Bibiau Hxuad Lenhuex Qingx (zi-jap-cid-5)

Hitt sijun, Hunn Luii Imx Siokser Ongg Huex Diwhui Vut qra Bibiau Jonggiamm Ongg qongw, ‘Byy cyr, byy cyr! Dyrr cincniu liw soxx qongw :ee, narr senrlamjuw qapp senrluxzinn in’ui jingr senrqinx, singsingx-sewser tangx duw diyc senrdiwsig. Hiaxee senrdiwdig tangx jyr vudsu laii kaisi qapp qauwhuar, hro langg’ did diyc lirig laii hnuahiw, hro langg’ zip anuttara-samyak-sambodhi. Dairongg diyhh jaix. Senrdiwsig si dua in’enn. Ix tangx qa'ngg qauwhuar qapp jixdy, hro langg’ tangx qnir diyc vut, huatsimx dirr anuttara-samyak-sambodhi. Dairongg! Liw u knuar diyc liw jitt nng xee qniaw bor? Liw jitt nng xee qniaw bad qiong’iongw lak-jap-go vaccingbanrig nayuta Ganges Hyy suax ee sowliong hiacc je ee vut, kir cinqin qapp qiongqingr inx. Inx nng xee dirr jiongww vut ee soxjai siurcii Bibiau Hxuad Lenhuex Qingx, linbinw qapp quanhuaii siaa qenwsig ee jiongwsingx, hro inx diamr dirr jniar qenwsig.’

Bibiau Jonggiamm Ongg dyrr an’ kongdiongx lyc .laii duiww Vuddyy qongw, ‘Sewjunx! Zulaii jiokk hihanw. In’ui u qongdig qapp diwhui, taukag-dingw ee bacqer qongbingg venww jiyr; dngg qycc kuah ee bagjiux si cimx nasig; bagbaii diongx:a ee xmngg vec qaxx cincniu bingguec; cuiwkiw vec, jingxjee, bat, qycc dniardnia u qongbingg; ju'angg ee cuiwdunn suiw qaxx cincniu bimba(pongrqyw).’

Hitt sijun, Bibiau Jonggiamm Ongg janwtanr Vuddyy jitt hy buliong vaccingbanrig ee qongdig liauxau, dirr Zulaii taujingg itsimx habjiongw qra Vuddyy qongw, ‘Sewjunx! Ixjaw m bad duw .quer .ee. Zulaii ee Hxuad uanbuanw, tangx singjiu vutkyw-sugi bibiau ee qongdig. Jiauww soxx qawsi :ee qapp qaiwlut kir jyr, tangx an’unw qycc kuaiwlok. Guaw an’ qimzit be qycc jiauww simx soxx beh :ee kir jyr, be snix cud siaa qenwsig, be snix cud qyban, siurkir, qapp uanwhun jiaxee og ee simx.’

Jiaxee ue qongw liauw, ix lexqingr Vuddyy liauxau cud .kir."

Vuddyy qra dairjiongr qongw, "Linw sniu sniaw kuanw? Jitt xee Bibiau Jonggiamm Ongg qamxx si vadd langg? Dyrr si jitmaw ee Padmasri (Huex Dikhing) Posad. Hitt xee Cingjing Dikhing Huzinn dyrr si dirr Vuddyy binrjingg ee Vairocanarasmipratimanditadhvajaraja(Qngx Jiyr Jonggiamm Siongr) Posad. Ix in’ui linbinw Jonggiamm Ongg qapp jerje quanwsiok, jiacc e dirr hitt lairdew cuthen. Inx nng xee qniaw dyrr si jitmaw ee Bhaisajyaraja (Iyc Ongg) Posad qapp Bhaisajyasamudgata (Iyc Siong) Posad. Iyc Ongg Posad qap Iyc Siong Posad singjiu jiacnirr dua qongdig, ixqingx dirr buliong vaccingbanrig jiongww vut ee soxjai jingr dikhing ee qinx, singjiu vutkyw-sugi jerje sxen ee qongdig. Narr u langg bad jitt nng xui posad ee miaa, itcer sewqanx jiongww tenzinn qapp zinbingg iarr ingqair qra qingwvair.”

Vuddyy qangxsuad jitt xee Bibiau Jonggiamm Ongg Qiwsu Pinw ee sii, u veh-bxan sir-cingx langg druu kir din'aix qapp uwuer, dirr jiongxjiongw vudhuad lairdew did diyc cingjing ee huatganw.

(The Lotus Sutra - Chapter XXVI Dhāraṇī 5)

“Then the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña addressed King Śubhavyūha, saying: Exactly! Exactly! It is exactly as you have said. If the sons and daughters of a virtuous family make good friends throughout many lives, after having planted roots of good merit, those good friends will perform the Buddha’s work, illuminating, teaching, benefiting, and gladdening them, and will cause them to enter highest, complete enlightenment. O great king! You should know that a good friend is indeed the great spur that brings inspiration to others, causing them to meet a buddha and the thought of highest, complete enlightenment to awaken in them. O great king! Do you see these two sons? These two sons have already paid homage to buddhas equal in number to the sands of sixty-five hundred thousands of myriads of koṭis of nayutas of Ganges Rivers, closely attended the buddhas with respect, accepted the Lotus Sutra in their presence, and, in their compassion, caused sentient beings with false views to dwell in right views.

“Immediately after that, King Śubhavyūha descended from the air and addressed the Buddha, saying: O Bhagavat! The Tathāgata is extraordinary. Because he is endowed with merits and wisdom, his topknot is brilliantly illuminated, his deep blue eyes are long and wide, the tuft of hair between his eyebrows is white like the bright moon, his white teeth are even and always shining, and his scarlet lips are like the bimba fruit in their beauty. 

“At that time King Śubhavyūha praised immeasurable hundreds of thousands of myriads of koṭis of qualities of the Buddha like these and, again, wholeheartedly addressed the Buddha with his palms pressed together, in the presence of the Tathāgata, saying: O Bhagavat! This is unprecedented. The Tathāgata’s Dharma is endowed and perfected with inconceivable subtle qualities. His teaching, integrity, and deeds are serene and comfortable. From today on we shall never act selfishly and the wrongful thoughts of false views, pride and anger shall never awaken in us. 

“Having spoken these words he bowed to the Buddha and went away.” 

The Buddha addressed the great assembly, saying: “What do you think about this? Is King Śubhavyūha someone unknown? He is none other than this Bodhisattva Padmaśrī. His Queen Vimaladatta is none other than this Vairocanaraśmipratimaṇḍitādhvajarāja now in the presence of the Buddha. Because she had compassion for King Śubhavyūha and his retinue, she was born here. These two sons are none other than Bodhisattva Bhaiṣajyarāja and Bodhisattva Bhaiṣajyasamudgata. These bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata perfected great qualities such as these and, having planted many roots of good merit under the guidance of innumerable hundreds of thousands of myriads of koṭis of buddhas, perfected inconceivable good merit. If anyone holds the names of these two bodhisattvas in memory, the devas and humans in this entire world will certainly pay homage to those bodhisattvas.” 

When the Buddha taught this chapter, “Ancient Accounts of King Śubhavyūha,” eighty-four thousand people removed themselves from impurity, rid themselves of defilement, and attained pure Dharma-eyes with which to see the teachings.

(妙法蓮華經第二十七品 陀妙莊嚴王本事之5)

爾時雲雷音宿王華智佛告妙莊嚴王言。如是如是。如汝所言。若善男子善女人。種善根故。世世得善知識。其善知識。能作佛事示教利喜。令入阿耨多羅三藐三菩提。大王當知。善知識者是大因緣。所謂化導令得見佛。發阿耨多羅三藐三菩提心。大王。汝見此二子不。此二子已曾供養六十五百千萬億那由他恒河沙諸佛親近恭敬。於諸佛所受持法華經。愍念邪見眾生。令住正見。妙莊嚴王。即從虛空中下。而白佛言。世尊。如來甚希有。以功德智慧故。頂上肉髻光明顯照。其眼長廣而紺青色。眉間毫相白如珂月。齒白齊密常有光明。脣色赤好如頻婆菓。爾時妙莊嚴王讚歎佛如是等無量百千萬億功德已。於如來前一心合掌復白佛言。世尊。未曾有也。如來之法具足成就不可思議微妙功德。教誡所行安隱快善。我從今日不復自隨心行。不生邪見憍慢瞋恚諸惡之心。說是語已禮佛而出。佛告大眾。於意云何。妙莊嚴王豈異人乎。今華德菩薩是。其淨德夫人。今佛前光照莊嚴相菩薩是。哀愍妙莊嚴王及諸眷屬故。於彼中生。其二子者。今藥王菩薩藥上菩薩是。是藥王藥上菩薩。成就如此諸大功德。已於無量百千萬億諸佛所殖眾德本。成就不可思議諸善功德。若有人識是二菩薩名字者。一切世間諸天人民。亦應禮拜。佛說是妙莊嚴王本事品時。八萬四千人遠塵離垢。於諸法中得法眼淨。

Bibiau Hxuad Lenhuex Qingx (zi-jap-cid-4)

Hitt sijun, hitt xui vut uirr ongg suathuad, qra kaisi qapp qauwhuar, hro ix did diyc lirig laii hnuahiw. Ongg jiokk hnuahiw. Hitt sijun, Bibiau Jonggiamm Ongg qapp ix ee huzinn qra amrqunw qewdat vaccingx ee jinjux-judui vrag .lyc .laii hioingr vut ee sinkux ia, dirr kongxdiongx huar jyr sir qix tiau ee vyw-daii. Daii-dingw u dua vyw-cngg, cux vaccingban niaw tnix-snxax. Dingxbin u vut, tiappuann jre lehh vangr dua qongbingg. Hitt sii, Bibiau Jonggiamm Ongg anxnex sniu: Vudsinx hihanw, dedvet duanjniar qapp jonggiamm, singjiu derr id bibiau ee siongwtew.

Hitt sii, Hunn Luii Imx Siokser Ongg Huex Diwhui Vut qra sir jiongw derjuw qongw, ‘Linw u knuar diyc Bibiau Jonggiamm Ongg dirr guaw binrjingg habjiongw kia lehh bor? Jitt xe ongg dirr guaw ee vudhuad lairder jyr bikiu, jingjinr, qutlat siuhak, jo vut tuandy, tangx jyr vut, qiyr jyr Salendraraja (Sylyy-Ciu Ongg), qog ee miaa qiyr jyr Vistirnavati (Dua Qngx), qiab ee miaa qiyr jyr Abhyudgataraja (Dua Quann Ongg). Jitt xee Sylyy-Ciu Ongg Vut u buliong ee posad dairjiongr qapp buliong ee sniabunn. Ix ee qog vnijniar, qongdig si zucuw.’

