Bibiau Hxuad Lenhuex Qingx (jap-cid-1)

 

Derr Jap-cid Pinw: Hunved Qongdig

Hitt sijun, dirr dairhue :ee tniax diyc Vuddyy qongw siurbing ee qiapsor jiokk quxdngg, jiaxee buliong buvenx asamkhya qiab ee jiongwsingx did diyc dua lirig. Hitt sii, Sewjunx qra Bilik Posad Mahasattva qongw, “Ajita! Guaw qongw jitt xee Zulaii ee siurbing jiokk quxdngg ee sii, u lak-vah-veh-jap-bxan ig nayuta Ganges Hyy suax ee sowliong hiacc je ee jiongwsingx liauxgo diyc dniardiyc byy snix-siw ee dyrliw; qycc u viw jex je jit-cingx vxue ee posad mahasattva did diyc dharani (jongw cisiuw) ee huatmngg; qycc u dirr jit xee sewqair, u cincniu din’aix sowliong hiacc je ee posad mahasattva did diyc hnuahiw enxsuad qycc byy jiongwgai ee kauxjaii; qycc u dirr jit xee sewqair, u cincniu din’aix sowliong hiacc je ee posad mahasattva did diyc vaccingbanrig buliong ee sec-dharani; qycc u dirr samcenx daircenx sewqair, u cincniu din’aix sowliong hiacc je ee posad mahasattva tangx dngw byy dywter ee huatlenw; qycc u dirr liongxcenx diongcenx qoktow, u cincniu din’aix sowliong hiacc ee posad mahasattva tangx dngw cingjing ee huatlenw; qycc u dirr siyxcenx qoktow, u cincniu din’aix sowliong hiacc je ee posad mahasattva, qingquer veh sxer tangx did diyc anuttara-samyak-sambodhi; qycc u dirr sir xee suwdai-vorjiux, u cincniu din’aix sowliong hiacc je ee posad mahasattva, qingquer sir sxer tangx did diyc anuttara-samyak-sambodhi; qycc u dirr snax xee suwdai-vorjiux, u cincniu din’aix sowliong hiacc je ee posad mahasattva, qingquer snax sxer tangx did diyc anuttara-samyak-sambodhi; qycc u dirr nng xee suwdai-vorjiux, u cincniu din’aix sowliong hiacc je ee posad mahasattva, qingquer nng sxer tangx did diyc anuttara-samyak-sambodhi; qycc u dirr jit xee suwdai-vorjiux, u cincniu din’aix sowliong hiacc je ee posad mahasattva, qingquer jit sxer tangx did diyc anuttara-samyak-sambodhi; qycc u dirr veh xee sewqair, u cincniu din’aix sowliong hiacc je ee jiongwsingx, longxx huatsimx beh qriuu anuttara-samyak-sambodhi."

Vuddyy qongw jiaxee posad mahasattva u dua dua did diyc Hxuad ee lirig ee sii, kongdiongx lyc mandarava huex-ho qapp dua mandarava huex-ho, ia dirr buliong vaccingbanrig jangg vyxciu-kax ee sraix-aw-jyrui-dingw ee jiongww vut sinkux; qycc ia dirr cid-vye tah lairdw dirr sraix-aw-jyrui-dingw ee Sakyamuni Vut qapp beddo jiokk quw ee Je Vyw Zulaii sinkux; iarr ia dirr itcer jiongww dua posad qapp sir jiongw derjuw ee sinkux. Tnidingw qycc lyc dnuahniux qapp dimhniux dringw ee hunxbuac. Dirr kongdiongx, tniqow qaqi dann, bixbiau ee sniax tuann jiokk hng. Qycc lyc jit-cingx jiongw tnix-snxax, u qruar jerje judui, u jinjux-judui, mani-judui, zu'iwjux-judui, dirr qauw hngx siwqer si. Jerje vyxquir ee hniuloo siyx buqer ee hniux, jurzenn tuann venww qiong’iongw ee dairhue. Muixx jit xee hunsinx-vut u jiongww posad giaa donghuanx qapp quar, jiauww cuwde sringx kir qaur Brahma ee tnix. Jiaxee jiongww posad iong bixbiau ee imsniax cniur buliong janwsiong ee quax laii janwtanr jiongww vut.

