjiongw ix qauwhuar ee su 

Jiongwsingx tniax .diyc 

Simx dyrr u gihik 

Jitmaw jitt xee Purna 

Dirr ingxsii cing'ig xui vut hiax 

Qutlat siuhing soxx sidjenr ee dy 

Suanqangw qapp horcii qokk jiongw vudhuad 

Uirr qriuu busiong ee diwhui 

Dirr jerje vut hiax 

Diamr dirr derjuw ee dingxui 

Je qenwbunn qycc u diwhui 

Soxx qongw :ee byy soxx qniax 

Tangx hro jingwlangg hnuahiw 

M bad u iawsen 

Laii vangjo vut ee su 

Ixx did diyc dua sintongx 

Sir jiongw byy jiongwgai ee diwhui jiauvi 

Jaix jingwlangg ee qinx-dxir lrai iacc dun 

Dniardnia suansuad cingjing ee Hxuad 

Enxsuad jitt hy ywgi 

Qauwhuar jerje cing’ig ee dairjiongr

Hro inx diamr dirr Dairsing 

Jursinx cingjing vudtow 

Birlaii iarr qiong’iongw 

Buliong busor ee vut 

Vyxho qapp vangjo suanqangw Jniar Hxuad 

Iarr cingjing qaqi ee vudtow 

Dniardnia iong jiongxjiongw hongven hxuad 

Suathuad byy soxx qniahniaa 

Soxx dro ee jiongwsingx sngr be liauw 

Hro inx singjiu itcer diwhui 

Qiong’iongw jerje Zulaii 

Horcii Hxuad ee vyw

Liauxau tangx jniaa jyr vut 

Qiyr jyr Dharmaprabhasa(Hxuad Bingg) 

Qog ee miaa qiyr jyr Suvisuddha(Cingjing Sxen) 

Si cid jiongw vyw habsingg :ee 

Qiab ee miaa si Ratnavabhasa(Vyw Bingg) 

Posad ee dairjiongr jiokk je 

Sowliong si buliong ig 

Longxx did diyc dua sintongx 

Uidig ee lat uanvi 

Ciongbuanw dirr hitt xee qoktow 

Sniabunn iarr si busor 

U snax hxang bingvik qapp veh jiongw qaixtuad 

Did diyc sir jiongw byy jiongwgai ee diwhui 

Jiaxee si jingdoo 

Hitt qog ee jiongwsingx 

Imsimx longxx ixx dng 

Longxx si huawsnix 

U jonggiamm ee siongwtew 

Ixx Hxuad-hiw qapp sendnia-hiw jyr jiahsit

Byy sniu beh jiac vadd hxang 

Byy luxzinn 

Iarr byy qokk jiongw og dy 

Purna Bikiu 

Qongdig longxx uanbuanw 

Tangx did diyc jitt hy cingjing ee qoktow 

Henbingg ee singwjiaw iauxx  jin’ je 

Jitt hy buliong ee dairjir 

Guaw jitmaw dna' coliok qongw”

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

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

O monks! Listen carefully! 

The path that the heir of the buddhas 

Has practiced by learning skillful means 

Cannot be conceived. 

Because the bodhisattvas know 

That sentient beings long for inferior teachings 

And are afraid of great knowledge, 

They make themselves either śrāvakas 

Or pratyekabuddhas. 

They inspire those sentient beings 

Using innumerable skillful means, saying: 

We are śrāvakas and still very far away 

From attaining the buddha path. 

They save immeasurable sentient beings, 

All of whom they cause to attain perfection; 

And they even cause those who are lazy, 

Or who have lowly intentions, 

Gradually to become buddhas. 

These beings secretly carry out the bodhisattva practice 

While outwardly calling themselves śrāvakas. 

Having little desire, 

Their thoughts fixed on birth and death, 

They in fact purify the buddha lands. 

These bodhisattvas show sentient beings 

That they have the three poisons 

And further they reveal the mark of false views.

In this way my disciples save 

Sentient beings through skillful means. 

If I fully disclosed 

That they had taken on various forms, 

The sentient beings hearing this 

Would immediately become doubtful. 

This Pūrṇa has now practiced the path 

Under thousands of koṭis of buddhas in the past, 

And he has propagated and protected 

The teaching of these buddhas. 

