Bibiau Hxuad Lenhuex Qingx (snax-8)

Sariputra! Hitt sijun, diongxjiaw sur hro jiongw qniaw qokk langg jit daii dua ciax. Hex ciax quann qycc kuah, iong jiongxjiongw vyxbut jngsig qaxx jiokk jonggiamm, siwjiuuii ee lanqanx sir bin longxx u qruar ling'aw, qycc dirr hitt dingxbin kamr vowlii qapp quar, iarr iong qokk jiongw dinqii ee vyxbut jngsig qaxx jiokk jonggiamm, vyxbut jyr ee jinsyh ciongwhingg, u qruar huex ee ngiax. Ciax-lai pox jit dingg jit dingg ee driam, qycc andir angsig ee jimxtauu. Ciax iong vec guu tuax. Guu ee puehux qngqut, hingtew iubiw, qinbah u lat, qnialo ving'unw, sokdo naxx cincniu hongx. Qycc u jerje lovok juer sirue. Si anwjnuaw lehh? Jitt xee dua diongxjiaw, jaisanw buliong, jiongxjiongw dinjongg kngr qaxx dni muaw muaw. Ix anxnex sniu, ‘Guaw ee jaibut buqik, byy ingqaix iong aur ee ser daii ciax hro jiongww qniaw. Jiaxee iur qniaw longxx si guaw ee qniaw, tniawtangr byy jrunn pensimx. Guaw cincniu jiaxee cid vyw dua ciax, sowliong buliong, qaidongx qongvnii hro inx muixx jit xee, byy ingqaix u caved. Si anwjnuaw lehh? In’ui guaw jiaxee mic hro jit xee qog iaxx u qraur, hyhongw hro jiongww qniaw.’ Hitt sii, jiongww qniaw qokk langg jre dua ciax, did diyc ixjaw m bad u :ee, m si inx vunxlaii soxx ngwbang :ee. Sariputra! Liw sniu sniaw kuanw? Jitt xee diongxjiaw hro jiongww qniaw dua ciax jitt hxang dinvyw, qamxx sngr si vehcat?” 

Sariputra rinr qongxx, “M si, Sewjunx. Jitt xee diongxjiaw suxx jiongww qniaw benw hro huew siyx, vyxjuann inx ee sinkux qapp sniwmia, jex byy sngr si vehcat. Sniaw enqor? Narr tangx vyxjuann sintew qapp sniwmia, dyrr sngr u did diyc hyw sngw ee mihqnia, hyhongw si ing hongven uirr beh an' hitt qingx dyc huew ee cur qra inx qiur .cud .laii. Sewjunx! Narr jitt xee diongxjiaw simrjiww lenrr ser daii ciax dy’ byy hro :inx, marr byy sngr si vehcat. Sniaw enqor? Jitt xee diongxjiaw jinwjingg dyrr anxnex sniu, ‘Guaw iong hongven hro qniaw tangx cud .kir.' In'ui jitt xee enqor, soxiw byy sngr si vehcat. Hyhongw diongxjiaw jai'ngiaw qaqi jaisanw buliong, beh lirig jiongww qniaw, qongvingg hro inx dua ciax.” 

Vuddyy qra Sariputra qongw, “Jinw hyw, jinw hyw. Dyrr cincniu liw soxx qongw :ee, Sariputra, Zulaii iarr si anxenx, juer itcer sewqanlangg ee laurve, qra itcer ee kiongxhongg, huanlyw, iulu, budix qapp gugong longxx bedjin byy cunx, singjiu buliong diqenr, ligliong qapp byy qnia'uir, u dua sintongx ee ligliong qapp diwhui ee ligliong, u hongven hxuad qapp diwhui ee paramita, dua-ju.-dua-vix longxx byy iawsen, vutdng decc juer senrsu. Uirr lirig itcer jiongwsingx, jiacc laii dirr samqair hiuxhuai dyc huew ee cur cutsir. Uirr dro jiongwsingx tuatlii snex, lau, vne, siw, iux, vrix, koxnauw, guduu, gugong qapp samdok ee huew, qaurhuar inx did anuttara-samyak-sambodhi. Knuar diyc jiongwsingx virr snex, lau, vne, siw, iux, vri, koxnauw ee huew decc siyx, iarr in’ui go jiongw iogbong ee jaii qapp lxi sriu jiongxjiongw kow; qycc in'ui tamsimx, jipdiok qapp duiqiuu, dirr henrser sriu jiongxjiongw kow, dirr au sxer sriu dergak, juer jingsnix, juer iaux qxuiw ee kow. Junw cutsir dirr tnidingw qapp zinqanx, sanwciah, kunwkow, ham' soxx air :ee lirkuix, qapp ham' uanwhun :ee siy' duw, longxx e tongwkow. Jiaxee jiongxjiongw kow, jiongwsingx dimlunn dirr qidiongx, iauxx hnuahiw decc sngw, vutqag-vutdix, byy qnia’uir, iarr byy snix iawsen, byy qriuu qaixtuad. Dirr jitt xee samqair dyc huew ee cur decc jauw dangx jauw saix, inx jygu dua kow iarr m jaix qniax. Sariputra! Vut knuar diyc jex dyrr anxnex sniu: Guaw juer jiongwsingx ee laurve, ingqaix vruic driau inx ee koxlan, hro inx did diyc buliong-buvenx vut-diwhui ee kuaiwlok, hro inx tangx iuhir.'

(The Lotus Sutra - Chapter III A Parable 8)

“O Śāriputra, the affluent man then gave each child the same kind of large cart. These carts were tall and spacious, adorned with various jewels, and encircled with railings full of hanging bells. On the tops of the carts were canopies also decorated with various kinds of jewels. These carts were draped with jeweled cords and hung with flower garlands. They were thickly piled with fabrics, and red pillows had been placed about. These carts were each yoked to an ox with a spotlessly white hide. These oxen had beautiful bodies with powerful muscles, even gaits, and were as swift as the wind; and there were many attendants guarding them. Why did the affluent man give these carts? Because the man had great and immeasurable wealth and his abundant storehouses were full. He thus thought further: Since my treasure has no limit, I should not give my children inferior carts. These are my children and I love them all equally. I have an immeasurable number of large carts such as these, decorated with the seven treasures. I should equally distribute them to each child without discrimination. Why is this? Even if I gave carts like these to everyone in the country, their number would not be exhausted. Why should I not give them to my own children? “At that time, the children each climbed into a great cart and had an unprecedented experience, one beyond their original expectations. “O Śāriputra! What do you think about this? This affluent man gave to his children equally a large cart decorated with precious treasures. Has he deceived them or not?” 