Hitt xee ongg jiksii qra qog qauhur hro siyxdi, ham’ hunzinn, nng xee qniaw, ixqip jerje quanwsiok, dirr vudhuad lairdew cutqex siuhy. Ongg cutqex liauxau, dirr veh-bxan sir-cingx nii siongsiongg qutlat jingjinr, siuhing Bibiau Hxuad Lenhuex Qingx. Qingquer hiacc quw liauxau, ix did diyc sarvagunalamkaravyuha (itcer cingjing qongdig jonggiamm) samadhi, dyrr sringx kir qaur cid jangg tala-ciu hiacc quann ee kongdiongx qra Vuddyy qongw, ‘Sewjunx! Guaw jitt nng xee qniaw ixqingx jyr vudsu, iong sintongx venwhuar juanxvenr guaw ee siaa simx, hro guaw an’unw diamr dirr vudhuad lairdew, tangx qnir diyc Sewjunx. Jitt nng xee qniaw si guaw ee senrdiwdig, uirr beh hro guaw huad kiw siokser senrqinx laii lirig guaw, soxiw cutsir dirr guanw daux.’

(The Lotus Sutra - Chapter XXVI Dhāraṇī 4)

“At that time the Buddha expounded and taught the Buddha-Dharma for the king’s sake, greatly benefiting and rejoicing him. Then King Śubhavyūha and his queen took off their pearl necklaces worth hundreds of thousands and scattered them over the Buddha. In the air they transformed into a four-pillared jeweled platform. On the platform was a great jeweled bed, spread with hundreds of thousands of myriads of heavenly clothes. The Buddha sat crosslegged upon it, emitting great rays of light. Then King Śubhavyūha thought: The Buddha’s form is marvelous, most superior in dignity, and given perfection by the most delicate countenance. 

“Thereupon the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña addressed the fourfold assembly, saying: Do you see King Śubhavyūha standing with his palms pressed together in my presence? This king has become a monk in my Dharma. He will diligently practice the Dharma that aids those on the buddha path, and will become a buddha. He will be called Śālendrarāja. His land will be called Vistīrṇavatī and the kalpa Abhyudgatarāja. With this buddha Śālendrarāja will be innumerable bodhisattvas and śrāvakas. His land will be level. Such will be his merits. 

“That king immediately gave his kingdom to his younger brother. He renounced household life and practiced the Buddha-Dharma together with his queen, two sons, and their retinue. For a period of eighty-four thousand years after their renunciation the king continued to make diligent efforts and practiced the Lotus Sutra. After this he attained the sarvaguṇālaṃkāravyūha samādhi. He ascended instantly into the air to a height of seven tāla trees and addressed the Buddha, saying: O Bhagavat! My two sons have done the Buddha’s work. Through their miracles they have reformed my erring mind so that I dwell in the Buddha-Dharma. These two sons are my good friends; they enabled me to see the Bhagavat. It was because they wanted to nurture the roots of good merit accumulated in my past and benefit me that they were born in my house. 

(妙法蓮華經第二十七品 陀妙莊嚴王本事之4)

爾時彼佛為王說法示教利喜。王大歡悅。爾時妙莊嚴王及其夫人。解頸真珠瓔珞價直百千。以散佛上。於虛空中。化成四柱寶臺。臺中有大寶床。敷百千萬天衣。其上有佛。結加趺坐放大光明。爾時妙莊嚴王作是念。佛身希有端嚴殊特。成就第一微妙之色。時雲雷音宿王華智佛告四眾言。汝等見是妙莊嚴王於我前合掌立不。此王於我法中作比丘。精勤修習助佛道法。當得作佛。號娑羅樹王。國名大光。劫名大高王。其娑羅樹王佛。有無量菩薩眾。及無量聲聞。其國平正功德如是。其王即時以國付弟。與夫人二子并諸眷屬。於佛法中出家修道。王出家已。於八萬四千歲。常勤精進修行妙法華經。過是已後。得一切淨功德莊嚴三昧。即昇虛空高七多羅樹。而白佛言。世尊。此我二子已作佛事。以神通變化轉我邪心。令得安住於佛法中。得見世尊。此二子者是我善知識。為欲發起宿世善根饒益我故來生我家。

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

Laurbuw dyrr qra inx qongw, ‘Guaw junw linw cutqqex. Si anwjnuaw lehh? In’ui vut jin’ yh duw.’

Nng xee qniaw dyrr qra verbuw qongw, ‘Jin’ hyw, a'vax qapp a'buw. Guanw hibang jiksii jen’ongg Hunn Luii Imx Siokser Ongg Huex Diwhui Vut ee soxjai kir cinqin qapp qiong’iongw ix. Si anwjnuaw lehh? Vut jin’ yh duw .diyc, kyxviw udumbara-huex, qycc kyxviw jit luiw bagjiux ee qux beh cue pubak ee kangx. Guanw siokser ee hokvyr u qraur cimx, qimsingx jiacc tangx duw diyc vudhuad. Soxiw a'vax qapp a'buw diyhh jrunw guanw cutqex. Si anwjnuaw lehh. Jiongww vut yh duw, siqix iarr landid.’

Hitt sii, Bibiau Jonggiamm Ongg horqiongx veh-bxan sir-cingx langg longxx e kamx did siurcii jitt vxo Bibiau Hxuad Lenhuex Qingx. Cingjing Ganw Posad dirr saddharmapundarika(hxuad-huex) samadhi quxdngg ixlaii ixqingx tongdat, Cingjing Vyxkor Posad dirr buliong vaccingbanrig qiab ixqingx tongdat lirkuix jiongxjiongw og dy ee samadhi, uirdiyhh beh hro itcer jiongwsingx lirkuix jiongxjiongw og dy ee enqor. Hitt xee ongg qapp huzinn did diyc jerje vut jurjip ee samadhi, tangx jaix jiongww vut viwbit ee vyxkor. Nng xee ongjuw zucuw ixx hongven ee lat qauwhuar inx laurve, hro ix jinsimx siongsinr, lixqaiw, qycc hingr vudhuad. 

Dyrr anxnex, Bibiau Jonggiamm Ongg ham' jit din dairsinn qapp inx ee quanwsiok dauwdin, Cingjing Dikhing Huzinn ham' horqiongx ee qionghuix qapp quanwsiok dauwdin, nng xee ongjuw ham' sir-bxan nng-cingx langg duawdin, qang sijun, inx dangjee jen’ongw vut ee soxjai. Qaur xui liauxau, inx tauu qapp bin kap dec vair vut ee kax, sec vut snax linr liauxau diamr vnix:a kia.

(The Lotus Sutra - Chapter XXVI Dhāraṇī 3)

“Their mother addressed them immediately, saying: I give my consent for you to renounce household life. What is the reason for this? It is because it is difficult to meet a buddha. 

“Then the two sons addressed their parents, saying: Splendid! O father and mother! We entreat you now to approach and meet the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña and pay homage to him. Why is this? Because it is difficult to meet a buddha, just as it is to see uḍumbara flowers or for a one-eyed turtle to find the hole in a floating piece of wood. Because of our profound merits accumulated in the past, we were born to meet the Buddha-Dharma. For this reason our father and mother should allow us to renounce household life. Why is this? Because it is difficult to meet buddhas and it is also difficult to obtain an opportunity for meeting them. 

“At that time eighty-four thousand women in the palace of King Śubhavyūha all became capable of preserving this Lotus Sutra. Bodhisattva Vimalanetra had already been versed in the saddharmapuṇḍarīka samādhi for a long time and Bodhisattva Vimalagarbha had also been versed in the sarvasattvapāpajahana samādhi for immeasurable hundreds of thousands of myriads of koṭis of kalpas, for he wanted all sentient beings to be separated from evil states of being. The consort of that king attained the sarvabuddhasaṃgīti samādhi and the secret treasure house of the buddhas was revealed to her. In this way the two sons inspired their father through the power of their skillful means and caused him to have faith and pleasure in the Buddha-Dharma. 

“Then King Śubhavyūha together with his subjects and retinue, Queen Vimaladatta together with her servants and retinue, and the two princes together with forty-two thousand people came before the Buddha at the same time. Having approached the Buddha, they bowed until their foreheads touched his feet, then circled around him three times and sat to one side.

(妙法蓮華經第二十七品 陀妙莊嚴王本事之3)

母即告言。聽汝出家。所以者何。佛難值故。於是二子白父母言。善哉父母。願時往詣雲雷音宿王華智佛所親近供養。所以者何。佛難得值。如優曇鉢羅華。又如一眼之龜值浮木孔。而我等宿福深厚生值佛法。是故父母當聽我等令得出家。所以者何。諸佛難值時亦難遇。彼時妙莊嚴王。後宮八萬四千人。皆悉堪任受持是法華經。淨眼菩薩。於法華三昧久已通達。淨藏菩薩。已於無量百千萬億劫。通達離諸惡趣三昧。欲令一切眾生離諸惡趣故。其王夫人。得諸佛集三昧。能知諸佛祕密之藏。二子如是以方便力善化其父。令心信解好樂佛法。於是妙莊嚴王與群臣眷屬俱。淨德夫人與後宮婇女眷屬俱。其王二子與四萬二千人俱。一時共詣佛所。到已頭面禮足。繞佛三匝却住一面。

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

 

Hitt sijun, nng xee qniaw beh dingg qycc suanqangw soxx qongw ee iwsur, dyrr iong jimgensix qra inx laurbuw qongw:

Hibang laurbuw vangr guanw

Cutqex jyr sabunn

Jiongww vut jiokk yh duw .diyc

Guanw beh duer vut hagsip

Kyxviw udumbara-huex

Beh duw diyc vut qyckacc si yh

Tuatli qokk jiongw koxlan iarr jin' kunwlann

Hibang liw jrunw hro guanw cutqex

(The Lotus Sutra - Chapter XXVI Dhāraṇī 2)

“At that time the two sons addressed the mother in verse, wanting to elaborate on this meaning further, saying: 

We entreat you, 

O mother, to allow us 

To renounce household life 

And to become śrāmaṇas! 

It is extremely difficult to meet buddhas. 

We will learn by following this buddha. 