Seeking the highest wisdom 

Under all these buddhas, 

He showed that he was the foremost 

Among the disciples, 

And that he was knowledgeable and wise. 

Fearless in his teaching, 

He was able to gladden the people.

He never tired in performing 

The actions of a buddha. 

He has already attained the great transcendent powers 

And is endowed with the fourfold unobstructed wisdom. 

Knowing whether the faculties 

Of sentient beings are sharp or dull, 

He always teaches the pure Dharma. 

Expounding such doctrines as these, 

He has taught thousands of koṭis of beings 

And, by making them abide in the Mahayana teaching, 

He himself has purified his buddha land. 

In the future he will also pay homage to 

Incalculable innumerable buddhas, 

Protect and propagate the True Dharma, 

And also purify his buddha land. 

He will always fearlessly teach the Dharma 

Using his skillful means, 

Save incalculable sentient beings, 

And enable them to achieve omniscience. 

Paying homage to all the Tathāgatas

And preserving the treasure house of the Dharma, 

He will eventually become the Buddha 

Called Dharmaprabhāsa. 

His land will be called Suviśuddha 

Which will consist of the seven treasures; 

His kalpa will be called Ratnāvabhāsa. 

There will be a large number of bodhisattvas there 

Numbering immeasurable koṭis. 

His buddha land will be filled 

With bodhisattvas who have attained 

Great transcendent powers, 

And are endowed with dignity. 

There will also be innumerable śrāvakas 

Who have perfected the three sciences, 

The eight liberations, 

And the fourfold unobstructed wisdom. 

Such beings as these will form the sangha. 

The sentient beings in his land 

Will have already cut themselves off from sexual desires. 

Everyone there will thus be pure and born spontaneously, 

With bodies adorned with the thirty-two marks. 

They will feast on delight in the Dharma 

And pleasure in meditation, 

Never thinking of eating anything else. 

There will be neither women 

Nor troubled states of existence. 

The qualities of the monk Pūrṇa 

Will be completely perfected 

And there will be many wise people 

In this pure land. I am now only briefly explaining 

These immeasurable things.

(妙法蓮華經第八品 五百弟子受記之2)

爾時世尊欲重宣此義。而說偈言。

　諸比丘諦聽　　佛子所行道

　善學方便故　　不可得思議

　知眾樂小法　　而畏於大智

　是故諸菩薩　　作聲聞緣覺

　以無數方便　　化諸眾生類

　自說是聲聞　　去佛道甚遠

　度脫無量眾　　皆悉得成就

　雖小欲懈怠　　漸當令作佛

　內祕菩薩行　　外現是聲聞

　少欲厭生死　　實自淨佛土

　示眾有三毒　　又現邪見相

　我弟子如是　　方便度眾生

　若我具足說　　種種現化事

　眾生聞是者　　心則懷疑惑

　今此富樓那　　於昔千億佛

　勤修所行道　　宣護諸佛法

　為求無上慧　　而於諸佛所

　現居弟子上　　多聞有智慧

　所說無所畏　　能令眾歡喜

　未曾有疲惓　　而以助佛事

　已度大神通　　具四無礙智

　知諸根利鈍　　常說清淨法

　演暢如是義　　教諸千億眾

　令住大乘法　　而自淨佛土

　未來亦供養　　無量無數佛

　護助宣正法　　亦自淨佛土

　常以諸方便　　說法無所畏

　度不可計眾　　成就一切智

　供養諸如來　　護持法寶藏

　其後得成佛　　號名曰法明

　其國名善淨　　七寶所合成

　劫名為寶明　　菩薩眾甚多

　其數無量億　　皆度大神通

　威德力具足　　充滿其國土

　聲聞亦無數　　三明八解脫

　得四無礙智　　以是等為僧

　其國諸眾生　　婬欲皆已斷

　純一變化生　　具相莊嚴身

　法喜禪悅食　　更無餘食想

　無有諸女人　　亦無諸惡道

　富樓那比丘　　功德悉成滿

　當得斯淨土　　賢聖眾甚多

　如是無量事　　我今但略說

Bibiau Hxuad Lenhuex Qingx (veh-1)

 

Derr Sir Qngw

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(妙法蓮華經第八品 五百弟子受記之1)

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

Bibiau Hxuad Lenhuex Qingx (cid-18)

 