Śāriputra replied: “No Bhagavat! The affluent man only tried to help his children escape from the disastrous fire. He saved their lives and did not deceive them. This is by no means a deception. Why? Because by saving their lives they obtained marvelous toys. Moreover, they were saved from the burning house by skillful means. “O Bhagavat! If this affluent man had not given them even the smallest cart, it still would not have been a deception. Why is this? Because this affluent man thought before: I will help my children escape with skillful means. “This is why it was not a deception. How much more so, since the affluent man, knowing that he had immeasurable wealth and wanting to benefit them equally, gave each of his children a large [ox]cart.” 

The Buddha said to Śāriputra: “Splendid, splendid! It is exactly as you have said. O Śāriputra, the Tathāgata is also just like this. That is to say, as the father of the entire world, he permanently dispels fear, distress, anxiety, ignorance, and blindness. He has attained immeasurable wisdom, insight, power, and fearlessness, as well as great transcendent powers and the power of wisdom. He has attained the perfection of skillful means and of wisdom. With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and benefits them all. “The Tathāgata appears in the triple world, which is like a decaying old house on fire, to rescue sentient beings from the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment. “The Tathāgatas see all sentient beings burning in the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the five senses and the desire for monetary profit they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike. “Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it. “O Śāriputra! Seeing these things the Buddha thought: Since I am the father of sentient beings I must rid them of their immeasurable suffering and distress. I will cause them to rejoice through the immeasurable and limitless pleasure of the buddha wisdom. 

(妙法蓮華經第三品 譬喻之8)  

舍利弗。爾時長者。各賜諸子等一大車。其車高廣眾寶莊校。周匝欄楯四面懸鈴。又於其上張設幰蓋。亦以珍奇雜寶而嚴飾之。寶繩絞絡垂諸華纓。重敷綩綖安置丹枕。駕以白牛。膚色充潔形體姝好。有大筋力。行步平正。其疾如風。又多僕從而侍衛之。所以者何。是大長者。財富無量。種種諸藏悉皆充溢。而作是念。我財物無極。不應以下劣小車與諸子等。今此幼童皆是吾子。愛無偏黨。 我有如是七寶大車。其數無量。應當等心各各與之。不宜差別。所以者何。以我此物周給一國。猶尚不匱。何況諸子。是時諸子。各乘大車得未曾有。非本所望。舍利弗。於汝意云何。是長者等與諸子珍寶大車。寧有虛妄不。舍利弗言。不也世尊。是長者。但令諸子得免火難。全其軀命非為虛妄。何以故。若全身命。便為已得玩好之具。況復方便於彼火宅而拔濟之。世尊。若是長者。乃至不與最小一車。猶不虛妄。何以故。是長者先作是意。我以方便令子得出。以是因緣無虛妄也。何況長者。自知財富無量。欲饒益諸子等與大車。佛告舍利弗。善哉善哉。如汝所言。舍利弗。如來亦復如是。則為一切世間之父。於諸怖畏衰惱憂患無明闇蔽。永盡無餘。而悉成就無量知見力無所畏。有大神力及智慧力。具足方便智慧波羅蜜。大慈大悲常無懈惓。恒求善事利益一切。而生三界朽故火宅。為度眾生生老病死憂悲苦惱愚癡闇蔽三毒之火。教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死憂悲苦惱之所燒煮。亦以五欲財利故受種種苦。又以貪著追求故現受眾苦。後受地獄畜生餓鬼之苦。若生天上及在人間。貧窮困苦愛別離苦怨憎會苦。如是等種種諸苦。眾生沒在其中。歡喜遊戲。不覺不知不驚不怖。亦不生厭不求解脫。於此三界火宅東西馳走。雖遭大苦不以為患。舍利弗。佛見此已便作是念。我為眾生之父。應拔其苦難。與無量無邊佛智慧樂。令其遊戲。

Bibiau Hxuad Lenhuex Qingx (snax-7)

Hitt sijun, Sariputra qra Vuddyy qongw, “Sewjunx! Guaw jitmaw be qycc giaugii iacc hiyrhuew. Guaw cinsinx dirr vut taujingg sriu anuttara-samyak-sambodhi ee qiwzin. Jiaxee jit-cingx nng-vah xui simx jurjai :ee, sikzit dirr hagsip ee qaidnua ee sii, Vuddyy dniardnia qauwhuar qongxx, ‘Guaw ee huatmngg tangx li snex, lau, vne, siw, drat qaur qiuwqingr liappuann.' U decc yc qapp benw qycc yc :ee iarr qokqog sniu qongxx ixx siauduu gnoxqenr ixqip u-byy ee jipdiok, liahjunw ixx did diyc liappuann. Jitmaw inx dirr Sewjunx taujingg tniax diyc m bad tnix :ee longxx ham zip gihik. Jiokk hyw, Sewjunx! Liw guanrir uirr sir jiongw derjuw qangxsuad qidiongx ee inenn, hro inx tangx uanxlii giaugii qapp hiyrhuew.” 

