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

“Sewjunx! Narr u posad tangx tniax diyc jitt xee dharani, dyrr e jaix Poxhenn ee sintongx-lat. Narr Bibiau Hxuad Lenhuex Qingx dirr Samantabhadra liutuann, u siurcii :ee ingqaix anxnex sniu: Longxx si in'ui Poxhenn uidig ee sintongx-lat. Narr u siurcii, togsiong, kaksit ikliam, liauxqaiw iwsur, qycc jiauww enxsuad :ee decc siuhing, tangx jaix jitt xee langg u decc siuhing Poxhenn ee hingqingr, dirr buliong buvenx vut ee soxjai ixx cimx cimx jingr senrqinx, virr jerje Zulaii ee ciuw mox ix ee tauu. Narr qanda’ causiaw, jitt xee langg siurbing qetsog ee sii e cutsir dirr Trayastrimsa Tnix. Hitt sii, veh-bxan sir-cingx xee tenluw jyr jiongxjiongw imgak laii qra gingjiab. Hitt xee langg dyrr dir cid vyw ee iquanx, dirr tenluw lairdew golok qapp hiangxsiu kuaiwlok, hyhongr u siurcii, togsiong, kaksit ikliam, liauxqaiw iwsur, qapp jiauww enxsuad :ee decc siuhing. Narr u langg siurcii, togsiong, qycc liauxqaiw iwsur, jitt xee langg siurbing qetsog ee sii, u jit-cingx xee vut hiongr ix crunx ciuw, hro ix be kiongxhongg, be duirlyc og dy, jiksii jen’ongw Tusita Tnix, Maitreya Posad ee soxjai. Maitreya Posad u snax-jap-zi jiongw siongwtew, virr dua posad uii lehh, u vaccingbanrig tenluw ee quanwsiok. Dirr hiax cutsir, dyrr u jitt hy qongdig qapp lirig. Soxiw qongxx diwjiaw ingdongx itsimx qaqi causiaw iacc qiyr langg’ causiaw, siurcii, togsiong, kaksit ikliam, qapp jiauww enxsuad :ee siuhing. Sewjunx! Guaw dnaxx iong sintongx-lat siuxho jitt vxo qingx. Dirr Zulaii beddo liauxau, e hro ix dirr Samantabhadra liutuann, hro ix be duanrjuat."

Hitt sii, Sakyamun Vut ylyw qongxx, “Jin’ hyw, jin’ hyw! Poxhenn! Liw tangx horcii jitt vxo qingx, hro jerje jiongwsingx anlok did diyc lirig. Liw ixx singjiu vutkyw-sugi ee qongdig qapp iurr cimx iurr dua ee juvix, an’ quxdngg ixlaii huatsimx dirr anuttara-samyak-sambodhi, jiacc tangx jyr jitt hy sintongx ee guan siuxho jitt vxo qingx. Guaw e iong sintongx-lat siuxho tangx siurcii Poxhenn Posad ee miaa :ee. Poxhenn! Narr u siurcii, togsiong, kaksit ikliam, siuhak, qapp causiaw jitt vxo Bibiau Hxuad Lenhuex Qingx :ee, tangx jaix jitt xee langg dyrr si qnir diyc Sakyamun Vut, cincniu si an’ Vuddyy ee cuir tniax diyc jitt vxo qingdenw, tangx jaix jitt xee langg decc qiong’iongw Sakyamun Vut, tangx jaix jitt xee langg si Vuddyy soxx ylyw :ee, tangx jaix jitt xee langg virr Sakyamuni Vut syx ix ee tauu, tangx jaix jitt xee langg virr Sakyamun Vut ee snxax soxx muax. Jitt hy langg be qycc tamluann qapp jipdiok sewqanx ee kuaiwlok, be hnor guardy ee qingceh qapp ciuxvid, iarr be qycc hnuahiw cinqin guardy qapp jyr og :ee. Cincniu si satsingx :ee, cri dix, ngiuu, qxex, iacc qxauw :ee, paclac :ee, higjiaw cutbe luxsig :ee. Jitt hy langg jingwdit, u jniar ee liamrtauu, qycc u hokdig ee ligliong. Jitt hy langg be virr snax jiongw dok soxx ziauxluan, iarr be qycc virr jigdor, qyban, siaa qenwsig, qapp jurdua soxx ziauxluan. Jitt hy langg jiyw iogbong, jaix buanxjiog, siuhak Poxhenn ee hingqingr. Poxhenn! Zulaii beddo liauxau juewau go-vah nii, narr u langg knuar diyc siurcii qapp togsiong Bibiau Hxuad Lenhuex Qingx :ee, ix ingqaix anxnex sniu: Jitt xee langg byy zuarr quw e jen’ongw dyrdniuu, bet soxu xmoo ee dairjiongr, did diyc anuttara-samyak-sambodhi, dngw huatlunn, longr huatqow, cuex huatlee, lyc huatho. Ix e jre dirr tenzinn qapp langg ee dairjingr lairdew ee sraix-aw-huatjy dingxquann.