(The Lotus Sutra - Chapter XVII Description of Merits 1)

Thereupon, when the great assembly heard the Buddha explain that his lifespan was of such a great number of kalpas, an immeasurable, limitless, incalculable number of sentient beings were greatly benefited. Then the Bhagavat addressed Bodhisattva Mahāsattva Maitreya, saying: “O Ajita! When I explained the great length of this Tathāgata’s lifespan, sentient beings, equal to the sands of the six hundred and eighty myriads of koṭis of nayutas of Ganges Rivers in number, gained understanding of the truth of the nonorigination of all dharmas. Furthermore, a thousand times this number of bodhisattva mahāsattvas attained the power of recollecting what they hear; and bodhisattva mahāsattvas equal to the number of particles in one world attained unhindered eloquence. Moreover, there were bodhisattva mahāsattvas equal to the particles in one world who attained the power of tenacious memory which revolves hundreds of thousands of myriads of koṭis of immeasurable times. There were also bodhisattva mahāsattvas equal to the number of particles in the great manifold cosmos who turned the irreversible wheel of the Dharma, and bodhisattva mahāsattvas equal to the number of particles in two medium-sized manifold cosmos who turned the purified wheel of the Dharma. 

“Furthermore, there were bodhisattva mahāsattvas equal to the number of particles in one small-sized cosmos who will be able to attain highest, complete enlightenment after eight births; bodhisattva mahāsattvas equal to the number of particles in the four fourfold continents who will attain highest, complete enlightenment after four births; bodhisattva mahāsattvas equal to the number of particles in the threefold four continents who will attain highest, complete enlightenment after three births; bodhisattva mahāsattvas equal to the number of particles in the twofold four continents who will attain highest, complete enlightenment after two births; and bodhisattva mahāsattvas equal to the number of particles in the four continents who will attain highest, complete enlightenment after one birth. Moreover there were sentient  beings equal to the number of particles in the eightfold great manifold cosmos, in all of whom the thought of highest, complete enlightenment had awakened.” 

When the Buddha explained that these bodhisattva mahāsattvas had attained deep insight into the Dharma, māndārava and great māndārava flowers rained down from the sky, scattering over the buddhas who were seated on lion seats under immeasurable hundreds of thousands of myriads of koṭis of jeweled trees; and they scattered over Śākyamuni Buddha and the Tathāgata Prabhūtaratna, who had attained parinirvāṇa long ago, both of whom were sitting on the lion seat in a seven-jeweled stupa; they also scattered over all of the great bodhisattvas and the fourfold assembly. Finely powdered sandalwood and aloeswood incense also rained down, and heavenly drums resounded in the sky with a deep and beautiful sound. One thousand kinds of heavenly garments, draped with strings of pearl, jewels, and wish-fulfilling gems (maṇi), rained down, filling the nine directions. Priceless incense burned in various jeweled incense holders, and its fragrance spread spontaneously throughout the great assembly as an offering. Above each buddha there were bodhisattvas holding banners and umbrellas that extended upward to the Brahma world. These bodhisattvas praised the buddhas by singing immeasurable verses with beautiful voices.

(妙法蓮華經第十七品 分別功德之1)

爾時大會聞佛說壽命劫數長遠。如是無量無邊阿僧祇眾生得大饒益。於時世尊。告彌勒菩薩摩訶薩。阿逸多。我說是如來壽命長遠時。六百八十萬億那由他恒河沙眾生。得無生法忍。復有千倍菩薩摩訶薩。得聞持陀羅尼門。復有一世界微塵數菩薩摩訶薩。得樂說無礙辯才。復有一世界微塵數菩薩摩訶薩。得百千萬億無量旋陀羅尼。復有三千大千世界微塵數菩薩摩訶薩。能轉不退法輪。復有二千中國土微塵數菩薩摩訶薩。能轉清淨法輪。復有小千國土微塵數菩薩摩訶薩。八生當得阿耨多羅三藐三菩提。復有四四天下微塵數菩薩摩訶薩。四生當得阿耨多羅三藐三菩提。復有三四天下微塵數菩薩摩訶薩。三生當得阿耨多羅三藐三菩提。復有二四天下微塵數菩薩摩訶薩。二生當得阿耨多羅三藐三菩提。復有一四天下微塵數菩薩摩訶薩。一生當得阿耨多羅三藐三菩提。復有八世界微塵數眾生。皆發阿耨多羅三藐三菩提心。佛說是諸菩薩摩訶薩得大法利時。於虛空中。雨曼陀羅華摩訶曼陀羅華。以散無量百千萬億眾寶樹下師子座上諸佛。并散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來。亦散一切諸大菩薩及四部眾。又雨細末栴檀沈水香等。於虛空中。天鼓自鳴妙聲深遠。又雨千種天衣。垂諸瓔珞。真珠瓔珞摩尼珠瓔珞如意珠瓔珞。遍於九方。眾寶香爐燒無價香。自然周至供養大會。一一佛上。有諸菩薩執持幡蓋。次第而上至于梵天。是諸菩薩以妙音聲歌無量頌讚歎諸佛。

Bibiau Hxuad Lenhuex Qingx (jap-lak-4)

 