It is more difficult to meet a buddha 

Than to see uḍumbara flowers. 

It is also difficult to escape from adversity. 

We entreat you to allow us 

To renounce household life.

(妙法蓮華經第二十七品 陀妙莊嚴王本事之2)

爾時二子欲重宣其意。以偈白母。

　願母放我等　　出家作沙門

　諸佛甚難值　　我等隨佛學

　如優曇鉢羅 　　值佛復難是

　脫諸難亦難　　願聽我出家

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

 

Derr Zi-jap-cid Pinw: Bibiau Jonggiamm Ongg Qiwsu

Hitt sijun, Vuddyy qra jingwlangg qongw, “Qoxjaw qoxjaw qingquer buliong buvenx vutkyw-sugi asamkhya qiab ee quewkir u jit xee vut, qiyr jyr Hunn Luii Imx Siokser Ongg Huex Diwhui, Zulaii, Ingqaix Qiong’iongw, Jniar Venww Qakdix. Ix ee qog ee miaa qiyr jyr Vairocanarasmipratimandita (Qongbingg Jonggiamm), qiap ee miaa qiyr jyr Priyadarsana (Hnuahiw Knuar .Qnir). Hitt xui vut decc qauwhuar ee soxjai u ongg, qiyr jyr Subhavyuha(Bibiau Jonggiamm). Ongg ee huzinn qiyr jyr Vimaladatta(Cingjing Dikhing). Inx u nng xee qniaw, jit xee qiyr jyr Vimalagarbha (Cingjing Vyxkor), jit xee qiyr jyr Vimalanetra(Cingjing Ganw). Jitt nng xee qniaw u dua sintongx-lat, hokdig qapp diwhui liongxqiamx, quxdngg siulen posad soxx sidjenr ee dy, dyrr si dana(vowsix) paramita, sila(cisiuw qaiwlut) paramita, ksanti(zimxziok) paramita, virya(jingjinr) paramita, dhyana(sendnia) paramita, prajna(diwhui) paramita, hongven paramita, jusimx, visimx, hixsimx, siawsimx, simrjiww snax-jap-cid jiongw jo dy ee honghuad, inx longxx bingliauw qycc tongdat. Inx qycc did diyc vimala(posad cingjing) samadhi, naksatrarajaditya(zit cnisiur) samadhi, vimalanirbhasa(cingjing qngx) samadhi, vimalarupa(cingjing sig) samadhi, vimalabhasa(cingjing jiyr qngx) samadhi, alamkarasubha(dngquw jonggiamm) samadhi, qapp mahatejogarbha (dua uidig vyxkor) samadhi. Jiaxee samadhi, inx iarr longxx tongdat.

Hitt sijun, hitt xui vut beh inxdy Bibiau Jonggiamm Ongg, qycc marr in'ui linbinw jiongwsingx, dyrr enxsuad jitt vxo Bibiau Hxuad Lenhuex Qingx. Hitt sii, Cingjing Vyxkor qapp Cingjing Ganw nng xee ongjuw qaur inx laurbuw ee soxjai, habjiongw duiww ix qongw, ‘Hibang buxcinx jen’ongw Hunn Luii Imx Siokser Ongg Huex Diwhui Vut ee soxjai. Guanw iarr beh suisi, cinqin, qiong’iongw, qapp qingwvair ix. Si anwjnuaw lehh? Jitt xui vut dirr itcer tenzinn qapp langg ee dairjiongr lairdew enxsuad Bibiau Hxuad Lenhuex Qingx. Lanw ingqaix kir tniax qapp siurqaur.’

Laurbuw qra qniaw qongw, ‘Linw laurve siongsinr qycc jiapsiu guardy, cimx cimx jipdiok brahman ee qauwhuad. Linw ingdongx kir qra linw laurvew qongw, qiyr ix dauwdin kir.’

Cingjing Vyxkor qapp Cingjing Ganw habjiongw qra laurbuw qongw, ‘Guanw si huat'ongg ee derjuw, suacc cutsir dirr jitt xee u siaa qenwsig ee qadingg.’

Laurbuw qra qniaw qongw, ‘Linw diyhh quanhuaii linw laurve, uirr ix henr sintongx venwhuar. Ix narr knuar .diyc, simx vitdnia e cingjing, byy dniardiyc e tniax lanw ee ue jen’ongw vut ee soxjai.’

Jitt nng xee qniaw in'ui quanhuaii inx laurve, dyrr tiaur kir cid jangg tala-ciu hiacc quann ee kongdiongx henr jiongxjiongw sintongx ee venwhuar. Inx dirr kongdiongx qnialo, kia lehh, jre lehh, dyw lehh, liammix dingw srinx cud juiw, liammix xe srinx cud huew; liammix xe srinx cud juiw, liammix dingw srinx cud huew; iacc henr dua srinx ciongmuaw dirr hukongx; qycc henr ser srinx, ser srinx qycc venr dua; dirr kongdiongx byy .kir, hutzenn diamr dirr derbinrjniu; zip kir tokax cincniu zip kir juiw nirr, dirr juixbin qniaa cincniu dirr derbin decc qniaa. Inx henr jiaxee jiongwjiongw sintongx venwhar, hro inx laurve simx cingjing, siongsinr qapp lixqaiw.

Hitt sii, laurve knuar diyc qniaw u jitt hy kuanw sintongx-lat, simlai dua hnuahiw, did diyc ixjaw m bad u :ee, habjiongw duiww qniaw qongw, ‘Linw ee suhu si si’angw? Linw si si’angw ee derjuw?”

Nng xee qniaw qongw, ‘Dairongg! Guanw ee suhu si Hunn Luii Imx Siokser Ongg Huex Diwhui Vut, jitmaw dirr cid vyw poteciu-kax ee huatjy dingxquann jre lehh, dirr itcer sewqanx ee tenzinn qapp langg ee dairjiongr lairdew siwqer enxsuad Bibiau Hxuad Lenhuex Qingx. Ix si guanw ee suhu, guanw si ix ee derjuw.’

Laurve qra qniaw qongw, ‘Guaw jitmaw iarr beh qnir linw ee suhu. Lanw tangx dauwdin kir.’

Nng xee qniaw dyrr an’ kongdiongx lyc .laii, qaur inx laurbuw ee soxjai, habjiongw qra laurbuw qongw, ‘Hurcinx henrjai ixx siongsinr qapp lixqaiw, e kamx did huatsimx dirr anuttara-samyak-sambodhi. Guanw ixqingx uirr laurve jyr vudsu. Hibang laurbuw jrunw guanw dirr hitt xui vut ee soxjai cutqex siudy.’

(The Lotus Sutra - Chapter XXVII Ancient Accounts of King Śubhavyūha 1)

Thereupon, the Buddha addressed the great assembly, saying: “Once upon a time, immeasurable, limitless, inconceivable, and incalculable kalpas ago, there was a buddha named Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, a Tathāgata, Arhat, Completely Enlightened. His land was called Vairocanaraśmipratimaṇḍitā and the kalpa was named Priyadarśana. There was a king practicing the teaching of the Buddha. He was called Śubhavyūha, and his consort was named Vimaladatta. They had two sons. One was named Vimalagarbha, and the other Vimalanetra. These two sons were endowed with great transcendent power, merit, and wisdom, and practiced the bodhisattva path for a long time. They were versed in the perfections of giving (dāna), good conduct (śīla), perseverance (kṣānti), effort (vīrya), meditation (dhyāna), wisdom (prajñā), and skillful means and compassion, benevolence, joy, and generosity; as well as the thirty-seven helpful ways to attain the Dharma. Furthermore, they were also versed in the bodhisattva samādhis of vimala, nakṣatrarājāditya, vimalanirbhāsa, vimalarūpa, vimalabhāsa, alaṃkāraśubha, and mahātejogarbha. 

“Then the Buddha, wanting to guide King Śubhavyūha, and out of compassion for sentient beings, taught this Lotus Sutra. At that time Prince Vimalagarbha and Prince Vimalanetra approached their mother and addressed her with their palms and ten fingers pressed together, saying: We entreat you, O mother, to go before the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. We shall also go before him together with you, attend him, make offerings to him, and pay him homage. Why is this? Because this buddha teaches the Lotus Sutra amid the assembly of all the devas and humans. Thus we should all listen to him. 

“Their mother answered the sons, saying: Your father follows heresies and is deeply attached to the teachings of the brahmans. You should go to your father to ask him to come with us. 

“Vimalagarbha and Vimalanetra said to their mother with their palms and ten fingers pressed together: We are the children of the King of the Dharma, although we were born in this house of wrong views. 

“The mother replied to her sons, saying: You should have compassion for your father and show him great miracles. If he sees them, his mind will certainly be purified. He will then allow us to go before the Buddha. 

“Thereafter the two sons jumped up into the air as high as seven tāla trees and, out of their love for their father, showed him various miracles. They walked, stood, sat, and slept in the air, causing water to flow from their upper bodies and blowing fire out of their lower bodies, causing water to flow from their lower bodies, and blowing fire out of their upper bodies; enlarging their bodies so that they filled the air, making them small and then enlarging them again; disappearing in midair and instantly reappearing on the earth; entering the earth as if it were water and walking on the water as though on the earth. By showing various marvels like these, they purified their father’s mind and caused him to believe them. When their father saw the transcendent powers of his sons, he rejoiced a great deal at his unprecedented experience and addressed his sons with his palms pressed together, saying: Who is your teacher? Whose pupils are you? 

“The two sons said: O great king! The Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña is now sitting on the seat of the Dharma under the seven-jeweled bodhi tree and teaching the Lotus Sutra extensively to the assembly of all the devas and humansin this world. He is our teacher. We are his pupils. 

“The father said to his sons: I now also wish to see your teacher. Let me go with you! 

“Thereupon, the two sons descended from the air, approached their mother, and addressed her with their palms pressed together, saying: Our father believed us and the thought of highest, complete enlightenment can now awaken in him. We have done the Buddha’s work for the sake of our father. We entreat you, O mother, to allow us to renounce household life and practice the bodhisattva path under the guidance of that buddha.