Hitt sijun, Vuddyy qra Sariputra qongw, “Guaw jinwjingg m si u qongw jiongww Vut Sewjunx iong jiongxjiongw inenn, piwzu qapp gensuu laii hongven suathuad, longxx si uirdiyhh anuttara-samyak-sambodhi? Jiaxee soxx qongw longxx si uirdiyhh qauwhuar posad. Mrqycc Sariputra! Jitmaw qaidongx qycc ixx piwzu qycjaiww henxbingg jitt xee iwsur. Jerje u diwhui :ee tangx ixx piwzu did diyc liauxqaiw. Sariputra! Setsuw qokqax lairdew bxow jit xee snia'ib ee jit xee cuanlok u dua diongxjiaw, u huer qycc sueziok, jaisanw buliong, u jerje cande, cuwtec qapp jerje lovok. Ix druar ee cur jiokk kuah, dna’ u jit xee mngg. Jerje langg, jit-vah, nng-vah, simrjiww go-vah, longxx druar dirr hitt lairdew. Tniadngg qapp lauqyh hiuxhuai, cniuviah qiongbeh vxangx, tiau-aw da'aur, nxiuu beh dyw aw beh dyw. Siwvnix qang sijun dyc huew, huew siyx cuwtec. Diongxjiaw ee jiongww qniaw, jap xee, zi-jap iacc snax-jap xee, hitt jun longxx dirr hitt qingx cuwtec lairdew. Diongwjiaw qnir diyc dua huew an’ siwbin kiw, dua qniahniaa. Ix anxnex sniu, 'Guaw suizenn tangx an’ dngdecc siyx ee mngg anjuann cud .laii, mrqycc guaw hiaxee qniaw dirr dyc huew ee cur lairdew sngw qaxx dng’ hnuahiw, vutdix-vutqag, longxx byy qniahniaa. Dua huew vig srinx e tongwkow, inx iarr m jaix tangx qniax, longxx byy sniu beh cud .laii.’ Sariputra! Jitt xee diongxjiaw anxnex sniu, ‘Guaw sinkux qapp ciuw u lat, tangx iong ikimx iacc qixdyh qra inx an’ cuwtec qiur .cud .laii.' Ix qycjaiww sniu, 'Jitt xee cuwtec dna’ u jit xee mngg, qycc jiokk ehseh. Jiongww qniaw iuwdir m bad dairjir, qor beh sngw, byy beh lirkuix hitt xee soxjai, qnaxx e virr huew siyx diyhsiong. Guaw diyhh qra inx qongw kiongxvor ee dairjir. Jitt qingx cur ixqingx virr huew siyx, diyhh qnuaxqinw cud .kir, m tangx hro huew siyx .diyc.’ Anxnex sniu liauxau, jiauww soxx sniu :ee, ix qra inx qniaw qongw, ‘Linw diyhh soksog cud .kir.’ Juer laurve :ee suizenn simx u linbinw, hyw genn hyw giw decc kuanxqngr, hiaxee qniaw qor decc sngw, byy beh siongsinr qapp jiapsiu, m qnia'uir, byy sniu beh cud .kir, iarr m jaix sniaw si huew, sniaw si cur, sniaw si srid .kir, dna’ jauw dangx jauw saix decc hua, bagjiux qimx qimx knuar inx laurve ziiw. Hitt sijun, diongxjiaw dyrr anxnex sniu, ‘Jitt qingx cur virr dua huew siyx. Guaw qapp jiongww qniaw narr byy qinw cud .kir, vitdnia e virr huew siyx. Guaw dnaxx diyhh sised hongven, hro jiongww qniaw be sriu diyc jitt xee sionghai.’ Laurve jai’ngiaw jiongww qniaw simlai qokk langg u soxx hixair :ee, vitdnia e jiokk qac'ir jiongxjiongw dinqii hyw sngw ee mihqnia, dyrr qra inx qongw, ‘U linw soxx qac’ir hyw sngw :ee, jin' hiqii, jiokk yh did .diyc. Linw narr byy kir tec, ixau vitdnia e hiyrhuew. U jiongxjiongw ngiuu-ciax, lok-ciax, guu-ciax, jitmaw longxx dirr mngg-gua, tangx hro linw kir sngw. Linw diyhh an' jitt qingx dyc huew ee cur lairdew soksog cud .laii. Jiauww linw qac’ir :ee longxx e hro :linw.’ Hitt sijun, jiongww qniaw tniax diyc laurve qongw u dinquir hyw sngw ee mihqnia, duxhyw si inx beh air :ee, simlai qigdong, horsiongx sag laii sag kir, siy’ jnex beh jauw cud dyc huew ee cur. Hitt sii, diongxjiaw knuar diyc jiongww qniaw anjuann cud .laii, longxx dirr siwbin tongtaur ee duarlo-dingw jre lehh, byy qycc u jiongwgai. Ix ee simx taiwzenn, hnuahiw qaxx be qor .did. Hitt sii, jiongww qniaw duiww laurve qongw, ‘Jinwjingg vercinx liw dac'ingr beh hro guanw hyw sngw ee mihqnia, qongxx u ngiuu-ciax, lok-ciax, guu-ciax, hibang liw jitmaw dyrr hro guanw.’

(The Lotus Sutra - Chapter III A Parable 7)

At that time Śāriputra said this to the Buddha: “O Bhagavat! I now have no further doubts. I have received the prediction of the highest supreme enlightenment in the presence of the Buddha. “When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying: ‘My teaching overcomes birth, old age, illness, and death and it leads to nirvana.’ Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana. Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt. “Splendid, O Bhagavat! I entreat you to explain to the fourfold assembly the reason why, and free them from their doubts!” 

Then the Buddha said to Śāriputra: “Did I not previously tell you that all the Buddha Bhagavats explain the Dharma with various explanations and illustrations using skillful means, all for the sake of highest, complete enlightenment!? All of these teachings are for leading and inspiring the bodhisattvas. “Moreover, Śāriputra, I will now clarify what I mean with illustrations. Those with wisdom will be able to understand through these illustrations. “O Śāriputra! Suppose there were an aged and extremely affluent man, either in a town, city, or country, who has immeasurable wealth, abundant estates, mansions, and servants. He has a spacious house, yet it only has a single entrance. Suppose many people live there, as many as one, two, or even five hundred people. The buildings are in poor repair, the fences and walls are crumbling, the pillar bases are rotten, and the beams and framework are dangerously tilted. “Suddenly and unexpectedly, fires break out everywhere, setting the house swiftly aflame. The children of this man, ten, twenty, or thirty in number are in the house. “The affluent man, seeing the fire breaking out everywhere, becomes alarmed and terrified. He thinks: I am capable of escaping through the burning entrance in safety, but my children are absorbed in play within the burning house and are not aware [of the fire], do not know, are not alarmed or terrified, and the fire is approaching them! They are not troubled about their suffering nor do they intend to leave the house. “O Śāriputra, this affluent man thought: Since I am still physically strong I could take the children out of the house in the folds of my garment or on top of a desk. “He further thought: There is only one entrance to this house and it is very narrow. The children, who are immature and still unaware, are attached to their place of play. They may fall into danger and be burned by the fire. I should now tell them of the danger; this house is already burning! They must escape as quickly as they can to avoid being burned by the fire! “After considering this he urged the children according to his thought: Children! Run out immediately! “Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house]. Moreover, they do not even know what a fire is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father. “Thereupon the affluent man thought: This house is already engulfed in flames. If my children and I do not get out, we shall perish in the fire. I will now use skillful means to help my children escape from this disaster. “Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them: The toys you are fond of are rare and hard to obtain. If you do not take them you will certainly regret it later. Right now, outside the house, there are three kinds of carts. One is yoked to a sheep, one to a deer, and one to an ox. Go play with them. Children! Run out of this burning house immediately and I will give you whatever you want! “The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house. “Then the affluent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. He was relieved, happy, and joyful. The children said to their father: Father, please give us the toys you promised: those [three] carts, one yoked to a sheep, one to a deer, and one to an ox! 