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

Jurr guaw jniaa vut ixlaii 

Qingquer jerje qiab 

Buliong vaccingbanrig 

Asamkhya 

Siongsiongg decc suathuad qauwhuar 

Suxx busor ig ee jiongwsingx 

Hro inx zip vuddy 

An’ hitt sii ixlaii ee buliong qiab 

Uirr dro jiongwsingx 

Uirdiyhh hongven jiacc henr liappuann 

Qisit vingrr byy beddo 

Itdit diamr jiax suathuad 

Guaw dniardnia druar dirr jiax 

Iong jerje sintongx ee lat 

Hro dendyr ee jiongsingx 

Suizenn li jin' qin mrqycc knuar be diyc 

Jiongwsingx knuar diyc guaw beddo 

Siwqer qiong’iongw sarina 

Simlai longxx luanbo 

Laii snix cud ngwbang ee simx 

Jiongwsingx qaxx u siongsinr qapp hanghok 

Qywsingr venr tywdit qycc ziusun 

Itsimx beh qnir vut 

Byy siyh qaqi ee sniwmia 

Hitt sii guaw qapp jiongww jingdoo 

E cuthen dirr Grdhrakuta (Jiurjiauw) Snuax 

Guaw hitt sii e qra jiongwsingx qongw 

E itdit dirr jiax byy beddo 

Iong hongven lat ee enqor 

Henr bet qapp byy bet 

Qitax qog narr u jiongwsingx 

Qiongqingr qycc hnuahiw siongsinr :ee 

Guaw e dirr inx lairdew 

Uirr inx enxsuad busiong ee Hxuad 

Linw byy tniax quer jiaxee

Liahjunw guaw beddo 

Guaw knuar diyc jiongwsingx 

Dimm lyc koxhaiw 

Soxiw m uirr inx cuthen 

Hro inx snix cud ngwbang qapp giongxbo 

In'ui inx ee simx u luanbo 

Jiacc cud laii uirr inx enxsuad Hxuad 

Sintongx ee lat dyrr si zucuw 

Dirr asamkhya qiab 

Siongsiongg dirr Jiurjiauw Snuax 

Qapp vadd xui 

Jiongwsingx knuar diyc qiab beh jin 

Dua huew decc siyx ee sii 

Guaw jitt xee qoktow jiokk an’unw 

Dniardnia ciongbuanw tenzinn qapp langg 

Uanlimm qapp jerje lauqyh 

U jiongxjiongw dinvyw laii jonggiamm 

Vyxciu u jerje huex qapp quexjiw 

Jiongwsingx dirr hiax cittyy 

Jiongww tenzinn longr tniqow 

Siongsiong jraur jiongxjiongw imgak 

Lyc mandarava huex 

Ia dirr vut qapp dairjiongr ee sinkux 

Guaw ee cingjing qoktow be huixhuai 

Mrqycc jiongwsingx suac knuar diyc siyx liauw liauw 

U iuciuu qapp qniahniaa jiaxee jerje tongwkow 

Simlai longxx ciongbuanw jiaxee

Jitt quaw u jioingxjiongw jue ee jiongwsingx 

In'ui u og giap 

Quer asamkhya qiab 

Iarr tniax be diyc samvyw ee miaa 

Jerje u siuhing u qongdig :ee 

Ziusun qycc qywsingr tywdit :ee 

Dyrr tangx knuar diyc guaw ee srinx 

Dirr jiax decc suathuad 

Ursii uirr jiaxee dairjiongr 

Qongw vut ee siursor buliong 

Quw quw jiacc qnir diyc vut :ee 

E qongw vut yh duw 

Guaw ee diwhui-lat dyrr si zucuw 

Diwhui ee qngx jiyr buliong 

Siurbing u busor qiab 

Quxdngg siuhak senrgiap soxx did :ee 

Linw jiaxx u diwhui :ee 

M tangx snix cud huaigii 

Diyhh jamxdng hro ingxuanw bedjin 

Vuddyy ee ue jinsit byy hiqew 

Cincniu isingx gauu ing hongven hxuad 

Uirr idi luanrsimx ee qniaw 

Sidjai byy siw qongw ixx siw :ar 

Berdangr qongw ix qongw vehcat 

Guaw iarr jyr sewqanx ee laurve 

Beh qiur jerje siurkow ee huanrjiaw 

In’ui huanhux kiw dendyr 

Qisit byy beddo qra inx qongw beddo 

In’ui qingsiongg knuar diyc guaw 

Laii snix cud giaugo qapp lanxdnua ee simx 

Hongwdong dirr go jiongw iogbong 

Duirlyc dirr og dy lairdew 

Guaw itdit jaix jiongwsingx 

U sidjenr dy iacc byy 

Jiauww soxx ingqaix dro :ee 

Uirr inx enxsuad jiongxjiongw huatmngg 

Muixmuiw anxnex sniu 

Diyhh anxjnuaw hro jiongwsingx 

Did diyc busiong ee diwhui 

Soksog singjiu vudsinx 

(The Lotus Sutra - Chapter XVI The Lifespan of the Tathāgata 4)

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

Since I attained buddhahood, 

Immeasurable hundreds of thousands of myriads 

Of koṭis of incalculable kalpas have passed. 