(妙法蓮華經第二十七品 陀妙莊嚴王本事之1)

爾時佛告諸大眾。乃往古世。過無量無邊不可思議阿僧祇劫有佛。名雲雷音宿王華智多陀阿伽度阿羅訶三藐三佛陀。國名光明莊嚴。劫名憙見。彼佛法中有王。名妙莊嚴。其王夫人。名曰淨德。有二子。一名淨藏。二名淨眼。是二子。有大神力福德智慧。久修菩薩所行之道。所謂檀波羅蜜。尸羅波羅蜜。羼提波羅蜜。毘梨耶波羅蜜。禪波羅蜜。般若波羅蜜。方便波羅蜜。慈悲喜捨。乃至三十七品助道法。皆悉明了通達。又得菩薩淨三昧。日星宿三昧。淨光三昧。淨色三昧。淨照明三昧。長莊嚴三昧。大威德藏三昧。於此三昧亦悉通達。爾時彼佛欲引導妙莊嚴王。及愍念眾生故。說是法華經。時淨藏淨眼二子。到其母所合十指爪掌白言。願母往詣雲雷音宿王華智佛所。我等亦當侍從親近供養禮拜。所以者何。此佛於一切天人眾中。說法華經。宜應聽受。母告子言。汝父信受外道深著婆羅門法。汝等應往白父與共俱去。淨藏淨眼合十指爪掌白母。我等是法王子。而生此邪見家。母告子言。汝等當憂念汝父為現神變。若得見者。心必清淨。或聽我等往至佛所。於是二子念其父故。踊在虛空高七多羅樹。現種種神變。於虛空中行住坐臥。身上出水身下出火。身下出水身上出火。或現大身滿虛空中。而復現小小復現大。於空中滅忽然在地。入地如水履水如地。現如是等種種神變。令其父王心淨信解。時父見子神力如是。心大歡喜得未曾有。合掌向子言。汝等師為是誰。誰之弟子。二子白言。大王。彼雲雷音宿王華智佛。今在七寶菩提樹下法座上坐。於一切世間天人眾中。廣說法華經。是我等師。我是弟子。父語子言。我今亦欲見汝等師。可共俱往。於是二子從空中下。到其母所合掌白母。父王今已信解。堪任發阿耨多羅三藐三菩提心。我等為父已作佛事。願母見聽於彼佛所出家修道。

Bibiau Hxuad Lenhuex Qingx (zi-jap-lak-6)

Jabow raksa qongw uann jitt siuw jimgensix liauxau qra Vuddyy qongw, “Sewjunx! Guanw iarr e cinsinx iongxho u siurcii, togsiong, qapp siuhing jitt vxo qingx :ee, hro inx did diyc an’unw, lirkuix soxu sueter qapp huanrlan, siauduu jiongxjiongw ee dog’iyc.”

Vuddyy qra jabow raksa qongw, “Jin’ hyw, jin’ hyw! Linw narr tangx iongxho siurcii Bibiau Hxuad Lenhuex Qingx ee miaa :ee, hex hokvyr dyrr berdangr cikliong, hyhongr iongxho u uanjuann siurcii, qiong’iongw qingceh, iacc iong huex, hniux, judui, hniubuac, buah hniux, siyx hniux, donghuanx, iamxsnuar, imgak, diamw jiongxjiongw dingx, soiuu-dingx, iudingx, jiongxjiongw pangx iudingx, sumana-huex iudingx, campaka-huex iudingx, varsika-huex iudingx, qapp utpala-huex iudingx jiaxee dringw vaccingx jiongw laii qiong’iongw :ee. Kunti! Linw qapp quanwsiok ingdongx iongxho jitt hy huatsux.”

Vuddyy enxsuad jitt pnix dharani ee sii, u lak-bxan veh-cingx langg did diyc diamr dirr byy snex-siw ee jinliw. 

(The Lotus Sutra - Chapter XXVI Dhāraṇī 6)

After having spoken these verses the rākṣasīs addressed the Buddha, saying: “O Bhagavat! We also want to protect those who preserve, recite, and practice this sutra, and cause them to live at ease, rid them of their weighty cares, and drive out various poisons.” 

The Buddha said to the rākṣasīs: “Splendid! Splendid! You protect those who preserve the name of the Lotus Sutra. Your merit is immeasurable. How much more merit is there in protecting those who perfectly preserve and revere the sutra in various ways; such as by offering flowers, perfumes, necklaces, fragrant ointments, scented powders, burning incense, banners, canopies, and music, or by lighting ghee lamps, oil lamps, fragrant oil lamps, lamps of oil made from sumanas, campaka, vārṣika, and utpala flowers! How much more merit is there in offering such things in hundreds to thousands of ways! O Kuntī! You and your retinues should protect the expounders of the Dharma in this way.” 

When this chapter, “Dhāraṇī,” was taught, sixty-eight thousand people attained the acceptance of the nonorigination of all dharmas.

(妙法蓮華經第二十六品 陀羅尼之6)

諸羅剎女。說此偈已白佛言。世尊。我等亦當身自擁護受持讀誦修行是經者。令得安隱離諸衰患消眾毒藥。佛告諸羅剎女。善哉善哉。汝等但能擁護受持法華名者。福不可量。何況擁護具足受持供養經卷。華香瓔珞。末香塗香燒香。幡蓋伎樂。燃種種燈。酥燈油燈。諸香油燈。蘇摩那華油燈。瞻蔔華油燈。婆師迦華油燈。優鉢羅華油燈。如是等百千種供養者。睪帝。汝等及眷屬。應當擁護如是法師。說是陀羅尼品時。六萬八千人。得無生法忍。

Bibiau Hxuad Lenhuex Qingx (zi-jap-lak-5)

Hitt sii, u jit din jabow raksa, tauu jit xee qiyr jyr Lamba, derr zi xee qiyr jyr Vilamba, derr snax xee qiyr jyr Kutadanti(Uaix Kxiw), derr sir xee qiyr jyr Puspadanti(Huex Kxiw), derr go xee qiyr jyr Makutadanti(Ox Kxiw), derr lak xee qiyr jyr Kesini(Jex Mox), derr cid xee qiyr jyr Acala(Be Buanxjiog), derr veh xee qiyr jyr Maladhari(Tec Judui), derr qauw xee qiyr jyr Kunti, derr jap xee qiyr jyr Sarvasattvojohari(Duat Itcer Jiongwsingx ee Jingsinn qapp Kuiwlat). Jitt jap xee jabow raksa ham’ buxaxqniaw qxuiw qapp qniaw ee quanwsiok longxx jen’ongw Vuddyy ee soxjai, dangjee duiww Vuddyy qongw, “Sewjunx! Guanw iarr beh iongxho u togsiong qapp siurcii Bibiau Hxuad Lenhuex Qingx :ee, laii siauduu inx ee sueter qapp huanrlan. Narr u beh cue huatsux duanxcur :ee, guanw be hro inx did diyc lirven."

Inx dyrr dirr Vuddyy binrjingg liam jiuwgiw qongxx:

Iti me iti me iti me iti me iti me nime nime nime nime nime ruhe ruhe ruhe ruhe stuhe stuhe stuhe stuhe stuhe.

“Qamguan jnriu guanw ee taukag-dingw, iarr m tangx hro huatsux huanlyw. Bylun iarcex, raksasa, gyrquiw, putana, krtya, vetala, skanda, omaraka, apasmaraka, yaksakrtya, manusyakrtya, iacc zedvni, bylun jit zit, nng zit, snax zit, sir zit, simrjiww cid zit, iacc siongsiongg diyc zedvni, bylun javox hxingg iacc jxbow hxingg, javoginxaw-hxingg iacc jaboxginxaw-hxingg, simrjiww dirr bang-diongx, iarr m tangx kir qra ziauxluan.”

Inx dyrr dirr Vuddyy binrjingg qongw jimgensix:

Narr byy sunrjiongg guanw ee jiuwgiw

Kir ziauxluan suathuad :ee

Tauu e puar jyr cid hxun

Cincniu arjaka-ciu ee ciurqix

Kyxviw taii verbuw ee jue

Iarr cincniu jnuar iuu ee jaiiongx

Dauxcinr kipenr langg'

Devadatta pywhuai jit din jingdoo ee jue

Ciokhuan diyc jitt xui huatsux :ee

E did diyc jitt hy jaiiongx

(The Lotus Sutra - Chapter XXVI Dhāraṇī 5)

“At that time there were ten rākṣasīs. Their names were Lambā, Vilambā, Kūṭadantī, Puṣpadantī, Makuṭadantī, Keśinī, Acalā, Mālādhāri, Kuntī, and Sarvasattvojohārī. These ten rākṣasīs, together with Hārītī and their children and retinues, came before the Buddha and addressed him in unison, saying: “O Bhagavat! We also want to protect those who recite and preserve the Lotus Sutra and rid them of their heavy cares. Those who try to strike at the expounders of the Dharma through their weaknesses shall never be able to do so.” 

They then recited a dhāraṇī in the presence of the Buddha, saying: Iti me iti me iti me iti me iti me nime nime nime nime nime ruhe ruhe ruhe ruhe stuhe stuhe stuhe stuhe stuhe. 

“Let troubles come upon our heads rather than distress the expounders of the Dharma. No yakṣa, no rākṣasa, no hungry ghost, no pūtana, no kṛtya, no vetāla, no skanda, no omāraka, no apasmāraka, no yakṣakṛtya, no manuṣyakṛtya, no fever; no fever for one day, for two days, for three days, for four days or even up to seven days or at any time; no one in the form of a man, no one in the form of a woman, no one in the form of a boy, no one in the form of a maiden, no one who may appear even in a dream, in any of these forms shall cause them distress.” 

They then spoke to the Buddha in verse, saying: 

If anyone does not accept my dhāraṇī, 

And troubles one who expounds the Dharma, 

His head will be split into seven pieces 

Just like a branch of the arjaka tree. 

Consider the transgression of parricide, 

Of pressing sesame mixed with impurities, 

Of cheating people with scales; 

Consider the transgression committed by Devadatta 

Who divided the sangha. 

Those who slander this expounder of the Dharma 

Shall suffer consequences such as these.