(妙法蓮華經第三品 譬喻之7)  

爾時舍利弗白佛言。世尊。我今無復疑悔。親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者。昔住學地。佛常教化言。我法能離生老病死究竟涅槃。是學無學人。亦各自以離我見及有無見等。謂得涅槃。而今於世尊前聞所未聞皆墮疑惑。善哉世尊。願為四眾說其因緣令離疑悔。爾時佛告舍利弗。我先不言諸佛世尊。以種種因緣譬喻言辭方便說法。皆為阿耨多羅三藐三菩提耶。是諸所說皆為化菩薩故。然舍利弗。今當復以譬喻更明此義。諸有智者。以譬喻得解。舍利弗。若國邑聚落有大長者。其年衰邁財富無量。多有田宅及諸僮僕。其家廣大。唯有一門。多諸人眾。一百二百乃至五百人。止住其中。堂閣朽故牆壁隤落。柱根腐敗梁棟傾危。周匝俱時歘然火起焚燒舍宅。長者諸子。若十二十或至三十。在此宅中。長者見是大火從四面起。即大驚怖。 而作是念。我雖能於此所燒之門安隱得出。而諸子等。於火宅內樂著嬉戲。不覺不知不驚不怖。火來逼身苦痛切己。心不厭患無求出意。舍利弗。是長者作是思惟。我身手有力。當以衣裓。 若以机案。從舍出之。復更思惟。是舍唯有一門。而復狹小。諸子幼稚未有所識。戀著戲處。或當墮落為火所燒。我當為說怖畏之事。此舍已燒宜時疾出。無令為火之所燒害。作是念已。如所思惟。具告諸子。汝等速出。父雖憐愍善言誘喻。而諸子等。樂著嬉戲不肯信受。不驚不畏了無出心。亦復不知何者是火何者為舍。云何為失。但東西走戲視父而已。爾時長者即作是念。此舍已為大火所燒。我及諸子。若不時出。必為所焚。我今當設方便。令諸子等得免斯害。父知諸子先心各有所好。種種珍玩奇異之物情必樂著。而告之言。汝等所可玩好希有難得。汝若不取後必憂悔。如此種種羊車鹿車牛車今在門外。可以遊戲。汝等於此火宅宜速出來。隨汝所欲皆當與汝。爾時諸子聞父所說。珍玩之物適其願故。心各勇銳互相推排。競共馳走爭出火宅。是時長者。見諸子等安隱得出。皆於四衢道中露地而坐。無復障礙。其心泰然歡喜踊躍。時諸子等。各白父言。父先所許玩好之具。羊車鹿車牛車願時賜與。

Bibiau Hxuad Lenhuex Qingx (snax-6)

 

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

“Sikzit dirr Varanasi 

Vuddyy dngw Sir Singwder ee huatlunn 

It'id sueh cud jiongxjiongw Hxuad 

Qapp go jiongw dxir ee snix-bet 

Qimzit qycjaiww dngw jueww bibiau 

Busiong dua huatlunn 

Jitt xee Hxuad jiokk cim’yr 

E sinr :ee jin’ jiyw 

Guanw an’ ingxsii ixlaii 

Sxor vaiw tniax Sewjunx qangxsuad 

M bad tniax diyc jitt hy 

Cim’uanw qycc bibiau ee siongrdingw Hxuad 

Sewjunx qangsuad jitt xee Hxuad 

Guanw longxx jiokk hnuahiw 

U dua diwhui ee Sariputra 

Qimzit sriu junquir ee qiwzin 

Guanw iarr qangrkuanw 

Vitdnia e juer vut 

Dirr itcer sewqanx 

Juer siongrr junquir jiww quann busiong :ee 

Vuddy vutkyw-sugi 

Iong hongven suisun jiongwsingx juer diaujingw  

Guaw soxu ee hokdig qapp senrgiap 

Qimser iacc quewkir sxer 

Ixqip qnir diyc vut ee qongdig 

Longxx huehiongr hro vuddy”

(The Lotus Sutra - Chapter III A Parable 6)

Thereupon the devaputras spoke these verses in order to explain this again: 

In the past you turned the wheel of the Dharma 

Of the Four [Noble] Truths in Vārāṇasī; 

And you illuminated and explained the Dharma 

Of the origination and extinction of the five aggregates. 

You have now again turned the wheel 

Of the subtlest, utmost, and greatest Dharma.

This Dharma is extremely profound; 

Only a few will be able to believe it. 

Since long ago we have frequently heard 

The teaching of the Bhagavat, 

Yet we have never before heard 

Such a profound and supreme teaching. 

When the Bhagavat taught this Dharma 

We were all delighted. 

And now Śāriputra, possessed of great wisdom, 

Has received his prediction from the Bhagavat.

In the same way, we too, 

Shall certainly become buddhas. 

We shall become peerless, 

Unrivaled in all the world. 

The path of the Buddha, 

Which is difficult to understand,

Is taught with skillful means 

According to what is appropriate for sentient beings. 

May the merits of our beneficial acts,

Whether of the past or the present, 

And those acquired in meeting the Buddha, 

Be completely transferred to the buddha path.

(妙法蓮華經第三品 譬喻之6)  

爾時諸天子。欲重宣此義。而說偈言。

　昔於波羅奈　　轉四諦法輪

　分別說諸法　　五眾之生滅

　今復轉最妙　　無上大法輪

　是法甚深奧　　少有能信者

　我等從昔來　　數聞世尊說

　未曾聞如是　　深妙之上法

　世尊說是法　　我等皆隨喜

　大智舍利弗　　今得受尊記

　我等亦如是　　必當得作佛

　於一切世間　　最尊無有上

　佛道叵思議　　方便隨宜說

　我所有福業　　今世若過世

　及見佛功德　　盡迴向佛道

Bibiau Hxuad Lenhuex Qingx (snax-5)

Hitt xee sijun, sir jiongw derjuw, bikiu, bikuni, upasaka, upasika, tenzinn, lringg, yaksha, gandhava, asura, garuda, kinnara, mahoraga dingxdingw jiaxee dairjiongr, knuar diyc Sariputra dirr vut taujingg sriu anuttara-samyak-sambodhi ee qiwzin, simlai dua hnuahiw, ciagciak diyy, hnuahiw qaxx be qor .did, qokqog qra sinkux soxx cing ee dingxbin snxax trngr driau laii qiong’iongw vut. Tender Sakra, Brahma qappg busor tenjuw iarr iong tnidingw bibiau ee snxax, tnidingw ee mandarava qapp manjusaka dingxdingw qiong'iongw vut. Tnidingw ee snxax snruar dirr kongdiongx qaqi decc sec. Tnidingw ee imgak vaccingban jiongw dirr kongdiongx jidsii jywhuew enxjaur. Tnix lyc jiongxjiongw ee huex-ho, juer sniax qongxx, “Vut sikzit dirr Varanasi co' crur dngw huatlunn, qimzit iurqycc dngw busiong jueww dua huatlunn.”

