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