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

"Duartongx Diwhui Jniawsiong Vut 

Jap qiab jre dyrdniuu 

Vudhuad byy cuthen dirr bagjingg 

Berdangr singjiu vuddy 

Jiongww tenzinn qapp ling'ongg 

Ixqip asura dingxdingw 

Dniardnia lyc huex-ho 

Laii qiong’iongw hitt xui vut 

Jiongww tenzinn longr tnix-qow 

Qycc jraur jiongxjiongw imgak 

Pangx hongx cuex lenx .kir ee huex 

Qycc lyc bixbiau sinsenx ee huex 

Quer jap siyw qiab liauxau 

Jiacc singjiu vuddy 

Jerje tenzinn qapp sewzinn 

Simlai longxx jiokk hnuahiw 

Hitt xui vut ee jap-lak xee qniaw 

Ham’ inx ee quanwsiok 

U cenbanrig ee jingwlangg qra inx uii lehh 

Longxx qniaa qaur vut ee soxjai 

Tauu qapp bin kap de vair Vut ee kax 

Cniaw Vut dngw huatlenw, qongw:

Sxingr ee sraix-aw lyc Hxuad-ho 

Ciongbuanw guaw qapp itcer jiongwsingx 

Sewjunx jin’ yh duw 

Quw quw jiacc cuthen jit vaiw 

Uirr hro jiongwsingx qakgo 

Kir dinxdang itcer 

Danghngx u jerje sewqair 

U go-vah-bxan ig xee qog 

Brahma ee qiongden canwlan 

Ixjaw m bad u :ee 

Jerje Brahma qnir diyc jitt xee henrsiong 

Cue laii qaur vut ee soxjai 

Ia huex laii qiong’iongw 

Qycc hongrhenr inx ee qiongden 

Cniaw Vut dngw huatlenw 

Qycc iong jimgensix janwtanr 

Vut jaix siqix iauxx bue qaur 

Siurr cingxqiuu iuguann diam diam jre lehh 

Qitax snax xee honghiongr qapp suwii 

Ixqip dingxe iarr si zucuw 

Ia huex qycc hongrhenr qiongden 

Cniaw Vut dngw huatlenw, qongw:

Sewjunx jin’ yh duw 

Hibang ixx dua juvix 

Dua dua kuix qamlo ee mngg 

Dngw busiong ee huatlenw 

U buliong diwhui ee Sewjunx 

Siurr hiaxee jingwlangg ee cingxqiuu 

Qra inx suanqangw jiongxjiongw ee huatmngg 

U Sir Jinder qapp Jap-zi Inenn, qongw:

An' bubingg qaur lau siw 

Longxx si jiauww snix-bet ee inenn 

Jitt hy jiongxjiongw ee huanrlan 

Linw qaidongx rair jaix 

Suanqangw jitt xee Hxuad ee sii 

Lak-vah-bxan ig ee jiongwsingx 

Soxu ee kow bet jin 

Longxx jniaa jyr arahat 

Derr zi vaiw suathuad ee sii

Cenban Ganges Hyy suax sowliong ee dairjiongr

Dirr jerje hxuad byy jipdiok

Iarr jniaa jyr arhat

Cuxau did dy :ee

Sowliong si buliong

Banrig qiab qewsngr 

Iarr m jaix venqair dirr dyhh 

Hitt sii jap-lak xee ongjuw 

Cutqex jyr samanera 

Longxx cingxqiuu hitt xui vut 

Enxsuad Dairsing, qongw: 