(The Lotus Sutra - Chapter III A Parable 5)

At that time the fourfold assembly of monks, nuns, laymen, and laywomen and the great assembly of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas saw Śāriputra receive his prediction of highest, complete enlightenment in the presence of the Buddha. They rejoiced greatly and became immeasurably happy. All of them removed their outer garments and proffered them to the Buddha as offerings. Śakra, the lord of devas, and Brahma, together with innumerable devaputras also made offerings to the Buddha of their heavenly beautiful garments, heavenly māndārava flowers, and great māndārava flowers. Their heavenly garments floated and fluttered in the air, while in the sky the devas played hundreds of thousands of myriads of kinds of music together at one time. They rained down various heavenly flowers and said: “In the past the Buddha turned the wheel of the Dharma for the first time in Vārāṇasī. Now he has turned the wheel of the utmost and greatest Dharma again.” 

(妙法蓮華經第三品 譬喻之5)  

爾時四部眾。比丘比丘尼優婆塞優婆夷。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等大眾。見舍利弗於佛前受阿耨多羅三藐三菩提記。心大歡喜踊躍無量。各各脫身所著上衣。以供養佛。釋提桓因梵天王等。與無數天子。亦以天妙衣天曼陀羅華摩訶曼陀羅華等。供養於佛。所散天衣住虛空中。而自迴轉。諸天伎樂百千萬種。於虛空中一時俱作。雨眾天華。而作是言。佛昔於波羅奈初轉法輪。今乃復轉無上最大法輪。

Bibiau Hxuad Lenhuex Qingx (snax-4)

 

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

"Sariputra dirr birlaii sxer 

E jniaa juer u dua diwhui ee vut junjiaw 

Hy juer Huex-Qngx 

E qiuwdo buliong jiongwsingx 

Qiong’iongw busor vut 

Posad soxx qniaa ee dy u qniaa jiauvi

U jap jiongw ligliong ee qongdig 

Henrjingr busiong ee dy 

Qingquer buliong ee qiab liauxau 

Qaur Dua Vyw Jonggiamm sidai 

Sewqair ee miaa si Li Uwuer 

Cingjing byy hacuu qapp lacsab 

Iong liulii juer de 

Ngqimx ee jinsyh juer lo ee qaiwjiw 

Cid vyw jabsig ee ciu 

Dniardnia u huex qapp quexjiw 

Hitt qog ee jerje posad 

Iwjir qapp simliam jin' qending 

Sintongx qapp paramita 

Longxx ixqingx uanvi 

Dirr busor xui vut ee soxjai 

U hyw hyw decc yc posad ee dy 

Cincniu jitt hy dairsu 

Longxx Huex-qngx Vut soxx qauwhuar 

Vut juer ongjuw ee sii 

Kiwsag ongqog siawsag sewqanx ee inghuaa 

Dirr jueww au jit srinx 

Cutqex singjiu vuddy 

Huex-Qngx Vut diamr sewqanx 

Siurmia jap-zi siyw qiab 

Hitt qog ee zinbinn 

Siurmia veh siyw qiab 

Vut beddo liauxau 

Jniar Huxad dirr sewqanx 

Snax-jap-zi siyw qiab 

Poxpenr qiuwdo jerje jiongwsingx 

Jniar Hxuad qetsog liauxau 

Cniu Hxuad u snax-jap-zi siyw qiab 

Sarira siwqer hunvor 

Tenzinn qapp langg poxpenr decc qiong’iongw 

Huex-Qngx Vut soxx juer 

Hiaxee dairjir dyrr si anxnex 

Hokdig qapp diwhui liongw qiamx ee junjiaw 

Jiwjunx byy langg viw e quer

Hitt xee dyrr si liw 

Liw tangx hnuahiw qapp kingwjiog”

(The Lotus Sutra - Chapter III A Parable 4)

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

O Śāriputra! In the future 

You will become a buddha of universal wisdom 

Named Padmaprabha, 

Who will save innumerable sentient beings. 

Having paid homage to innumerable buddhas, 

Perfected the bodhisattva practice, 

And the qualities, including the ten powers, 

You will attain the highest path. 

After immeasurable kalpas have passed, 

The kalpa will be called Prabhūtaratna,

And the world will be called Viraja, 

Pure and without dirt. 

The earth will be made of lapis lazuli 

And the roads, bordered with golden cords, 

Will be lined with variegated trees of the seven treasures 

Which are always full of flowers and fruits. 

The bodhisattvas in that world 

Will be always firm in recollection.

All of them will be completely endowed 

With transcendent powers and the perfections 

And will have properly practiced the bodhisattva path

In the presence of innumerable buddhas. 

Such mahasattvas as these 

Will be led and inspired by the Buddha Padmaprabha. 

When this buddha becomes a prince 

He will abdicate his kingship 

And give up his worldly fame. 

Bearing his last body, 

He will renounce household life 

And attain the path of the Buddha. 

This Buddha Padmaprabha will live in the world 

For twelve intermediate kalpas. 

And the lifespan of the people in this world 

Will be eight intermediate kalpas. 

After the parinirvāṇa of this buddha, 

The True Dharma will last in the world 

For thirty-two intermediate kalpas, 

During which time many sentient beings Will be saved. 

After the extinction of the True Dharma, 

The Semblance Dharma will last 

For thirty-two intermediate kalpas. 

The relics of the Buddha 

Will be distributed widely 

And devas and humans will pay them homage. 

All that the Buddha Padmaprabha does 

Will be exactly like this. 

That very Best of Humans, 

Who will be foremost and without comparison, 

Is none other than you.

You should be delighted to hear this! 