(妙法蓮華經第二十六品 陀羅尼之5)

爾時有羅剎女等。一名藍婆。二名毘藍婆。三名曲齒。四名華齒。五名黑齒。六名多髮。七名無厭足。八名持瓔珞。九名睪帝。十名奪一切眾生精氣。是十羅剎女。與鬼子母并其子及眷屬俱詣佛所同聲白佛言。世尊。我等亦欲擁護讀誦受持法華經者。除其衰患。若有伺求法師短者。令不得便。即於佛前。而說呪曰。

伊提履(一)伊提泯(二)伊提履(三)阿提履(四)伊提履(五)泥履(六)泥履(七)泥履(八)泥履(九)泥履(十)樓醯(十一)樓醯(十二)樓醯(十三)樓醯(十四)多醯(十五)多醯(十六)多醯(十七)兜醯(十八)㝹醯(十九)

寧上我頭上。莫惱於法師。若夜叉。若羅剎。若餓鬼。若富單那。若吉遮。若毘陀羅。若犍 馱。若烏摩勒伽。若阿跋摩羅。若夜叉吉遮。若人吉遮。若熱病。若一日若二日若三日若四日乃至七日。若常熱病。若男形若女形。若童男形若童女形。乃至夢中亦復莫惱。即於佛前。而說偈言。

　若不順我呪　 　惱亂說法者

　頭破作七分　　如阿梨樹枝

　如殺父母罪　　亦如壓油殃

　斗秤欺誑人　　調達破僧罪

　犯此法師者　　當獲如是殃

Bibiau Hxuad Lenhuex Qingx (zi-jap-lak-4)

Hitt sijun, Dhrtarastra(Cisiuw Qog) Ten’ongg dirr jitt xee huathue lairdew, cenbanrig nayuta qiongqingr qra uii lehh ee gandharva dairjiongr jen’ongw Vuddyy ee soxjai, habjiongw duiww Vuddyy qongw, “Sewjunx! Guaw iarr iong dharani sinsingr ee jiuwgiw laii iongxho cisiuw Bibiau Hxuad Lenhuex Qingx :ee.”

Ix dyrr liam jiuwgiw:

Agane gane gauri gandhari candali matangi janguli vrusani agasti. 

“Sewjunx! Jitt xee dharani sinsingr ee jiuwgiw sir sir-jap-zi-ig jiongww vut soxx liam :ee. Narr cimhuan qapp huixvongr jitt xee huatsux :ee, dyrr si cimhuan qapp hixvongr jiaxee vut.”

 

(The Lotus Sutra - Chapter XXVI Dhāraṇī 4)

At that time the devarāja Dhṛtarāṣṭra was present in the assembly, respectfully surrounded by thousands of myriads of koṭis of nayutas of gandharvas. He came before the Buddha together with them and addressed the Buddha with his palms pressed together, saying: “O Bhagavat! With a mantra-dhāraṇī I will also protect those who hold to the Lotus Sutra.” He then recited the dhāraṇī, saying: Agaṇe gaṇe gauri gandhāri caṇḍāli mātaṅgi jaṅguli vrūsaṇi agasti. 

“O Bhagavat! This mantra-dhāraṇī was spoken by forty-two koṭis of buddhas. Anyone who attacks or slanders an expounder of the Dharma also attacks or slanders these buddhas.

(妙法蓮華經第二十六品 陀羅尼之4)

爾時持國天王在此會中。與千萬億那由他乾闥婆眾恭敬圍繞。前詣佛所合掌白佛言。世尊。我亦以陀羅尼神呪。 擁護持法華經 者。即說呪曰。

阿伽禰(一)伽禰(二)瞿 利(三)乾陀利(四)旃陀利(五)摩蹬耆(六)常求利(七)浮樓莎柅(八)頞底(九)

世尊。是陀羅尼神呪。 四十二億諸佛所說。若有侵毀此法師者。則為侵毀是諸佛已。

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

Hitt sijun, vyxho sewqanx ee Vaisravana Ten’ongg qra Vuddyy qongw, “Sewjunx! Guaw iarr in'ui linbinw jiongwsingx qapp iongxho jiaxee huatsux laii liam jitt xee dharani.”

Ix dyrr liam jiuwgiw:

Arre natte vanatte anade nadi kunadi.

“Sewjunx! Iong jitt xee sinsingr ee jiuwgiw iongxho huatsux, guaw iarr e iongxho cisiuw jitt vxo qingx :ee, hro inx dirr jit-vah yojana lairdew byy zimrhyy sueter qapp huanrlan.”

(The Lotus Sutra - Chapter XXVI Dhāraṇī 3)

Thereupon, the devarāja Vaiśravaṇa, a world-protector, addressed the Buddha, saying: “O Bhagavat! I will also teach a dhāraṇī out of pity for sentient beings and in order to protect expounders of the Dharma.” 

He then recited a dhāraṇī, saying: Aṭṭe naṭṭe vanaṭṭe anaḍe nāḍi kunaḍi.

“O Bhagavat! With this mantra-dhāraṇī I protect the expounders of the Dharma; I will also protect those who hold to this sutra. All heavy cares shall be banished for a hundred yojanas around.”

(妙法蓮華經第二十六品 陀羅尼之3)

爾時毘沙門天王護世者白佛言。世尊。我亦為愍念眾生擁護此法師故。說是陀羅尼。即說呪曰。

阿梨(一)那梨(二)㝹那梨(三)阿那盧(四)那履(五)拘那履(六)

世尊。以是神呪擁護法師。我亦自當擁護持是經者。令百由旬內無諸衰患。

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

Hitt sijun, Pradanasura (Iongxqamw Vowsix) Posad duiww Vuddyy qongw, “Sewjunx! Guaw iarr uirr u iongxho, togsiong, qapp siurcii Bibiau Hxuad Lenhuex Qingx :ee liam dharani. Narr jiaxee huatsux did diyc jitt xee dharani, bylun iarcex, raksasa, putana, krtya, kumbhanda, iacc gyrquiw dringw beh cue inx ee duanxcur, dyrr be hro inx did diyc lirven.”

Ix dyrr dirr Vuddyy binrjingg liam jiuwgiw:

Jvale mahajvale ukke mukke ade adavati nrtye nrtyavati ittini vittini cittini nrtyani nrtyavati.

“Sewjunx! Jitt xee dharani jiuwgiw si Ganges Hyy suax ee sowliong hiacc je ee vut soxx liam qycc duer lecc hnuahiw. Narr cimhuan qapp huixvongr jiaxee huatsux :ee, dyrr si cimhuan qapp huixvongr jiaxee vut.”

(The Lotus Sutra - Chapter XXVI Dhāraṇī 2)

Then Bodhisattva Pradānaśūra addressed the Buddha, saying: “O Bhagavat! I also will teach a dhāraṇī in order to protect anyone who recites and preserves the Lotus Sutra. If expounders of the Dharma attain this dhāraṇī, no yakṣa, rākṣasa, pūtana, kṛtya, kumbhāṇḍa, or hungry ghost will ever have a chance to strike at their weaknesses even if they try to do so.” 

In the presence of the Buddha he taught a dhāraṇī, saying: Jvale mahājvale ukke mukke aḍe aḍāvati nṛtye nṛtyāvati iṭṭini viṭṭini ciṭṭini nṛtyani nṛtyāvati. 

“O Bhagavat! This mantra-dhāraṇī has been spoken by buddhas equal in number to the sands of the Ganges River and everyone has rejoiced in it. Anyone who attacks or slanders an expounder of the Dharma also attacks or slanders these buddhas.” 

(妙法蓮華經第二十六品 陀羅尼之2)

爾時勇施菩薩白佛言。世尊。我亦為擁護讀誦受持法華經者。說陀羅尼。若此法師得是陀羅尼。若夜叉。若羅剎。若富單那。若吉遮。若鳩槃茶。若餓鬼等。伺求其短無能得便。即於佛前。而說呪曰。

痤(誓螺反)隷(一)摩訶痤隷(二)郁枳(三)目枳(四)阿隷(五)阿羅婆第(六)涅隷第(七)涅隷多婆第(八)伊緻(猪履反)柅(女氏反九)韋緻柅(十)旨緻柅(十一)涅隷墀柅(十二)涅犁墀婆底(十三)

世尊。是陀羅尼神呪。恒河沙等諸佛所說。亦皆隨喜。若有侵毀此法師者。則為侵毀是諸佛已。

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

 

Derr Zi-jap-lak Pinw: Dharani

Hitt sii, Bhaisajyaraja (Iyc Ongg) Posad an’ jyrui vreh kiw, jniawvingg ee qingqah teh teh, habjiongw duiww Vuddyy qongw, “Sewjunx! Narr u senrlamjuw iacc senrluxzinn siurcii Bibiau Hxuad Lenhuex Qingx, togsiong itliusuiw, iacc causiaw jitt vxo qingceh, ix tangx did diyc zuarr je hokvyr?”

Vuddyy qra Iyc Ongg qongw, “Narr u senrlamjuw iacc senrluxzinn qiong’iongw veh-vah-bxan ig nayuta Ganges Hyy suax ee sowliong hiacc je ee vut, liw sniu sniaw kuanw, ix soxx did .diyc ee hokvyr u je bor?”

“Jin’ je, Sewjunx.”

Vuddyy qongw, “Narr senrlamjuw iacc senrluxzii tangx siurcii jitt vxo qingx lairdew simrjiww dna' jit siuw sir qxur ee jimgensix, togsiong, u liauxqaiw iwsur, qycc jiauww soxx qongw :ee siuhing, jitt kuanw ee qongdig dyrr jiokk je.”

Hitt sii, Iyc Ongg Posad qra Vuddyy qongw, “Sewjunx! Guaw henrjai qaidongx hiongr suathuad :ee liam dharani jiuwgiw laii qra siuxho.”

Ix dyrr liam jiuwgiw:

Anye manye mane mamane citte carite same samita visānte mukte muktatame same avisame samasame jaye ksaye aksaye aksine sante samite dharani alokabhase pratyaveksani nidhiru abhyantaranirviste abhyantaraparisuddhi mutkule arade parade sukanksi asamasame buddhavilokite dharmapariksite samgha-nirghosanirghoni bhayabhayavisodhani mantre mantraksayate rute rutakausalye aksaye aksayavanataye vakkule valoda amanyanataye.

“Sewjunx! Jitt xee dharani sinsingr ee jiuwgiw si lak-jap-zi-ig Ganges Hyy suax ee sowliong hiacc je ee vut soxx liam. Narr u cimhuan qapp huixvongr jitt xee huatsux :ee, dyrr si cimhuan qapp huixvogr jiaxee vut.”

Hitt sii, Sakyamuni Vut ylyw Iyc Ongg Posad qongxx, “Jin’ hyw, jinw’ hyw! Iyc Ongg! Liw in'ui linbinw qapp iongxho jiaxee huatsux laii liam dharani jiuwgiw, duiww jerje jiongwsingx u dua lirig.”