Guanw qapp qinduer :ee 

Longxx beh singjiu vuddy 

Hibang tangx cincniu Sewjunx 

Did diyc derr id cingjing ee huirganw 

Vut jaix siauwlenlangg ee simx 

Siokser soxx siuhing :ee 

Iong buliong ee inenn 

Qapp jiongxjiongw ee piwzu 

Enxsuad lak xee paramita 

Qapp jerje sintongx ee su 

Hunvet jinsit ee Hxuad 

Posad soxx siuhing ee dy 

Ensuad jitt vxo Bibiau Hxuad Lenhuex Qingx 

Iong kyxviw Ganges Hyy suax sowliong ee jimgensix 

Hitt xui vut enxsuad qingx liauxau 

Zip kir anjing ee vangqingx sendnia 

Itsimx diamr dirr jit xui jre lehh 

Qingquer veh-bxan sir-cingx qiab 

Jitt quiw xee samanera 

Jaix Vut dirr sendnia iauxx bue cud .laii 

Uirr buliong ig jingwlangg 

Enxsuad Vut buliong ee diwhui 

Qokqog jre huatjy 

Enxsuad Dairsing ee qingdenw 

Dirr Vut jigjing liauxau 

Suan’iongg vudhuad jo qauwhuar  

Muixx jit xee samanera 

Soxx dro ee jiongwsingx 

U lak-vah-bxan ig 

Cincniu Ganges Hyy suax ee sowliong

Hitt xui Vut beddo liauxau 

Jiaxee tniax diyc Hxuad :ee 

Henrjai dirr jerje vut ee qoktow 

Dniardnia ham’ sujunx dauwdin cutsir 

Jitt jap-lak xee samanera 

Vuddy ee siuhing longxx uanvi 

Jitma dirr sibhongx 

Qokqog singjiu jniawsiong qakdix 

Hitt sii tniax diyc Hxuad :ee 

Qokqog dirr vut ee soxjai 

Qidiongx u sniabunn dairjiongr 

Jiamrjiam ixx vuddy virr qauwhuar 

Guaw iarr dirr hitt jap-lak xee lairdew 

Iarr bad uirr linw qangxsuad 

Soxiw ixx hongven ee huatmngg 

Inw linw qniaa duiww vut ee diwhui 

In'ui jitt xee guanvunw ee in'enn 

Jitmaw enxsuad Bibiau Hxuad Lenhuex Qingx 

Hro linw zip vuddy 

M hyw u qniahniaa 

Kyxviw guihiamw ee og dy 

Penpiah qycc u jerje iaxsiur 

Byy juiw iarr byy cauw 

Langlangg soxx m qnaw kir ee soxjai 

Busor cenban ee jingwlangg 

Beh qniaa quer jitt xee guihiamw ee dy 

Lordoo jin’ penpiah qycc jin’ hng 

Qingquer snax-vah yojana 

Hitt sii u jit xui dyrsux 

Je qenwsig qycc u diwhui 

Simx bingliauw u qamxjec 

Dirr guiahiamw-diongx jo jingwlangg dyy quer koxlan 

Jingwlangg longxx qamxqag jiokk tiamw 

Dyrr qra dyrsux qongw: 

Guanw jitmaw jin’ tiamw 

Beh dirr jiax qniaa huantauu 

Dyrsux anxnex sniu: 

Jiaxee langg jin’ kyxlinn 

Si anwjnuaw beh qniaa huantauu 

Laii srid kir dua dinvyw 

Hitt sii ix sniu hongven ee honghuad 

Qaidongx suxiong sintongx 

Venr jit jxy dua sniaa .cud .laii 

U jonggiamm cuwtec 

Siwjiuuii u uanlimm 

U laujuiw qapp igdii 

U jitt dingg jit dingg quann ee sniamngg qapp lauqyh 

Sniaa-lai ciongbuanw l.-lamlunw-l. 

Libjig venr .cud .laii liauxau 

Ix an’uir jiogwlangg qongw: benw qniax 

Linw zip kir jitt jxy sniaa 

Tangx suijai linw hnuahiw 

Jingwlangg qacc zip sniaa 

Simlai longxx dua hnuahiw 

Longxx snix cud an’unw ee sniurhuad 

Liahjunw qaqi ixx ditdo 

Dyrsux jaix inx u hiyh :ar 

Dyrr jibhap jingwlangg qra inx qongw: 

Linw diyhh qycc jenjinr 

Jex si venr .cud .laii ee sniaa narnia 

Guaw knuar linw jiokk tiamw 

Diongdoo beh huantauu 

Soxiw iong hongven ee ligliong 

Quangii venr jitt jxy sniaa .cud .laii 

Linw diyhh qutlat jingjinr 

Qaidongx qiongrdongg qaur u dinvyw ee soxjai 

Guaw iarr si zucuw 

Jyr itcer jiongwsingx ee dyrsux 

Qnir diyc qriuu dy :ee 

Diongdoo beh hongwkir :ee 

Berdangr dro quer snesiw 

Qapp huanlyw jiongxjiongw guihiamw ee dy 

Soxiw iong hongven ee ligliong 

Qangxsuad liappuann hro inx hiyckunr, qongw: 