(妙法蓮華經第三品 譬喻之4)  

爾時世尊。欲重宣此義。而說偈言。

　舍利弗來世　　成佛普智尊

　號名曰華光　　當度無量眾

　供養無數佛　　具足菩薩行

　十力等功德　　證於無上道

　過無量劫已　　劫名大寶嚴

　世界名離垢　　清淨無瑕穢

　以琉璃為地　　金繩界其道

　七寶雜色樹　　常有華菓實

　彼國諸菩薩　　志念常堅固

　神通波羅蜜　　皆已悉具足

　於無數佛所　　善學菩薩道

　如是等大士　　華光佛所化

　佛為王子時　　棄國捨世榮

　於最末後身　　出家成佛道

　華光佛住世　　壽十二小劫

　其國人民眾　　壽命八小劫

　佛滅度之後　　正法住於世

　三十二小劫　　廣度諸眾生

　正法滅盡已　　像法三十二

　舍利廣流布　　天人普供養

　華光佛所為　　其事皆如是

　其兩足聖尊　　最勝無倫匹

　彼即是汝身　　宜應自欣慶

Bibiau Hxuad Lenhuex Qingx (snax-3)

Hitt sijun, Vuddyy qra Sariputra qongw, “Guaw jitmaw dirr tenzinn, langg, sabunn qapp brahma dingxdingw jiaxee dairjiongr lairdew enxsuad. Guaw ingxsii bad dirr nng-bxan-ig xee vut ee soxjai, uirdiyhh busiong ee dy dniardnia qauwhuar liw. Liw iarr quxdngg duer guaw decc hagsip. Guaw iong hongven hxuad inxdy liw, soxiw liw cutsir dirr guaw ee Hxuad lairdew. Sariputra! Guaw sikzit dyrr qar liw libjir duiqiuu vuddy. Liw dnaxx be qir did liauw liauw, qycc liahjunw qaqi ixx did diyc beddo. Guaw qimzit beh qycc hro liw sniu kiw vunxguan soxx qniaa ee dy, soxiw uirr jiongww sniabunn enxsuad jitt vxo Dairsing ee qingdenw, qiyr juer Bibiau Hxuad Lenhuex Qingx, si qar posad ee hxuad, virr vut soxx horliam. Sariputra! Liw dirr birlaii sxer, qingquer buliong buvenx vutkyw-sugi ee qiab, qiong’iongw jerje cenbanrig vut, junhong siurcii Jniar Hxuad, posad soxx qniaa ee dy u qniaa jiauvi, qaidongx dyrr e juer vut, qiyr juer Huex-Qngx 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. Qokmiaa qiyr juer Li Uwuer, toxde vnijniar, cingjing, jonggiamm, an’unw, hongsing, kuaiwlok, tenzinn qapp langg hing'ong. Iong liulii juer de, u veh diauu qaujiab ee lo, ngqimx ee jinsyh juer qaiwsnuar, vnix:a qokk u cid vyw ciu jit jua jit jua, dniardnia e kuix huex qed quexjiw. Huex-qngx Zulaii iarr ixx Samsingg qauwhuar jiongwsingx. Sariputra! Hitt xui vut cutsir ee sii suizenn m si og sxer, ixx vunxguan soxiw sueh Samsingg ee Hxuad, qiab ee miaa si Dua Vyw Jonggiamm. Sniaw enqor qiyr juer Dua Vyw Jonggiamm? In'ui hitt xee qog lairdew, posad si siongrr dua ee vyw. Hiaxee jiongww posad ee sowliong si buliong, buvenx, vutkyw-sugi hiacc je, sngr be liauw, byy huatdo iong piwzu qongw, narr byy vut ee diwlik byy huatdo jaix. Narr beh qnialo ee sii, u vyw-huex decc singsiu inx ee kax. Jiaxee jiongww posad m si co’ huatsimx, longxx si quxdngg jingr hokdig ee vunw, dirr buliong vaccingbanrig xui vut ee soxjai siulen cingjing ee dua dikhing, itdit virr jiongww vut soxx cing'iongg qapp janwtanr. Inx dniardnia siulen vut ee diwhui, u dua sintongx, liauxqaiw itcer huatmngg, vunxsingr jingwdit byy qew, iwjir qapp simliam longxx qending. Jitt hy posad dirr hitt xee qog muaw muaw si. Sariputra! Huex-Qngx Vut ee siurmia si jap-zi siyw qiab. Druu kir ix juer ongjuw iauxx bue juer vut ee sii, hitt qog ee zinbinn siurmia si veh siyw qiab. Huex-qngx Zulaii qingquer jap-zi siyw qiab, e uirr Dhrtiparipurna Posad juer did diyc anuttara-samyaksambodhi ee qiwzin, qycc qra jiongww bikiu qongw, 'Jitt xee Dhrtiparipurna Posad e dirr guaw aurviah jiapsuar juer vut, qiyr juer Padmavrsabhavikrama anuttara-samyaksambodhi Vuddyy. Hitt xui vut ee qoktow iarr ham' guaw ee qangrkuanw.' Sariputra! Jitt xee Huex-Qngx Vut beddo liauxau, Jniar Hxuad diamr dirr sewqanx snax-jap-zi siyw qiab, Cniu Hxuad diamr dirr sewqanx iarr snax-jap-zi siyw qiab.”

(The Lotus Sutra - Chapter III A Parable 3)

At that time the Buddha said to Śāriputra: “I will now reveal to you before the great assembly of devas, humans, śrāmaṇas, and brahmans that in the past, in the presence of two hundred thousand koṭis of buddhas, I led and inspired you constantly for the sake of the highest path. You have followed my instructions for a long time. Because I led you with skillful means, you were born in my Dharma. “O Śāriputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the śrāvakas the Mahayana sutra called the Lotus Sutra, the instruction for the bodhisattvas and treasured lore of the buddhas.’ “O Śāriputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of koṭis of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas. You will become a buddha called Padmaprabha, 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. “Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. Rows of seven-jeweled trees, which are always full of flowers and fruits, will line the borders of these roads. The Tathāgata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles. “O Śāriputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow. This kalpa will be called Mahāratnapratimaṇḍita, meaning ‘Adorned with Great Jewels.’ Why will it be called Mahāratnapratimaṇḍita? Because in that world the bodhisattvas will be like great jewels. The number of these bodhisattvas will be immeasurable, limitless, inconceivable, and beyond all comparison, known only by those with the power of the Buddha’s wisdom. “When they want to walk they will step on jeweled flowers. And these bodhisattvas will not be those who are just setting out. Over a long time they will have planted roots of good merit and practiced the pure path of discipline and integrity in the presence of immeasurable hundreds of thousands of myriads of koṭis of buddhas. They will always be praised by the buddhas and continually practice the buddha wisdom. They will be endowed with transcendent powers and know well all the teachings of the Dharma. They will be honest, without falsity, and firm in recollection. That world will be filled with bodhisattvas like these. “O Śāriputra! The lifespan of this buddha Padmaprabha will be twelve intermediate kalpas, not including the period after he becomes a prince and before he becomes a buddha; and the lifespan of the people in that world will be eight intermediate kalpas. “After these twelve intermediate kalpas have passed, the Tathāgata Padmaprabha will predict Bodhisattva Dhṛtiparipūrṇa’s attainment of highest, complete enlightenment and will address the monks, saying: This Bodhisattva Dhṛtiparipūrṇa will become the next buddha after me. His name will be Padmavṛṣabhavikrama, a Tathāgata, Arhat, Completely Enlightened. His buddha world will also be like this one. “O Śāriputra! After the parinirvāṇa of the Buddha Padmaprabha the True Dharma will remain in the world for thirty-two intermediate kalpas and the Semblance Dharma will also remain in the world for thirty-two intermediate kalpas.” 