Poxhenn! Dirr au sxer, narr u siurcii qapp togsiong jitt vxo qingdenw :ee, jitt xee langg be qycc tamluann qapp jipdiok ihok, puerpox, imxsit, qapp zid'iongrpinw. Ix ee guan be logkongx .kir, qycc dirr henrser dyrr did diyc hokvyr. Narr u langg qra kinsi qapp huixvongr qongxx, 'Liw si siauw :ee, vehvec jyr jiaxee siuhing, quibuew sniaw dy’ byy did .diyc.' Jitt hy langg ee juervyr si singsingx-sewser e cnimii. Narr u qiong’iongw qapp janwtanr :ee, e dirr qimser did diyc qyxvyr. Narr u langg qnir diyc siurcii jit vxo qingx :ee, kir qongw langg' quewkir ee og, bylun si sidjai iacc byy sidjai, jitt xee langg henrser did diyc bahongx. Narr u kinsi qapp tixciyr :ee, ix singsingx-sewser e lag cuiwkiw, cuiwdunn baiw, pni vniw, ciuw qapp kax kiaux kiaux, bagjiux tuactangx, sintew caur momox, u og cngx, u langhuih, pongwdo, qapp hequx dringw jiongxjiongw dang vni. Soxiw qongxx, Poxhenn! Narr u langg qnir diyc siurcii jit vxo qingdenw :ee, qaidongx kiw laii, hng hng qra gingjiab, cincniu decc lexqingr vut.”

Enxsuad jitt xee Poxhenn Krngr Huatsimx Pinw ee sii, Ganges Hyy suax ee sowliong hiacc je ee buliong buvenx posad did diyc vaccingbanrig dngxsec dharani, samcenx daircenx sewqair din'aix sowliong hiacc je ee posad u Poxhenn ee dyrhing. Vuddyy enxsuad jitt vxo qingx ee sii, Poxhenn dringw jerje posad qapp Sariputra dringw ee sniabunn tniax .diyc, ixiqip jerje tenzinn, lringg, sriok langg qapp byy sriok langg :ee dringw, duarhue lairdew ee itcer longxx dua hnuahiw, siurcii Vuddyy soxx qongw :ee, qnialew liauxau lirkuix.

(The Lotus Sutra - Chapter XXVIII Encouragement of Bodhisattva Samantabhadra 2)

“O Bhagavat! If there is any bodhisattva who hears this dhāraṇī, he should know it is because of the transcendent power of Samantabhadra. If there is anyone who accepts the Lotus Sutra practiced in Jambudvīpa, he should think: ‘This is nothing but Samantabhadra’s virtuous power.’ If there is anyone who preserves, recites, correctly remembers, understands this meaning, and practices in accordance with the teaching, know that they are practicing the practice of Samantabhadra. They plant deep roots of good merit in the presence of innumerable and limitless buddhas. The Tathāgatas will caress their heads. If they copy this sutra, after their death they will be born in the Trāyastriṃśa Heaven. At that time eighty-four thousand heavenly maidens will welcome them, performing various kinds of music. They will wear seven-jeweled coronets and be happy among their female servants. How much more for those who preserve, recite, remember correctly, understand the meaning, and practice in accordance with the teaching! If there is anyone who preserves, recites, and understands this meaning, at the end of their life a thousand buddhas will offer their hands, so that they will neither be afraid nor fall into the troubled states of being. They will thus arrive in the Tuṣita Heaven of Bodhisattva Maitreya, who is endowed with the thirtytwo marks and surrounded by an assembly of great bodhisattvas and a retinue of hundreds of thousands of myriads of koṭis of heavenly maidens. There they will be born and such will be their merit and benefits. For this reason the wise should wholeheartedly copy, move others to copy, preserve, recite, and remember it correctly and practice in accordance with the teaching. O Bhagavat! Through my transcendent powers I will now protect, extensively distribute and keep this sutra from extermination in Jambudvīpa after the parinirvāṇa of the Tathāgata.” 