Linw ee kow ixx dubet 

Soxx qaix jyr :ee longxx uansingg :ar 

Qacc jaix drat qaur liappuann 

Longxx jniaa jyr arhat 

Dyrr jibhap dairjiongr 

Uirr linw enxsuad jinsit ee Hxuad 

Jerje vut iong hongven ee honghuad 

Hunvet qangxsuad Samsingg 

Dandanx u Itvudsingg 

Uirdiyhh u hiyckunr ee soxjai jiacc enxsuad Zirsingg 

Jitmaw uirr linw sueh jinsit 

Linw soxx did .diyc .ee m si beddo 

Uirdiyhh vut itcer ee diwhui 

Qaidongx huatguan dua jingjinr 

Linw giamrjingr diyc itcer ee diwhui 

Siblik dingxdingw ee vudhuad 

Qycc snax-jap-zi jiongw siongwmau jiauvi 

Jiacc si jinsit beddo 

Jiongww vut jyr dyrsux 

Beh hro jiongwsingx hiyckunr jiacc enxsuad liappuann 

Qacc jaix u hiyh :ar 

Dyrr inxdy inx zip kir vut ee diwhui”

(The Lotus Sutra - Chapter VII The Apparitional City 18)

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

The Buddha Mahābhijñājñānābhibhū sat 

On the terrace of enlightenment for ten kalpas, 

But still the Dharma of the buddhas 

Did not appear to him, 

And he did not attain the buddha path. 

The devas, nāga kings, asuras, and others 

Constantly rained down heavenly flowers 

In order to pay homage to that buddha. 

The devas beat heavenly drums 

And played various kinds of music. 

The fragrant winds blew the withered flowers away 

And then they rained down fresh, beautiful ones. 

After ten intermediate kalpas had passed, 

He then attained the buddha path; 

And all the devas and humans 

Became joyful and ecstatic. 

The sixteen princes of that buddha, 

Surrounded by thousands of 

Myriads of koṭis of attendants, 

Came to the place where the Buddha was. 

Having bowed until their foreheads touched his feet, 

They requested him to turn the wheel of the Dharma Saying: 

O Noble Lion! 

Fill us and everyone else with the rain of the Dharma! 

It is extremely difficult to meet a Bhagavat, 

Since he appears only once in a very long time! 

To get the attention of the beings, 

The Buddha shook the entire world. 

The palaces of the Brahmas in the five hundred 

Myriads of koṭis of lands in the east 

Were illuminated as never before. 

All of the Brahmas, seeing this phenomenon, 

Came to the place where the Buddha was. 

They reverently scattered flowers 

And offered him their palaces. 

Requesting the Buddha 

To turn the wheel of the Dharma, 

They praised him in verse. 

The Buddha knew that the right time 

Had not yet arrived, 

And although he had been asked,

He sat in silence. 

The other three directions, the four remaining quarters, 

And the upper and lower regions were all like this. 

All the Brahmas scattered flowers, 

Offered their palaces, and requested the Buddha 

To turn the wheel of the Dharma, 

Saying: 

It is extremely difficult to meet a Bhagavat. 

We entreat you to open wide the gate to immortality 

And turn the wheel of the highest Dharma 

Through your great compassion! 

The Bhagavat, having immeasurable wisdom, 

Accepted their request 

And expounded various teachings, 

Such as the Four [Noble] Truths 

And the twelve-linked chain of dependent origination, saying: 

Beginning with ignorance 

And ending with old age and death, 

All these derive from birth. 

You should know about such miseries! 

When the Buddha expounded this teaching, 

Six hundred myriads of koṭis of trillions of people 

Attained the complete extinction of all suffering, 

And became arhats. 

At the time of the second teaching, 

Thousands of myriads of people, 

Equal in number to the sands of the Ganges River, 

Unattached to any existent thing, 

Also attained arhatship. 

After that an incalculable number 

Of beings attained the path. 

Even if one were to count 

For myriads of koṭis of kalpas, 

One could not finish counting their number. 

Then the sixteen princes renounced 

Household life and became śrāmaṇeras. 

They all asked the Buddha to expound 

The teaching of the Mahayana, saying: 

Let us and all of our attendants 

Attain the buddha path! 

We entreat you to let us obtain 

The Bhagavat’s eye of wisdom, supreme in purity! 

The Buddha, knowing the minds of his children 

And their past conduct, taught the six perfections 

And various transcendent powers 

Through incalculably numerous explanations 

And various illustrations. 