(The Lotus Sutra - Chapter XXVI Dhāraṇī1)

Thereupon, rising from his seat with his right shoulder bared, Bodhisattva Bhaiṣajyarāja faced the Buddha with his palms pressed together, and spoke to him, saying: “O Bhagavat! If there is any son or daughter of a virtuous family who preserves the Lotus Sutra and recites it, is versed in it, and copies it, how much merit will he or she attain?” 

Then the Buddha addressed Bhaiṣajyarāja, saying: “If there is any son or daughter of a virtuous family who pays homage to buddhas numbering as many as the sands of eight hundred myriads of koṭis of nayutas of Ganges Rivers, what do you think? Will the merit he or she attains be great or not?” 

He answered: “It will be great, O Bhagavat!” 

The Buddha said: “If any son or daughter of a virtuous family preserves a verse of four lines of this sutra, recites it, understands the meaning, or practices what it teaches, his or her merit will be very great.” 

Thereupon, Bodhisattva Bhaiṣajyarāja addressed the Buddha, saying: “O Bhagavat! I will now give the dhāraṇīs to the expounders of the Dharma and protect them.” 

He then recited a dhāraṇī: Anye manye mane mamane citte carite same samitā viśānte mukte muktatame same avisame samasame jaye kṣaye akṣaye akṣiṇe śānte samite dhāraṇi ālokabhāṣe pratyavekṣaṇi nidhiru abhyantaranirviṣte abhyantarapāriśuddhi mutkule araḍe paraḍe sukāṇkṣi asamasame buddhavilokite dharmaparikśite saṃgha-nirghoṣanirghoṇi bhayābhayaviśodhani mantre mantrākṣayate rute rutakauśalye akṣaye akṣayavanatāye vakkule valoḍa amanyanatāye.

“O Bhagavat! This mantra-dhāraṇī was spoken by buddhas equal in number to the sands of sixty-two koṭis of Ganges Rivers. Anyone who attacks or slanders an expounder of the Dharma also attacks or slanders these buddhas.” 

Thereupon, the Buddha Śākyamuni praised Bodhisattva Bhaiṣajyarāja, saying: “Splendid! Splendid! O Bhaiṣajyarāja! Out of compassion you have taught this dhāraṇī in order to protect the expounders of the Dharma. It will greatly benefit all sentient beings.”

(妙法蓮華經第二十六品 陀羅尼之1)

爾時藥王菩薩即從座起。偏袒右肩合掌向佛。而白佛言。世尊。若善男子善女人。有能受持法華經者。若讀誦通利。若書寫經卷。得幾所福。佛告藥王。若有善男子善女人。供養八百萬億那由他恒河沙等諸佛。於汝意云何。其所得福寧為多不。甚多世尊。佛言。若善男子善女人。能於是經。乃至受持一四句偈。讀誦解義如說修行。功德甚多。爾時藥王菩薩白佛言。世尊。我今當與說法者。陀羅尼呪以守護之。即說呪曰。

安爾(一)　曼爾(二)　 摩禰(三)　摩摩禰(四)　旨隷(五)　遮梨第(六)　賒咩(羊鳴音七)　賒履(冈雉反)多瑋(八)　羶(輸千反)帝(九)　目帝(十)　目多履(十一)　娑履(十二)　阿瑋娑履(十三)　桑履(十四)　娑履(十五)　叉裔(十六)　阿叉裔(十七)　阿耆膩(十八)　羶帝(十九)　賒履(二十)　陀羅尼(二十一)　阿盧伽婆娑(蘇奈反)簸蔗毘叉膩(二十二)　禰毘剃(二十三)　阿便哆(都餓反)邏禰履剃(二十四)　阿亶哆波隷輸 地(途賣反二十五)　漚究隷(二十六)　牟究隷(二十七)　阿羅隷(二十八)　波羅隷(二十九)　首迦差(初几反三十)　阿三磨三履(三十一)　佛馱毘吉利袠帝(三十二)　達磨波利差(猜離反)帝(三十三)　僧伽涅瞿沙禰(三十四)　婆舍婆舍輸地(三十五)　曼哆邏(三十六)　曼哆邏叉夜多(三十七)　郵樓哆(三十八)　郵樓哆憍舍略(來加反三十九)　惡叉邏(四十)　惡叉冶多冶(四十一)　阿婆盧(四十二)　阿摩若(荏蔗反)那多夜(四十三)

世尊。是陀羅尼神咒。六十二億恒河沙等諸佛所說。若有侵毀此法師者。則為侵毀是諸佛已。時釋迦牟尼佛讚藥王菩薩言。善哉善哉。藥王。汝愍念擁護此法師故。說是陀羅尼。於諸眾生多所饒益。

Bibiau Hxuad Lenhuex Qingx (zi-jap-go-5)

 

Hitt sijun, Dharanimdhara (Cisiuw) Posad an' jyrui vreh kiw, qniaa hiongr jingg duiww Vuddyy qongw, "Sewjunx, narr u jiongwsingx tniax diyc Quansewimx Posad Pinw laii jaiqiyh ix jurjai ee qonggiap, jaix ix duiww poxpenr kuix huatmngg henr sintongx ee lat, tangx jaix jitt xee langg ee qongdig be jiyw." 

Vuddyy qangxsuad jitt vxo Poxmngg Pinw ee sii, jingwlangg lairdew u veh-bxan sir-cingx xee jiongwsingx longxx huatguan beh jingwgiam busiong anuttara-samyak-sambodhi.

(The Lotus Sutra - Chapter XXV The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara] 5)

At that time Bodhisattva Dharaṇiṃdhara arose from his seat, went before the Buddha and said to him: “O Bhagavat! If there are any sentient beings who hear of this chapter, ‘Bodhisattva Avalokiteśvara,’ and these effortless deeds, the manifestation of the gateway to all directions, and the transcendent powers, know that their merit will not be little!” 

When the Buddha taught the chapter, “The Gateway to Every Direction,” the thought of incomparable highest, complete enlightenment awoke in eighty-four thousand sentient beings in the assembly.

(妙法蓮華經第二十五品 觀世音菩薩普門之5)

爾時持地菩薩即從座起。前白佛言。世尊。若有眾生。聞是觀世音菩薩品自在之業。普門示現神通力者。當知是人功德不少。佛說是普門品時。眾中八萬四千眾生。皆發無等等阿耨多羅三藐三菩提心。

Bibiau Hxuad Lenhuex Qingx (zi-jap-go-4)

Hitt sii, Iwjir Buqiongjin Posad iong jimgensix mng qongxx,

"Qibiau siongrtew jiauvi ee Sewjunx 

Guaw dnaxx qycjaiww mng kiw 

Hitt xui vut ee derjuw u sniaw inenn 

Virr qiyr jyr Quansewimx?" 

Qibiau siongwtew jiauvi ee Sewjunx huedab Iwjir Buqiongjin iong jimgensix: 