(妙法蓮華經第三品 譬喻之3)  

爾時佛告舍利弗。吾今於天人沙門婆羅門等大眾中說。我昔曾於二萬億佛所。為無上道故常教化汝。汝亦長夜隨我受學。我以方便引導汝故生我法中。舍利弗。我昔教汝志願佛道。汝今悉忘。而便自謂已得滅度。我今還欲令汝憶念本願所行道故。為諸聲聞說是大乘經。名妙法蓮華教菩薩法佛所護念。舍利弗。汝於未來世過無量無邊不可思議劫。供養若干千萬億佛。奉持正法。具足菩薩所行之道。當得作佛。號曰華光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。 國名離垢。其土平正清淨嚴飾。安隱豐樂天人熾盛。琉璃為地有八交道。黃金為繩以界其側。其傍各有七寶行樹。常有華菓。華光如來亦以三乘教化眾生。舍利弗。彼佛出時雖非惡世。以本願故說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴。其國中以菩薩為大寶故。彼諸菩薩無量無邊不可思議。算數譬喻所不能及。非佛智力無能知者。若欲行時寶華承足。此諸菩薩非初發意。皆久殖德本。於無量百千萬億佛所淨修梵行。恒為諸佛之所稱歎。常修佛慧具大神通。善知一切諸法之門。質直無偽志念堅固。 如是菩薩充滿其國。舍利弗。華光佛壽十二小劫。除為王子未作佛時。其國人民壽八小劫。華光如來過十二小劫。授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘。是堅滿菩薩次當作佛。號曰華足安行多陀阿伽度阿羅訶三藐三佛陀。其佛國土亦復如是。舍利弗。是華光佛滅度之後。正法住世三十二小劫。像法住世亦三十二小劫。

Bibiau Hxuad Lenhuex Qingx (snax-2)

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

“Guaw tniax diyc jitt hy huat’imx 

Did diyc ixjaw m bad u :ee 

Simlai dua hnuahiw 

Huaigii ee bxang longxx siauduu 

Sikzit ybongg Vuddyy ee qauwhuar 

Byy sitlyc Dairsing 

Vut ee huat'imx jiokk hihanw 

Tangx siauduu jiongwsingx ee huanlyw 

Guaw ee lrau ixx jin 

Tniax .diyc iarr siauduu iuciuu qapp huanlyw 

Guaw diamr dirr snuaqog 

Iacc dirr ciu-kax 

Bylun jre lehh iacc laihuee qniasuaw 

Siongsiongg suniuu jitt qnia su 

Jiatanr cimx cimx jikvi qaqi 

Si anwjnuaw kipenr qaqi 

Guanw jiaxee iarr Vuddyy ee derjuw 

Qangg sijun zip byy lrau ee huatmngg 

Berdangr dirr birlaii 

Enxsuad busiong ee dy 

Snax-jap-zi xee qimsig ee siongwmau

Jap jiongw qaixtuad ee ligliong 

Qiongrdongg yc jit xee huatmngg 

Suacc byy did diyc jitt xee vunxsu 

Veh-jap jiongw bibiau 

Jap-veh jiongw byy qangg ee dyrhuad 

Cincniu jitt hy qongdig 

Guaw longxx srid .kir 

Guaw dandok laihuee decc qniasuaw ee sii 

Knuar diyc Vuddyy dirr dairjiongr lairdew 

Miasniax muaw sibhongx 

Poxpenr lirig jiongwsingx 

Qaqi sniu qongxx srid kir jitt xee lirig 

Guaw kipenr qaqi 

Guaw dniardnia dirr zid’ia 

Muixmuiw suniuu jitt qnia 

Beh mng Sewjunx jitt hxang 

Guaw u srid .kir iacc byy 

Guaw dniardnia knuar diyc Sewjunx 

Decc cingjanr jiongww posad 

Soxiw dirr zid’ia 

Suniuu jitt qnia su 

Qimzit tniax diyc Vuddyy ee huat'imx 

Suisun jiongwsingx juer diaujingw suathuad 

Byy lrau :ee iarr lann sugi 

Hro jiongwsingx laii qaur dyrdniuu 

Guaw guanvunw jipdiok siaa qenwsig 

Beh juer brahma ee sensnix 

Sewjunx jaix guaw ee simsux 

Vuic driau siaa qenwsig qangxsuad liappuann 

Guaw siauduu soxu siaa qenwsig 

Dirr kongsingr did henrjingr 

Hitt sii qaqi simlai decc sniu 

Ixx drat qaur tangx beddo 

Qaur dnaxx jiacc u jurqag 

Hex m si sidjai beddo 

Narr tangx juer vut 

Snax-jap-zi jiongw siongwmau jiauvi

E sriu tenzinn, langg, qapp iarcex 

Lringg-srinn dingxdingw qiongqingr 

Hitt sii jiacc tangx cxingx juer  

Huanlyw ingxuanw bedjin byy cunx 

Vut dirr dairjiongr lairdew 

Qongw guaw e juer vut 

Tniax diyc jitt hy huat’imx 

Gihik qapp hiyrhuew ixx siauduu 

Cocox tniax vut soxx qongw 

Simlai dua qniagii 

Qamxx si xmoo qew juer vut 

Laii ziauxluan guaw ee simx 

Vut ixx jiongxjiongw inenn qapp piwzu 

Iong kaxbiau ee gensuu suathuad 

Ix ee simx an’unw cincniu haiw 

Guaw tniax liauw huaigii ee bxang dng 

Vut qongw quewkir sxer 

U buliong ixx beddo ee vut 

An’unw diamr dirr hongven hxuad lairdew 

Iarr longxx enxsuad jitt xee Hxuad 

Henrjai qapp birlaii ee vut 

Sowliong si buliong 

Iarr ixx jiongxjiongw hongven 

Enxsuad jitt xee Hxuad 

Henrjai ee Sewjunx 

An’ cutsir qaur cutqex 

Did dy dngw huatlunn 

Iarr ixx hongven hxuad enxsuad 

Sewjunx sueh jinsit ee dyrhuad 

Moongg be anxnex juer 

Soxiw guaw kakding 

M si xmoo qew juer vut 

Guaw in’ui duirlyc giaugii ee bxang 

Liahjunw si xmoo soxx juer 

Tniax diyc Vuddyy ziunngw ee snia’imx 

Cim’uanw qycc jiokk bibiau 

Enxsuad cingjing Hxuad itliusuiw 

Guaw ee simx dua hnuahiw 

Huaigii qapp hiyrhuew ingxuanw bedjin 

An’unw diamr dirr jinsit ee diwhui lairdew 

Guaw dniardiyc e juer vut 

Virr tenzinn qapp langg soxx junqingr 

Dngw busiong ee huatlunn 

Qauwhuar jerje posad”

(The Lotus Sutra - Chapter III A Parable 2)

Then Śāriputra, wanting to elaborate this meaning, spoke again in verse: 

When I heard the words of this Dharma, 

Experiencing something unprecedented, 

My heart overflowed with joy, 

And I was rid of all my doubts. 