Thereupon the Buddha Śākyamuni praised him, saying: “Splendid! Splendid! O Samantabhadra! You will protect this sutra and bring benefit and happiness to sentient beings in many places. You have already accomplished inconceivable merits and profound compassion. Long, long ago the thought of highest, complete enlightenment awakened in you, and you made this vow of transcendent power: ‘I will protect this sutra. Through my transcendent powers I will protect the one who holds to the name of Bodhisattva Samantabhadra.’ O Samantabhadra! If there is anyone who preserves, recites, correctly remembers, practices, and copies this Lotus Sutra, they should know that they will meet the Buddha Śākyamuni and hear this sutra from the mouth of the Buddha. By this they should know that they are paying homage to the Buddha Śākyamuni. They should know that they will be praised by the Śākyamuni Buddha with the word ‘Splendid!’ They should know that the hand of the Buddha Śākyamuni will caress their heads. They should know that they will be clad in the robe of the Buddha Śākyamuni. Such people are not attached to worldly pleasures. They dislike heretical scriptures and writings. They are not pleased to consort with heretics, wicked people, butchers, those who keep boars, sheep, chickens, or dogs, hunters, or those who make a living by pandering. They will be honest in mind, and will have correct recollection and the power of merit. They will not be troubled by the three kinds of poison. Nor will they be confused by jealousy, selfishness, false pride, or arrogance. Having little desire they can know satisfaction and practice the practice of Samantabhadra. O Samantabhadra! If you meet anyone who preserves and recites the Lotus Sutra five hundred years after the parinirvāṇa of the Tathāgata, you should think like this: This man will before long approach the terrace of enlightenment, destroy the hosts of Māra, attain highest, complete enlightenment, turn the wheel of the Dharma, beat the drum of the Dharma, blow the conch of the Dharma, pour down the rain of the Dharma, and will sit on the lion seat of the Dharma in the great assembly of devas and humans. 

“O Samantabhadra! Those who preserve and recite this sutra in the future world will not be greedy for clothes, bedding, food and drink, and the necessities of life. Their aspirations will not be unrewarded, and their happy reward will be attained in this world. If there is anyone who despises them, saying: ‘You are mad. This practice of yours is in vain and will attain nothing at the end,’ they will have no eyes lifetime after lifetime as a retribution for this wrongdoing. If there is anyone who pays them homage and praises them, he will attain tangible rewards in this world. If anyone sees those who preserve this sutra and speaks maliciously about their faults, whether true or not, such a person will suffer from leprosy in this life. If anyone scorns them, that person’s teeth will be either loose or missing; their lips will be ugly, their nose will be flat, their limbs will be crooked; they will squint; their body will stink and be dirty, suffering from evil tumors, oozing pus; their belly will swell with water; and they will have tuberculosis and other evil and serious illnesses. For this reason, O Samantabhadra, if you see anyone who holds to this sutra, you should stand up and show your respect even from afar, just as you would pay homage to the Buddha.” 

When this chapter, “Encouragement of Bodhisattva Samantabhadra,” was being taught, innumerable and limitless bodhisattvas equal in number to the sands of Ganges Rivers attained hundreds of thousands of myriads of koṭis of dhāraṇīs named āvartā, and bodhisattvas equal to the number of atoms in the manifold cosmos mastered the path of Samantabhadra. When the Buddha had taught this sutra, the entire great assembly of bodhisattvas including Samantabhadra, the śrāvakas including Śāriputra, devas, nāgas, humans, and nonhumans rejoiced greatly, accepted the Buddha’s words, bowed to him and departed.