"Liw tniax knuar quanhe Quanimx ee sowhingg 

Ix gauu ingwsiser dirr siwhngx qokk soxjai 

Dua sewguan cimx naxx haiw 

Qinglik quer ee qiab vutsugi 

Hogsai quer cing'ig xui vut 

Huad dua cingjing ee guan 

Guaw uirr liw qanxliok qangxsuad 

Tniax diyc ix iacc knuar diyc ix 

Dirr simlai liam ix ee miaa byy qnaiwdng 

Tangx bet soxu ee kow 

Qaxsuw u langg hingx kiw hai langg ee liamrtauu 

Jiong' liw sag lyc dua huexknex 

Simlai liam Quanimx hitt xee lat 

Diwsuw huexknex e vniwjniaa juixdii 

Iacc dirr duarhaiw piauliuu 

Lringg, dua hii, qapp jerje qxuiw laii beh uilann 

Simlai liam Quanimx hitt xee lat 

Diwsuw pylong berdangr qra liw tunjiac 

Iacc dirr Sumeru Snuax ee snuadingw 

Hro langg' sag .lyc .kir 

Simlai liam Quanimx hitt xee lat 

Diwsuw e cincniu zidtauu dirr kongdiongx diamr lehh be duirlyc 

Iacc virr og langg duizib 

Vuac lyc Qimqongx Snuax 

Simlai liam Quanimx hitt xee lat 

Diwsuw jit qix mox dy' be sunxhai 

Iacc duw diyc caddongw vauuii 

Qokk langg giac dyx beh qahai 

Simlai liam Quanimx hitt xee lat 

Diwsuw inx sui' langg longxx kiw jusimx 

Iacc jysiu qok'ongg ee koxcow 

Siurr dohingg decbeh siurjiongx 

Simlai liam Quanimx hitt xee lat 

Diwsuw dyx jit quec aw jit quec dng .kir 

Iacc virr siuqimr vak diauu lehh 

Kax qapp ciuw u kaliauu ciuxkaur 

Simlai liam Quanimx hitt xee lat 

Diwsuw syxlen lag .kir did diyc qaixtuad  

U jiuwjow qapp jerje dog'iyc 

Soxx beh laii hai liw ee sniwmia 

Simlai liam Quanimx hitt xee lat 

Diwsuw denwdyww hai diyc ix vunxlangg 

Iacc duw diyc siaog ee raksasa 

Qapp dok lringg ixqip jerje qxuiw dingxdingw 

Simlai liam Quanimx hitt xee lat 

Diwsuw inx liammisii longxx m qnaw laii qahai 

Narr virr hiong'og ee bingxsiur vauuii 

Inx ee kaziauw jin' lrai jin' tangx qniax 

Simlai liam Quanimx hitt xee lat 

Diwsuw inx soksog jauw kir qaur buvenx ee uanxhongx 

Bongxjuaa qapp get'axtangg 

Inx ee dogkir naxx iam huew decc dyc 

Simlai liam Quanimx hitt xee lat 

Diwsuw inx tniax diyc sniax e trer dywdngw .kir 

Duw diyc amr hunn, luii dann, siccuah 

Lyc pauc iacc lyc dua ho 

Simlai liam Quanimx hitt xee lat 

Diwsuw vyrhong'uw jiksii siausnuar .kir 

Jiongwsingx u jiongxjiongw ee kunwlann qapp jaieh 

Virr buliong ee tongwkow soxx apvig 

Quan'imx bibiau u diwhui ee lat 

Tangx qiuwjo sewqanx ee kunwkow 

Sintongx ee lat jiauvi 

Duarsiwqer siulen diwhui qapp hongvenrhuad 

Sibhongx soxu ee qoktow 

Ix byy jit xui byy kir 

Jiongxjiongw og ee soxjai 

Dergak, qxuiw, jingsnix 

Snix, lau, vni, siw jiaxee kow 

Ix e suxx inx longxx jiamrjiam bet .kir 

Ix u jinsit ee quancad qapp cingjing ee quancad 

Ixqip qongxdai diwhui ee quancad 

Qycc u visimx ee quancad qapp jusimx ee quancad 

Diyhh suwsiongg qra jiokguan qapp giongxbong 

Ix byy uwuer u cingjing ee qngx 

Diwhui ee zit ciongpuar soxu ee oamr 

Tangx hanghok hongx qapp huew ee jailan 

Cingbingg ee qngx poxpenr jiyr sewqanx 

Siuw qaiwlut u juvix ee sintew bersux luii decc dinxdang 

Ju'air ee sim'ir naxx hunn hiacc bibiau 

Lyc naxx qamlo ee Hxuad-ho 

Dubet jiongwsingx huanlyw ee huexiam 

Siy' jner siy' qryr ee soxjai 

Iacc jenwdin diongqanx ee kiongxhongg qapp qniahniaa 

Simlai liam Quanimx hitt xee lat 

Diwsuw jingwlangg ee uanwngor longxx tewsnuar 

U bixbiau sniaimx ee Quansewimx 

Ix cingjing ee sniax cincniu laujuiw 

Viw sewqanx zimrhyy sniax longxx kacc hyw tniax 

Soxiw diyhh siongiongg liam ix ee miaa 

Dagg vaiw liam longxx m tangx u huaigii 

Quansewimx jitt xui cingjing ee singwjiaw 

Dirr koxnauw iacc duw diyc sixbongg ee jaieh 

Tangx junw jyr uaxhnua 

Itcer qongdig jiauvi 

Ix iong juvix ee bagjiux knuar jiongwsingx 

Hokkir jurjib cincniu haiw hitt kuanw ee buliong 

Soxiw ingqaix qra qnialew"

(The Lotus Sutra - Chapter XXV The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara] 4)

Thereupon, Bodhisattva Akṣayamati asked a question in verse, saying: 

O Bhagavat, endowed with excellent marks! 

I now wish to ask you about him once again: 

For what reason is the heir of the Buddha 

Named Avalokiteśvara?

The Bhagavat, endowed with excellent marks, answered Akṣayamati in verse:

Listen to the practices of Avalokiteśvara, 

Which have their application to all! 

His vow is deep like the ocean 

And his kalpa is of inconceivable length. 

After having attended 

Many thousands of koṭis of buddhas, 

He made a great, pure vow. 

I will now explain it to you in brief: 

If you hear his name and see his body, 

And contemplate him in thought, 

Your life will not be in vain; 

And you will extinguish all suffering. 

If anyone wants to hurt you 

And pushes you into a great firepit, 

If you contemplate the power of Avalokiteśvara, 

The firepit will change into a pond. 

If you drift upon the great ocean and meet danger 

From dragons, fish, and demons, 

If you contemplate the power of Avalokiteśvara, 

You will not be swallowed by the waves. 

If you are on the peak of Sumeru 

And are pushed by somebody, 

If you contemplate the power of Avalokiteśvara, 

You will stay suspended in the air like the sun. 

If any evil one chases you 

And pushes you from Mount Diamond, 

If you contemplate the power of Avalokiteśvara, 

Not even a single hair will be hurt. 

If evil robbers surround you 

Each with a sword and the intent to harm, 

If you contemplate the power of Avalokiteśvara, 

The thought of mercy will awaken in them. 

If you suffer under the punishment of a king 

And your life is to be ended by execution, 

If you contemplate the power of Avalokiteśvara, 

The sword will be immediately broken into pieces. 

If you are imprisoned with a neck chain, 

Your hands and feet fettered, 

If you contemplate the power of Avalokiteśvara, 

They will disappear and you will be released. 

If anyone wants to hurt your body 

With a curse or poison, 

If you contemplate the power of Avalokiteśvara, 

These ills will return and afflict their authors. 

If you meet evil rākṣasas, 

Poisonous dragons, or demons, 

If you contemplate the power of Avalokiteśvara, 

They will not dare to hurt you. 

If you are surrounded by evil animals 

Whose teeth and claws are fearfully sharp, 

If you contemplate the power of Avalokiteśvara, 

They will run away swiftly 

And to an immeasurable distance. 

If there are lizards, snakes, vipers, or scorpions, 

Whose breath is poisonous like a flaming smoke, 

If you contemplate the power of Avalokiteśvara, 

They will turn away swiftly at the sound of your voice. 

If thunder resounds, lightning flashes, 

Hail falls, and a great rain pours out of the clouds, 

If you contemplate the power of Avalokiteśvara, 

They will disappear immediately. 

If sentient beings are in great adversity, 

And immeasurable pain afflicts them, 

The wonderful power of the wisdom of Avalokiteśvara 

Can relieve the suffering of the world. 

Endowed with transcendent powers 

And having fully mastered wisdom and skillful means, 

In all the worlds of the ten directions, 

There is no place where he will not manifest himself. 

The suffering of those in the troubled states of being: 

Hell-dwellers, hungry ghosts, and animals; 

And the suffering of birth, old age, illness, and death 

Will gradually be extinguished. 

He who perceives the world with truth, purity, 

And vast knowledge, 

And with benevolence and compassion, 

Should be ever longed for and looked up to. 

He is a spotless pure ray of light, 

A sun of wisdom that destroys the darkness, 

A flame that withstands the winds of calamity. 

He brilliantly illuminates the entire world. 

His will, the essence of which is compassion, 

Shakes like thunder; 

And the mind of mercy 

Is like a beautiful overspreading cloud, 

Which pours the Dharma rain of immortality 

And extinguishes the flame of desires. 

In a dispute before judges, 

Or fearful in the midst of battle, 

If you contemplate the power of Avalokiteśvara, 

All enemies will flee away. 

He has a wondrous voice, 

The voice of one who perceives the world, 

A voice like Brahma’s, a voice like the rolling tide, 

A voice unsurpassed in this world; 

For this reason you should always contemplate him. 

You should have no doubt, even for a moment. 

The pure seer Avalokiteśvara will be a refuge 

When suffering distress or the misery of death. 

He is endowed with every quality, 

Sees the sentient beings with his benevolent eyes, 

And his ocean of merit is immeasurable; 

For this reason you should pay him homage.

(妙法蓮華經第二十五品 觀世音菩薩普門之4)

爾時無盡意菩薩。以偈問曰。

　世尊妙相具　　我今重問彼

　佛子何因緣　　名為觀世音

　具足妙相尊　　偈答無盡意

　汝聽觀音行　　善應諸方所

　弘誓深如海　　歷劫不思議

　侍多千億佛　　發大清淨願

　我為汝略說　　聞名及見身

　心念不空過　　能滅諸有苦

　假使興害意　　推落大火坑

　念彼觀音力　　火坑變成池

　或漂流巨海　　龍魚諸鬼難

　念彼觀音力　　波浪不能沒

　或在須彌峯　 　為人所推墮

　念彼觀音力　　如日虛空住

　或被惡人逐　　墮落金剛山

　念彼觀音力　　不能損一毛

　或值怨賊繞　　各執刀加害

　念彼觀音力　　咸即起慈心

　或遭王難苦　　臨刑欲壽終

　念彼觀音力　　刀尋段段壞

　或囚禁枷鎖　　手足被杻械

　念彼觀音力　　釋然得解脫

　呪詛諸毒藥   　所欲害身者

　念彼觀音力　　還著於本人

　或遇惡羅剎　　毒龍諸鬼等

　念彼觀音力　　時悉不敢害

　若惡獸圍遶　　利牙爪可怖

　念彼觀音力　　疾走無邊方

　蚖蛇及蝮蠍　　氣毒煙火燃

　念彼觀音力　　尋聲自迴去

　雲雷鼓掣電　　降雹澍大雨

　念彼觀音力　　應時得消散

　眾生被困厄　　無量苦逼身

　觀音妙智力　　能救世間苦

　具足神通力　　廣修智方便

　十方諸國土　　無剎不現身

　種種諸惡趣　　地獄鬼畜生

　生老病死苦　　以漸悉令滅

　真觀清淨觀　　廣大智慧觀

　悲觀及慈觀　　常願常瞻仰

　無垢清淨光　　慧日破諸闇

　能伏災風火　　普明照世間

　悲體戒雷震　　慈意妙大雲

　澍甘露法雨　　滅除煩惱焰

　諍訟經官處　　怖畏軍陣中

　念彼觀音力　　眾怨悉退散

　妙音觀世音　　梵音海潮音

　勝彼世間音　　是故須常念

　念念勿生疑　　觀世音淨聖

　於苦惱死厄　　能為作依怙

　具一切功德　　慈眼視眾生

　福聚海無量　　是故應頂禮

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

 

Hitt sijun, Vuddyy qra Quansewimx Posad qongw, "Qaidongx linbinw Iwjir Buqiongjin Posad qapp sir jiongw derjuw, tenzinn, lringg, iarcex, gandharva, asura, garuda, kinnara, mohoraga, langg, ixqip byy sriok langg :ee dingxdingw jiaxee laii jiapsiu jitt xee judui."

Hitt sii, Quansewimx Posad u linbinw sir jiongw derjuw qapp tenzinn, lringg, langg, ixqip byy sriok langg :ee dingxdingw jiaxee, dyrr jiapsiu hitt xee judui, suar qra hunx jyr nng hxun. Jit hxun hongrhenr hro Sakyamuni Vut, jit hxun hongrhenr hro Je Vut ee tah. 

"Iwjir Buqiongjin! Quansewimx Posad u jitt hy kuanw jurjai ee sintongx-lat dirr syvyy sewqair iulik."

(The Lotus Sutra - Chapter XXV The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara] 3)

Then the Buddha said to Bodhisattva Avalokiteśvara: “You should accept this necklace out of pity for such humans and nonhumans as this Bodhisattva Akṣayamati, the fourfold assembly, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas.” 

The Bodhisattva Avalokiteśvara accepted the necklace out of pity for the fourfold assembly, devas, nāgas, humans, nonhumans, and the rest. He then divided it into two parts and gave one part to the Buddha Śākyamuni and the other part to the stupa of the Buddha Prabhūtaratna. 

“O Akṣayamati! With such inherent transcendent powers Bodhisattva Avalokiteśvara wanders throughout the sahā world.”