Explaining the true teaching 

And the path to be practiced by the bodhisattvas, 

He taught this Lotus Sutra in verses 

Equal in number to the sands of the Ganges River. 

After the Buddha taught this sutra, 

He entered meditation in a quiet place 

And sat with complete concentration in the same spot 

For eighty-four thousand kalpas. 

Those śrāmaṇeras, knowing that the Buddha 

Had not arisen from meditation, 

Taught the highest wisdom of the buddhas 

To immeasurable koṭis of beings. 

Each sat on the Dharma seat 

And explained this Mahayana sutra. 

After the great parinirvāṇa of that buddha, 

They propagated the Dharma and inspired others. 

Each śrāmaṇera saved 

Six hundred myriads of koṭis of sentient beings, 

Equal in number to the sands of the Ganges River. 

Those who heard the teaching 

After the Buddha’s parinirvāṇa 

Were always born together with their teachers 

In various other buddha lands. 

These sixteen śrāmaṇeras 

Completely cultivated the buddha path 

And now, in the ten directions, 

They have attained highest, complete enlightenment. 

Then those who heard the Dharma 

In the presence of each of these buddhas 

And those who are in the śrāvaka stage 

Will gradually be taught the buddha path. 

I am one of the sixteen. 

I have also taught you in the past. 

Therefore through skillful means 

I will now also lead you to the goal 

Which is the wisdom of the buddhas. 

Through these former causes and conditions, 

I will now teach the Lotus Sutra 

In order to let you enter the buddha path. 

Do not be worried or frightened! 

Suppose there were a dangerous road 

In a deserted wasteland far away, 

Where there are many harmful beasts. 

There is neither water nor grass. 

It is a fearful place for human beings. 

Innumerable thousands of myriads of beings 

Wish to pass along this dangerous way. 

But that road is very long, 

Some five hundred yojanas. 

Then there is a leader, 

Endowed with deep wisdom and knowledge, 

Discerning and resolute, 

Who saves the people from various calamities 

When they meet with danger. 

The people all get tired 

And address the leader, saying: 

We are all now totally exhausted. 

We want to turn back from here! 

The leader thinks: 

These people are really to be pitied. 

How could they possibly want to return 

And lose the great treasure! 

He immediately thinks of skillful means 

And how he should now use his transcendent powers; 

And he makes a great apparitional city 

With houses adorned and surrounded 

With gardens, moats, and ponds. 

There are fortified gates and tall towers, 

And it is full of men and women. 

When the apparition is complete, 

He immediately consoles the people, saying: 

Do not be afraid! 

When you enter the city, 

You can each do as you please. 

All the people enter the city. 

They are very happy and feel at ease, 

Thinking they have been saved. 

When the leader knows they are rested, 

He gathers them together and addresses them, saying: 

You should now proceed, 

For this is just an apparitional city! 

Seeing that you were extremely fatigued 

And that you wanted to turn back 

After coming halfway, 

I made this apparitional city through skillful means. 

You should now strive 

To reach the treasure site together. 

I am exactly like this. 

I am the leader of all. 

Perceiving that those seeking the way 

Have become timid, have stopped halfway, 

And are unable to walk to the end of the dangerous road 

Of birth, death, and desire’s confusion, 

I use skillful means and teach nirvana 

So that they may rest, saying: 

You have extinguished suffering, 

And you have completed what must be done. 

Knowing that they have reached nirvana 

And attained arhatship, the Buddha immediately 

Gathers the great assembly together 

And teaches the True Dharma. 

All the buddhas explain and teach 

The three vehicles through skillful means. 

Although there is only the single buddha vehicle, 

They teach two in order to provide a place of rest. 

For your benefit I now teach the truth: 

What you have attained is not the ultimate goal. 

You must call forth great efforts 

In order to obtain the omniscience of a buddha. 

If you attain omniscience 

And the qualities of the Buddha, 

Such things as the ten powers, 

And become endowed with the thirty-two marks, 

Then you will have attained the ultimate goal. 

The buddhas, the Leaders, teach nirvana 

In order to let beings rest in comfort. 

When they know that they have rested, 

They lead them to the wisdom of the buddhas.