(妙法蓮華經第二十八品 普賢菩薩勸發之2)

世尊。若有菩薩。得聞是陀羅尼者。當知普賢神通之力。若法華經行閻浮提有受持者。應作此念。皆是普賢威神之力。若有受持讀誦正憶念解其義趣如說修行。當知是人行普賢行。於無量無邊諸佛所深種善根。為諸如來手摩其頭。若但書寫。是人命終當生忉利天上。是時八萬四千天女。作眾伎樂而來迎之。其人即著七寶冠。於婇女中娛樂快樂。何況受持讀誦正憶念解其義趣如說修行。若有人受持讀誦解其義趣。是人命終為千佛授手。令不恐怖不墮惡趣。即往兜率天上彌勒菩薩所。彌勒菩薩有三十二相。大菩薩眾所共圍繞。有百千萬億天女眷屬。而於中生。有如是等功德利益。是故智者應當一心自書若使人書。受持讀誦正憶念如說修行。世尊。我今以神通力故守護是經。於如來滅後。閻浮提內廣令流布使不斷絕。爾時釋迦牟尼佛讚言。善哉善哉。普賢。汝能護助是經。令多所眾生安樂利益。汝已成就不可思議功德深大慈悲。從久遠來發阿耨多羅三藐三菩提意。而能作是神通之願守護是經。我當以神通力守護能受持普賢菩薩名者。普賢。若有受持讀誦正憶念修習書寫是法華經者。當知是人則見釋迦牟尼佛。如從佛口聞此經典。當知是人供養釋迦牟尼佛。當知是人佛讚善哉。當知是人為釋迦牟尼佛手摩其頭。當知是人為釋迦牟尼佛衣之所覆。如是之人不復貪著世樂。不好外道經書手筆。亦復不喜親近其人。及諸惡者。若屠兒。若畜猪羊雞狗。若獵師。若衒賣女色。是人心意質直。有正憶念有福德力。是人不為三毒所惱。亦復不為嫉妬我慢邪慢增上慢所惱。是人少欲知足能修普賢之行。普賢。若如來滅後後五百歲。若有人見受持讀誦法華經者。應作是念。此人不久當詣道場破諸魔眾。得阿耨多羅三藐三菩提。轉法輪擊法鼓吹法螺雨法雨。當坐天人大眾中師子法座上。普賢。若於後世。持讀誦是經典者。是人不復貪著衣服臥具飲食資生之物。所願不虛。亦於現世得其福報。若有人輕毀之言。汝狂人耳。空作是行終無所獲。如是罪報當世世無眼。若有供養讚歎之者。當於今世得現果報。若復見受持是經者。出其過惡。若實若不實。此人現世得白癩病。若有輕笑之者。當世世牙齒踈缺。醜脣平鼻。手腳繚戾。眼目角睞。身體臭穢。惡瘡膿血。水腹短氣。諸惡重病。是故普賢。若見受持是經典者。當起遠迎當如敬佛。說是普賢勸發品時。恒河沙等無量無邊菩薩。得百千萬億旋陀羅尼。三千大千世界微塵等諸菩薩具普賢道。佛說是經時。普賢等諸菩薩舍利弗等諸聲聞。及諸天龍人非人等。一切大會皆大歡喜。受持佛語作禮而去。

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

 

Derr Zi-jap-veh Pinw: Poxhenn Posad Krngr Huatsimx

Hitt sijun, ixx jurjai sintongx-lat qapp uidig cutmiaa ee Samantabhadra (Poxhenn) Posad ham’ buliong buven berdangr sngr ee dua posad  an’ danghngx laii, soxx qingqur ee soxu qoktow poxpenr jiauu dinxdang, lyc vyw-lenhuex ee huex-ho, jraur buliong vaccingbanrig jiongxjiongw imgak. Ix qycc virr busor jerje ee tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga, sriok langg qapp byy sriok langg :ee uii lehh, qokqog henr uidig ee sintongx-lat. Qaur syvyy sewqair Grdhrakuta Snuax lairdew, tauu qapp bin kap de qingwvair Sakyamuni Vut, an' jniar vingg sec cid linr, Poxhenn Posad duiww Vuddyy qongw, “Sewjunx! Guaw dirr Ratnatejo’bhyudgataraja (Vyw Uidig Siongrdingw Ongg) Vut ee qog, hng hng tniax diyc syvyy sewqair decc enxsuad Bibiau Hxuad Lenhuex Qingx, dyrr ham’ buliong buvenx vaccingbanrig jiongww posad dauwdin laii tniax laii siurqaur. Hibang Sewjunx uirr guanw suecbingg. Narr senrlamjuw qapp senrluxzinn dirr Zulaii beddo liauxau, diyhh anxjnuaw tangx did diyc jitt vxo Bibiau Hxuad Lenhuex Qingx?”