(妙法蓮華經第二十五品 觀世音菩薩普門之3)

爾時佛告觀世音菩薩。當愍此無盡意菩薩及四眾天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等故。受是瓔珞。即時觀世音菩薩愍諸四眾及於天龍人非人等。受其瓔珞。分作二分。一分奉釋迦牟尼佛。一分奉多寶佛塔。無盡意。觀世音菩薩。有如是自在神力。遊於娑婆世界。

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

Iwjir Buqiongjin Posad mng Vuddyy qongxx, "Sewjunx! Quansewimx Posad anwjnuaw dirr jitt xee syvyy sewqair sewqair iulik? Anwjnuaw uirr jiongwsingx suathuad? Lirven ee ligliong qycc si sniaxmih kuanw?"  

Vuddyy qra Iwjir Buqiongjin Posad qongw, "Narr u mow jit xee qoktow ee jiongwsingx ingdongx siurr Vut dorhuar :ee, Quansewimx Posad dyrr henr Vut ee srinx laii suathuad. Narr ingdongx siurr pratyekabuddha dorhuar :ee, ix dyrr henr pratyekabuddha ee srinx laii suathuad. Narr ingdongx siurr sniabunn dorhuar :ee, ix dyrr henr sniabunn ee srinx laii suathuad. Narr ingdongx siurr Brahma Ongg dorhuar :ee, ix dyrr henr Brahma Ongg ee srinx laii suathuad. Narr ingdongx siurr Sakra dorhuar :ee, ix dyrr henr Sakra ee srinx laii suathuad. Narr ingdongx siurr Jurjai Tnisinn dorhuar :ee, ix dyrr henr Jurjaii Tnisinn ee srinx laii suathuad. Narr ingdongx siurr Tnisinn Dua Jiongqunx dorhuar :ee, ix dyrr henr Tnisinn Dua Jiongqunx ee srinx laii suathuad. Narr ingdongx siurr Vaisravana dorhuar :ee, ix dyrr henr Vaisravana ee srinx laii suathuad. Narr ingdongx siurr siyw ongg dorhuar :ee, ix dyrr henr siyw ongg ee srinx laii suathuad. Narr ingdongx siurr diongxjiaw dorhuar :ee, ix dyrr henr diongxjiaw ee srinx laii suathuad. Narr ingdongx siurr qusu dorhuar :ee, ix dyrr henr qusu ee srinx laii suathuad. Narr ingdongx siurr qnuatauu dorhuar :ee, ix dyrr henr qnuatauu ee srinx laii suathuad. Narr ingdongxx siurr brahmin dorhuar :ee, ix dyrr henr brahmin ee srinx laii suathuad. Narr ingdongx siurr bikiu, bikuni, upasaka, iacc upasika dorhuar :ee, ix dyrr henr bikiu, bikuni, upasaka, iacc upasika ee srinx laii suathuad. Narr ingdongx siurr diongxjiaw, qusu, qnuatauu, iacc brahmin jiaxee langg ee hurzinlangg dorhuar :ee, ix dyrr henr hurzinlangg ee srinx laii suathuad. Narr ingdongx siurr javoginxaw iacc jaboxginxaw dorhuar :ee, ix dyrr henr javoginxaw iacc jaboxginxaw ee srinx laii suathuad. Narr ingdongx siurr tenzinn, lringg, iarcex, gandhava, asura, garuda, kinnara, mahoraga, sriok langg :ee, iacc byy sriok langg :ee dringw dorhuar :ee, ix jinrqaix henr jiaxee srinx laii suathuad. Narr ingdongx siurr Giaa Qimqongx :ee dorhuar :ee, ix dyrr henr Giaa Qimqongx :ee ee srinx laii suathuad.   

Iwjir Buqiongjin! Jitt xee Quansewimx Posad singjiu jitt hy kuanw ee qongdig, iong jiongxjiongw hingtew, iulik jerje qoktow laii dortuad jiongwsingx. Soxiw linw jiaxee ingdongx itsimx qiong'iongw Quansewimx Posad. Jitt xee Quansewimx Posad Mahasattva dirr kiongxhongg iacc qiplan ee sii e sisiar byy qniahniaa hro jiongwsingx. Soxiw jitt xee syvyww sewqair dyrr longxx qra qiyr jyr Vowsix Byy Qniahniaa :ee." 

Iwjir Buqiongjin Posad qra Vuddyy qongw, "Sewjunx! Guaw dnaxx ingdongx qiong'iongw Quansewimx Posad." 

Ix dyrr qra amrqunw ee jerje juvyw qapp judui vrag .lyc .laii, longxjongw qewdat vaccingx niuw qimx beh hro Quansewimx Posad. Ix qongw, "Zinjuu :ee ar, cniaw jiapsiu jiaxee Hxuad-vowsix ee dinvyw qapp judui."   

Hitt sii, Quansewimx Posad m kingw jiapsiu. Iwjir Buqiongjin qycc hiongr Quansewimx Posad qongw, "Zinjuu :ee ar! Cniaw linbinw guanw jiaxee, jiapsiu jiaxee judui." 

(The Lotus Sutra - Chapter XXV The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara] 2)

The Bodhisattva Akṣayamati addressed the Buddha, saying: “O Bhagavat! How does Bodhisattva Avalokiteśvara wander through this sahā world? How does he teach the Dharma for the sake of sentient beings? What of his power of skillful means?” 

The Buddha said to Bodhisattva Akṣayamati: “O son of a virtuous family! If there is any land where sentient beings are to be saved by the form of a buddha, Bodhisattva Avalokiteśvara teaches the Dharma by changing himself into the form of a buddha. To those who are to be saved by the form of a pratyekabuddha, he teaches the Dharma by changing himself into the form of a pratyekabuddha. To those who are to be saved by the form of a śrāvaka, he teaches the Dharma by changing himself into the form of a śrāvaka. To those who are to be saved by the form of Brahma, he teaches the Dharma by changing himself into the form of Brahma. To those who are to be saved by the form of Śakra, he teaches the Dharma by changing himself into the form of Śakra. To those who are to be saved by the form of Īśvara, he teaches the Dharma by changing himself into the form of Īśvara. To those who are to be saved in the form of Maheśvara, he teaches the Dharma by changing himself into the form of Maheśvara. To those who are to be saved by the form of the great commander of the devas, he teaches the Dharma by changing himself into the form of the great commander of the devas. To those who are to be saved by the form of Vaiśravaṇa, he teaches the Dharma by changing himself into the form of Vaiśravaṇa. To those who are to be saved by the form of a minor king, he teaches the Dharma by changing himself into the form of a minor king. To those who are to be saved by the form of a wealthy man, he teaches the Dharma by changing himself into the form of a wealthy man. To those who are to be saved by the form of a householder, he teaches the Dharma by changing himself into the form of a householder. To those who are to be saved by the form of a state official, he teaches the Dharma by changing himself into the form of a state official. To those who are to be saved by the form of a brahman, he teaches the Dharma by changing himself into the form of a brahman. To those who are to be saved by the form of a monk, nun, layman, or laywoman, he teaches the Dharma by changing himself into the form of a monk, nun, layman, or laywoman. To those who are to be saved by the form of a wife of either a wealthy man, a householder, a state official, or a brahman, he teaches the Dharma by changing himself into the form of such a wife. To those who are to be saved by the form of a boy or a girl, he teaches the Dharma by changing himself into the form of a boy or a girl. To those who are to be saved by the form of a human or of a nonhuman such as a deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, or mahoraga, he teaches the Dharma by changing himself into any of these forms. To those who are to be saved by the form of Vajrapāṇi, he teaches the Dharma by changing himself into the form of Vajrapāṇi.

“O Akṣayamati! This Bodhisattva Avalokiteśvara displays such qualities, wanders through many lands in various forms, and saves sentient beings. For this reason you should wholeheartedly pay homage to Bodhisattva Avalokiteśvara. This Bodhisattva Avalokiteśvara bestows fearlessness in times of fearful calamity. For thisreason everybody in thissahā world calls him Abhayaṃdada (Giver of Fearlessness). The Bodhisattva Akṣayamati addressed the Buddha, saying: 

“O Bhagavat! I shall now pay homage to Bodhisattva Avalokiteśvara.” 

He then took from his neck a many-jeweled necklace worth hundreds of thousands of gold coins, gave it to him, and said: “I entreat you to accept this rare-jeweled necklace for the Dharma.” 

At that time Bodhisattva Avalokiteśvara did not dare to receive it. Akṣayamati addressed Bodhisattva Avalokiteśvara, saying: “I entreat you to accept this necklace out of pity for us.” 

(妙法蓮華經第二十五品 觀世音菩薩普門之2)

無盡意菩薩白佛言。世尊。觀世音菩薩。云何遊此娑婆世界。云何而為眾生說法。方便之力。其事云何。佛告無盡意菩薩。善男子。若有國土眾生應以佛身得度者。觀世音菩薩。即現佛身而為說法。應以辟支佛身得度者。即現辟支佛身而為說法。應以聲聞身得度者。即現聲聞身而為說法。應以梵王身得度者。即現梵王身而為說法。應以帝釋身得度者。即現帝釋身而為說法。應以自在天身得度者。即現自在天身而為說法。應以大自在天身得度者。即現大自在天身而為說法。應以天大將軍身得度者。即現天大將軍身而為說法。應以毘沙門身得度者。即現毘沙門身而為說法。應以小王身得度者。即現小王身而為說法。應以長者身得度者。即現長者身而為說法。應以居士身得度者。即現居士身而為說法。應以宰官身得度者。即現宰官身而為說法。應以婆羅門身得度者。即現婆羅門身而為說法。應以比丘比丘尼優婆塞優婆夷身得度者。即現比丘比丘尼優婆塞優婆夷身而為說法。應以長者居士宰官婆羅門婦女身得度者。即現婦女身而為說法。應以童男童女身得度者。即現童男童女身而為說法。應以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得度者。即皆現之而為說法。應以執金剛身得度者。即現執金剛身而為說法。無盡意。是觀世音菩薩。成就如是功德。以種種形遊諸國土度脫眾生。是故汝等。應當一心供養觀世音菩薩。是觀世音菩薩摩訶薩。於怖畏急難之中能施無畏。是故此娑婆世界。皆號之為施無畏者。無盡意菩薩白佛言。世尊。我今當供養觀世音菩薩。即解頸眾寶珠瓔珞。價直百千兩金。而以與之。作是言。仁者。受此法施珍寶瓔珞。時觀世音菩薩不肯受之。無盡意復白觀世音菩薩言。仁者。愍我等故受此瓔珞。