From long ago, ever since I heard 

The teaching of the Buddha, 

I have not lost the Mahayana. 

The words of the buddhas are extremely rare 

And are capable of ridding sentient beings 

Of their suffering. 

Although I had already attained 

Freedom from corruption, 

By hearing the Buddha’s voice,

I have also been rid of my anxiety. 

Whether I was dwelling 

In mountain valleys or under forest trees, 

Whether I was sitting or walking, 

Grieving and blaming myself deeply, 

I thought incessantly: 

How have I deceived myself! 

I am also the heir of the buddhas, 

Having entered the same incorruptible Dharma. 

Nevertheless, in the future, 

I shall not be able to explain the highest path. 

The golden color, the thirty-two marks, 

The ten powers, and the liberations 

Are all in the same Dharma; 

And yet I have not attained any of these. 

Moreover, such qualities as 

The eighty excellent and eighteen special characteristics 

Are completely lost to me. 

When I was wandering alone, 

I saw the Buddha in the great assembly 

Filling the ten directions with his fame 

And greatly benefiting sentient beings. 

I then thought: 

I have lost all these benefits 

Because I have been deceiving myself.

I thought about this constantly day and night 

And wanted to ask the Bhagavat: 

Have I or have I not lost these?

I always saw the Bhagavat 

Praising the bodhisattvas. 

That is why I pondered over such matters 

As these both day and night. 

Now I have heard the words of the Buddha,

Explaining to sentient beings 

The incorruptible Dharma, 

Which is difficult to comprehend, 

And making them enter 

The terrace of enlightenment. 

Formerly, I was attached to false views 

And was a teacher of brahmans. 

The Bhagavat, knowing my mind, 

Removed the false views and taught nirvana. 

I got rid of false views completely

And attained the teaching of emptiness.

At that time I considered myself 

To have attained nirvana. 

But now I have become aware 

That this was not the real nirvana. 

When I become a buddha 

I shall be endowed with the thirty-two marks, 

And be honored by devas, humans, yakṣas, and nāgas. 

Only then can it be said that 

I have Permanently attained nirvana without residue. 

Before the great assembly 

The Buddha has proclaimed 

That I will become a buddha.

After hearing these words of the Dharma,

I was immediately rid of all my doubts. 

When I first heard this teaching of the Buddha’s,

I was greatly startled and thought:

I wonder if Māra, acting like the Buddha, 

Is confusing me! 

But the Buddha, who teaches skillfully 

By means of various explanations and illustrations, 

Has made my mind tranquil like the ocean. 

While listening to him I was freed from the web of my doubts.

The Buddha has said that immeasurable buddhas 

Who have attained parinirvāṇa in the past, 

Established in the use of skillful means, 

Have also taught this Dharma. 

Immeasurable buddhas in the present and future 

Will also teach this Dharma 

With various skillful means. 

The present Bhagavat, 

From the time he was born 

And renounced household life 

Until he obtained the path 

And turned the wheel of the Dharma, 

Has also taught through skillful means. 

The Bhagavat teaches the real path, 

But the Wicked One does not. 

Therefore I know definitely 

That it was not Māra acting like the Buddha. 

Because I fell into a web of doubt, 

I thought that Māra was impersonating the Buddha. 

When I heard the voice of the Buddha, 

Profound and very subtle, 

Fluently explaining the pure Dharma,

I became full of great joy. 

My doubts are completely and forever exhausted, 

And I have achieved the true wisdom. 

I will definitely become a buddha, 

Honored by devas and humans.

I will turn the wheel of the highest Dharma

And lead and inspire the bodhisattvas.

(妙法蓮華經第三品 譬喻之2)  

爾時舍利弗。欲重宣此義。而說偈言。

　我聞是法音　　得所未曾有

　心懷大歡喜　　疑網皆已除

　昔來蒙佛教　　不失於大乘

　佛音甚希有　　能除眾生惱

　我已得漏盡　　聞亦除憂惱

　我處於山谷　　或在樹林下

　若坐若經行　　常思惟是事

　嗚呼深自責　　云何而自欺

　我等亦佛子　　同入無漏法

　不能於未來　　演說無上道

　金色三十二　　十力諸解脫

　同共一法中　　而不得此事

　八十種妙好　　十八不共法

　如是等功德　　而我皆已失

　我獨經行時　　見佛在大眾

　名聞滿十方　　廣饒益眾生

　自惟失此利　　我為自欺誑

　我常於日夜　　每思惟是事

　欲以問世尊　　為失為不失

　我常見世尊　　稱讚諸菩薩

　以是於日夜　　籌量如此事

　今聞佛音聲　　隨宜而說法

　無漏難思議　　令眾至道場

　我本著邪見　　為諸梵志師

　世尊知我心　　拔邪說涅槃

　我悉除邪見　　於空法得證

　爾時心自謂　　得至於滅度

　而今乃自覺　　非是實滅度

　若得作佛時　　具三十二相

　天人夜叉眾　　龍神等恭敬

　是時乃可謂　　永盡滅無餘

　佛於大眾中　　說我當作佛

　聞如是法音　　疑悔悉已除

　初聞佛所說　　心中大驚疑

　將非魔作佛　　惱亂我心耶

　佛以種種緣　　譬喻巧言說

　其心安如海　　我聞疑網斷

　佛說過去世　　無量滅度佛

　安住方便中　　亦皆說是法

　現在未來佛　　其數無有量

　亦以諸方便　　演說如是法

　如今者世尊　　從生及出家

　得道轉法輪　　亦以方便說

　世尊說實道　　波旬無此事

　以是我定知　　非是魔作佛

　我墮疑網故　　謂是魔所為

　聞佛柔軟音　　深遠甚微妙

　演暢清淨法　　我心大歡喜

　疑悔永已盡　　安住實智中

　我定當作佛　　為天人所敬

　轉無上法輪　　教化諸菩薩