Vuddyy qra Poxhenn Posad qongw, “Narr senrlamjuw qapp senrluxzinn u sir jiongw singjiu, dirr Zulaii beddo liauxau, tangx did diyc jitt vxo Bibiau Hxuad Lenhuex Qingx. Id jiarr, virr jiongww vut soxx vyxho qapp quanhuaii; zi jiarr, jingr dikhing ee qinx; snax jiarr, zip vitdnia jniar jingwgno ee dinrngiaa; sir jiarr, huatsimx qiur itcer jiongwsingx. Senrlamjur qapp senrluxzinn u jitt sir jiongw singjiu, dirr Zulaii beddo liauxau vitdnia did diyc jitt vxo qingx.”

Hitt sijun, Poxhenn Posad qra Vuddyy qongw, “Sewjunx! Dirr juewau go-vah nii lyy qycc og ee sewqair lairdew, u siurcii jitt vxo qingdenw :ee, guaw e qra siuxho, druu kir inx ee sueter qapp huanrlan, hro inx did diyc an’unw; be hro beh qra ziauxluan :ee did diyc lirven. Bylun si xmoo, xmoo ee qniaw, xmoo ee jaboxqniaw, xmoo ee juxbinn, virr xmoo soxx dnii :ee, iarcex, raksasa, kumbhanda, pisaca, krtya, putana, iacc vetala dringw jiongxjiongw qiauxziauw langg :ee, inx longxx be did diyc liven. Jitt hy langg bylun qnialo iacc kia lehh, narr togsiong jitt vxo qingx, guaw hitt sii e jre lak qix cniurgee ee vec cnxiu ongg, ham’ dua posad dairjiongr dauwdin jen’ongw ix ee soxjai, henr srinx, qra qiong’iongw, siuxho, qycc an’uir ix ee simx, jex iarr si uirr beh qiong’iongw Bibiau Hxuad Lenhuex Qingx. Jitt xee langg narr jre lecc decc sukyw jitt vxo qingx, hitt sii, guaw e jre vec cnxiu ongg cuthen dirr hitt xee langg binrjingg. Hitt xee langg narr be qir did  Bibiau Hxuad Lenhuex Qingx lairdew ee jit qxur iacc jit siuw jimgensix, guaw e qra qar, ham' ix dauwdin togsiong, hro ix tongdat. Hitt sii, siurcii qapp togsiong Bibiau Hxuad Lenhuex Qingx :ee knuar diyc guaw e jiokk hnuahiw, e qyckacc jingjinr. In’ui knuar diyc guaw, jiksii diyc diyc samadhi qapp dharani, qiyr jyr avarta (dngxsec) dharani, kotisatasahasravarta (vaccingbanrig dngxsec) dharani, sarvarutakausalyavarta  (huat'imx hongven) dharani. Ix tangx did diyc jiaxee dharani. Sewjunx! Narr dirr au sxer juewau go-vah nii ee lyy qycc og ee sewqair lairdew, bikiu, bikuni, upasak, qapp upasika u beh qriuu, beh siurcii, beh togsiong, beh causiaw, qapp beh siuhak jitt vxo Bibiau Hxuad Lenhuex Qingx :ee, dirr sxamx cid zip-jap-id zit lairdew ingqaix itsimx jingjinr. Muaw sxamx cid zi-jap-id qangx liauxau, guaw e jre lak qix cniurgee vec cnxiu, ham’ buliong posad laii qra uii lehh, iong itcer jiongwsingx soxx hnuahiw knuar .diyc ee srinx cuthen dirr hitt langg binrjingg, laii uirr ix enxsuad qapp kaisi, laii qra qauwhuar, hro ix did diyc lirig laii hnuahiw. Guaw iarr e hro ix dharani ee jiuwgi. In’ui did diyc jitt hy dharani, ix be qycc virr byy sriok langg :ee sionghai, iarr be virr luxzinn behik qapp ziauxluan. Guaw vunxsinx iarr siongsiongg vyxho jitt xee langg. Hibang Sewjunx tniax guaw liam jitt xee dharani ee jiuwgiw.”