(妙法蓮華經第七品 化城喻之18)

爾時世尊 欲重宣此義。而說偈言。

　大通智勝佛　　十劫坐道場

　佛法不現前　　不得成佛道

　諸天神龍王　　阿修羅眾等

　常雨於天華　　以供養彼佛

　諸天擊天鼓　　并作眾伎樂

　香風吹萎華　　更雨新好者

　過十小劫已　　乃得成佛道

　諸天及世人　　心皆懷踊躍

　彼佛十六子　　皆與其眷屬

　千萬億圍繞　　俱行至佛所

　頭面禮佛足　　而請轉法輪

　聖師子法雨　　充我及一切

　世尊甚難值　　久遠時一現

　為覺悟群生　　震動於一切

　東方諸世界　　五百萬億國

　梵宮殿光曜　　昔所未曾有

　諸梵見此相　　尋來至佛所

　散花以供養　　并奉上宮殿

　請佛轉法輪　　以偈而讚歎

　佛知時未至　　受請默然坐

　三方及四維　　上下亦復爾

　散花奉宮殿　　請佛轉法輪

　世尊甚難值　　願以大慈悲

　廣開甘露門　　轉無上法輪

　無量慧世尊　　受彼眾人請

　為宣種種法　　四諦十二緣

　無明至老死　　皆從生緣有

　如是眾過患　　汝等應當知

　宣暢是法時　　六百萬億姟

　得盡諸苦際　　皆成阿羅漢

　第二說法時　　千萬恒沙眾

　於諸法不受　　亦得阿羅漢

　從是後得道　　其數無有量

　萬億劫算數　　不能得其邊

　時十六王子　　出家作沙彌

　皆共請彼佛　　演說大乘法

　我等及營從　　皆當成佛道

　願得如世尊　　慧眼第一淨

　佛知童子心　　宿世之所行

　以無量因緣　　種種諸譬喻

　說六波羅蜜　　及諸神通事

　分別真實法　　菩薩所行道

　說是法華經　　如恒河沙偈

　彼佛說經已　　靜室入禪定

　一心一處坐　　八萬四千劫

　是諸沙彌等　　知佛禪未出

　為無量億眾　　說佛無上慧

　各各坐法座　　說是大乘經

　於佛宴寂後　　宣揚助法化

　一一沙彌等　　所度諸眾生

　有六百萬億　　恒河沙等眾

　彼佛滅度後　　是諸聞法者

　在在諸佛土　　常與師俱生

　是十六沙彌　　具足行佛道

　今現在十方　　各得成正覺

　爾時聞法者　　各在諸佛所

　其有住聲聞　　漸教以佛道

　我在十六數　　曾亦為汝說

　是故以方便　　引汝趣佛慧

　以是本因緣　　今說法華經

　令汝入佛道　　慎勿懷驚懼

　譬如險惡道　　逈絕多毒獸

　又復無水草　　人所怖畏處

　無數千萬眾　　欲過此險道

　其路甚曠遠　　經三百由旬

　時有一導師　　強識有智慧

　明了心決定　　在險濟眾難

　眾人皆疲惓　　而白導師言

　我等今頓乏　　於此欲退還

　導師作是念　　此輩甚可愍

　如何欲退還　　而失大珍寶

　尋時思方便　　當設神通力

　化作大城郭　　莊嚴諸舍宅

　周匝有園林　　渠流及浴池

　重門高樓閣　　男女皆充滿

　即作是化已　　慰眾言勿懼

　汝等入此城　　各可隨所樂

　諸人既入城　　心皆大歡喜

　皆生安隱想　　自謂已得度

　導師知息已　　集眾而告言

　汝等當前進　　此是化城耳

　我見汝疲極　　中路欲退還

　故以方便力　　權化作此城

　汝等勤精進　　當共至寶所

　我亦復如是　　為一切導師

　見諸求道者　　中路而懈廢

　不能度生死　　煩惱諸險道

　故以方便力　　為息說涅槃

　言汝等苦滅　　所作皆已辦

　既知到涅槃　　皆得阿羅漢

　爾乃集大眾　　為說真實法

　諸佛方便力　　分別說三乘

　唯有一佛乘　　息處故說二

　今為汝說實　　汝所得非滅

　為佛一切智　　當發大精進

　汝證一切智　　十力等佛法

　具三十二相　　乃是真實滅

　諸佛之導師　　為息說涅槃

　既知是息已　　引入於佛慧