Ix dyrr dirr Vuddyy binrjingg liam jiuwgiw:

Adande dandapati dandavartani dandakusale dandasudhari sudhari sudharapati buddhapasyane sarvadharani avartani sarvabhasyavartane suavartane samghapariksani samghanirghatani asamge samgapa-gate triadhvasamgatulya arate prapte sarvasamgasamatikrante sarvadharmasupariksite sarvasattvarutakausalyanugate simhavikridite

(The Lotus Sutra - Chapter XXVIII Encouragement of Bodhisattva Samantabhadra 1)

Thereupon Bodhisattva Samantabhadra, through his effortless transcendent power, dignity, and fame, arrived from the east together with innumerable, limitless, and incalculable numbers of great bodhisattvas. All the lands quaked universally wherever he passed. Jeweled lotus flowers rained down and immeasurable hundreds of thousands of myriads of koṭis of kinds of music were heard. He was surrounded by a great assembly of innumerable beings: humans and such nonhumans as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, each manifesting dignity and transcendent powers. He then arrived at Mount Gṛdhrakūṭa in the sahā world. He prostrated himself before Śākyamuni Buddha and circled around him to the right. He then addressed him, saying: “O Bhagavat! Afar in the land of the Buddha Ratnatejo’bhyudgatarāja I heard you expound the Lotus Sutra in this sahā world. I have come here to listen to you, together with the assembly of immeasurable and limitless hundreds of thousands of myriads of koṭis of bodhisattvas. I entreat you, O Bhagavat, to teach us how the sons and daughters of a virtuous family may attain the Lotus Sutra after the parinirvāṇa of the Tathāgata.” 

The Buddha said to Bodhisattva Samantabhadra: “After the parinirvāṇa of the Tathāgata the sons and daughters of a virtuous family will attain the Lotus Sutra if they achieve the four necessary accomplishments: the first is to be protected by the buddhas; the second is to plant roots of good merit; the third is to enter a group of those who are rightly resolute; and the fourth is to awaken the thought of saving all sentient beings. Those sons and daughters of a virtuous family will definitely attain this sutra after the parinirvāṇa of the Tathāgata if they perfect these four accomplishments.” 

Then Bodhisattva Samantabhadra addressed the Buddha,saying: “O Bhagavat! If there are those who preserve this sutra in the troubled world of five hundred years after, I will protect them and rid them of their heavy cares, cause them to attain happiness, and allow no one to strike at them through their weaknesses. I will not give Māra any chance to afflict them, nor the sons of Māra, daughters of Māra, minions of Māra, those possessed by Māra, yakṣas,rākṣasas, kumbhāṇḍas, piśācas, kṛtyas, pūtanas, or vetālas. If they recite thissutra, whether walking or standing, I will then come before them on a white elephant king with six tusks, together with the assembly of great bodhisattvas, manifest myself, pay homage and protect them, and console their mindsfor the sake of revering the Lotus Sutra. If they sit contemplating upon this sutra, I will then manifest myself before them on a white elephant king. If they forget a single line or a verse in the Lotus Sutra, I will teach and recite it with them and cause them to become proficient in it. At that time those who accept and recite the Lotus Sutra will be able to see me and, greatly rejoicing, will thus make further efforts. As a result of seeing me they will attain the samādhi and dhāraṇīs named āvartā dhāraṇī, koṭīśatasahasrāvartā dhāraṇī, and sarvarutakauśalyāvartā dhāraṇī. They will attain dhāraṇīs like these. O Bhagavat! In the troubled world of five hundred years after those monks, nuns, laymen, and laywomen who seek, preserve, recite, copy, and wish to practice this Lotus Sutra should persevere singlemindedly for twenty-one days. After a full twenty-one daysI will appear on a white elephant with six tusks, accompanied by innumerable bodhisattvas who themselves will also be surrounded by their retinues, and manifest myself before sentient beings in whatever form they wish to see. Then I will expound and teach the Dharma to them and gladden them. I will also give them a dhāraṇīspell. When they attain this dhāraṇī, nonhumans will have no power to destroy them and women no power to trouble them. I myself will also protect these people. I entreat you, O Bhagavat, to allow me to teach this dhāraṇī.” 

Thus he taught the spell in the presence of the Buddha, saying: Adaṇḍe daṇḍapati daṇḍāvartani daṇḍakuśale daṇḍasudhāri sudhāri sudhārapati buddhapaśyane sarvadhāraṇī āvartani sarvabhāṣyāvartane su-āvartane saṃghaparīkṣani saṃghanirghātani asaṃge saṃgāpa-gate tṛ-adhvasaṃgatulyaprāpte sarvasaṃgasamatikrānte sarvadharmasuparīkṣite sarvasattvarutakauśalyānugate siṃhavikrīḍite

(妙法蓮華經第二十八品 普賢菩薩勸發之1)

爾時普賢菩薩。以自在神通力。威德名聞。與大菩薩無量無邊不可稱數從東方來。所經諸國普皆震動。雨寶蓮華。作無量百千萬億種種伎樂。又與無數諸天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等大眾圍繞。各現威德神通之力。到娑婆世界耆闍崛山中。頭面禮釋迦牟尼佛。右繞七匝白佛言。世尊。我於寶威德上王佛國。遙聞此娑婆世界說法華經。與無量無邊百千萬億諸菩薩眾。共來聽受。唯願世尊。當為說之。若善男子善女人。於如來滅後。云何能得是法華經。佛告普賢菩薩。若善男子善女人。成就四法。於如來滅後。當得是法華經。一者為諸佛護念。二者殖眾德本。三者入正定聚。四者發救一切眾生之心。善男子善女人。如是成就四法。於如來滅後必得是經。爾時普賢菩薩白佛言。世尊於後五百歲濁惡世中。其有受持是經典者。我當守護除其衰患令得安隱。使無伺求得其便者。若魔若魔子。若魔女若魔民。若為魔所著者。若夜叉若羅剎。若鳩槃茶。若毘舍闍。若吉遮若富單那。若韋陀羅等。諸惱人者。皆不得便。是人若行若立讀誦此經。我爾時乘六牙白象王。與大菩薩眾俱詣其所。而自現身。供養守護安慰其心。亦為供養法華經故。是人若坐思惟此經。爾時我復乘白象王現其人前。其人若於法華經。有所忘失一句一偈。我當教之與共讀誦還令通利。爾時受持讀誦法華經者。得見我身甚大歡喜。轉復精進。以見我故。即得三昧及陀羅尼。名為旋陀羅尼。百千萬億旋陀羅尼。法音方便陀羅尼。得如是等陀羅尼。世尊。若後世後五百歲濁惡世中。比丘比丘尼優婆塞優婆夷。求索者。受持者。讀誦者。書寫者。欲修習是法華經。於三七日中應一心精進。滿三七日已。我當乘六牙白象。與無量菩薩而自圍繞。以一切眾生所憙見身。現其人前。而為說法示教利喜。亦復與其陀羅尼呪。得是陀羅尼故。無有非人能破壞者。亦不為女人之所惑亂。我身亦自常護是人。唯願世尊。聽我說此陀羅尼呪。即於佛前。而說呪曰。

阿檀地(一)檀陀婆地(二)檀陀婆帝(三)檀陀鳩舍隷(四)檀陀修陀隷(五)修陀隷(六)修陀羅婆底(七)佛馱波羶禰(八)薩婆陀羅尼阿婆多尼(九)薩婆婆沙阿婆多尼(十)修阿婆多尼(十一)僧伽婆履叉尼(十二)僧伽涅伽陀尼(十三)阿僧祇(十四)僧伽波伽地(十五)帝隷阿惰僧伽兜略(盧遮反)阿羅帝婆羅帝(十六)薩婆僧伽三摩地伽蘭地(十七)薩婆達磨修波利剎帝(十八)薩婆薩埵樓馱憍舍略阿[少/兔]伽地(十九)辛阿毘吉利地帝(二十)

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。