I have been constantly teaching the Dharma, 

Through these immeasurable kalpas, 

Leading and inspiring Innumerable koṭis of sentient beings 

And enabling them to enter the buddha path. 

Using skillful means 

I have manifested the state of nirvana 

To bring sentient beings to this path; 

Yet I have not actually entered nirvana, 

But continually abide here expounding the Dharma. 

Although I am always among these erring beings, 

With my transcendent powers, 

I prevent them from seeing me. 

The sentient beings, 

Seeing me enter perfect extinction 

Earnestly revere my relics 

And, filled with longing, 

Yearn for me. 

When the sentient beings become 

Sincere, mild, and receptive, 

And, wanting wholeheartedly to meet the Buddha, 

Are willing to give unsparingly 

Of their bodies and lives, 

Then I, together with the sangha, 

Will appear on Mount Gṛdhrakūṭa. 

I will declare this to sentient beings: 

Although I am always here without extinction, 

Through the power of skillful means 

I manifest extinction and nonextinction. 

If there are any sentient beings in other worlds 

Who respect and believe in me, 

I will also teach them the highest Dharma. 

Not knowing this, you only think 

That I have entered parinirvāṇa. 

I see all sentient beings 

Submerged in the ocean of suffering. 

That is why, by not manifesting my form, 

I cause them to yearn for me. 

Then, after awakening this longing, 

I appear and expound the Dharma; 

Such are my transcendent powers. 

For innumerable kalpas I have constantly resided 

On Mount Gṛdhrakūṭa and elsewhere. 

When sentient beings see themselves 

Amidst a conflagration 

At the end of a kalpa, 

It is in fact my tranquil land, 

Always full of devas and humans. 

All the gardens and palaces 

Are adorned with various gems. 

The jeweled trees abound with flowers and fruits, 

And the sentient beings are joyful among them. 

The devas beat heavenly drums 

Making constant and varied music. 

They rain down māndārava flowers 

Upon the Buddha and the great assembly. 

Although my Pure Land never decays, 

The sentient beings see it as ravaged by fire 

And torn with anxiety and distress; 

They believe it is filled with these things. 

Because of their misdeeds 

These erring sentient beings do not hear 

The name of the Three Treasures 

For incalculable kalpas. 

But all who cultivate merit, 

And are receptive and honest, 

Will see me residing here, 

Expounding the Dharma. 

For the sake of these sentient beings 

I teach that the lifespan 

Of the Buddha is immeasurable. 

To those who, after a long time, 

Finally see the Buddha, 

I teach that it is difficult to meet him. 

Such is the power of my wisdom. 

The light of my wisdom illuminates immeasurably 

And my lifespan is of innumerable kalpas. 

This has been achieved through long practice. 

You wise ones, do not give in to doubt! 

Banish all doubt forever! 

The Buddha’s words are true, never false. 

It is like the physician

Who proclaimed his own death, 

Although it was untrue. 

He did this to cure his delirious sons, 

Through excellent skillful means; 

So no one could say he really spoke falsehood. 

I, also, being the father of the world, 

Cure those who suffer. 

To the deluded and unenlightened 

I say that I have entered nirvana, 

Although, in fact, I am really here. 

For if they were to see me, 

They would become lazy and arrogant. 

Attached to the desires of the five senses, 

They would fall into the troubled states of being. 

Always aware of which sentient beings 

Practice the path and which do not, 

I teach the Dharma in various ways, 

According to their ability to be saved. 

I am always thinking: 

By what means can I cause sentient beings to be able to 

Enter the highest path 

And quickly attain the Dharma?

(妙法蓮華經第十六品 如來壽量之4)

爾時世尊欲重宣此義。而說偈言。

　自我得佛來　　所經諸劫數

　無量百千萬　　億載阿僧祇

　常說法教化　　無數億眾生

　令入於佛道　　爾來無量劫

　為度眾生故　　方便現涅槃

　而實不滅度　　常住此說法

　我常住於此　　以諸神通力

　令顛倒眾生　　雖近而不見

　眾見我滅度　　廣供養舍利

　咸皆懷戀慕　　而生渴仰心

　眾生既信伏　　質直意柔軟

　一心欲見佛　　不自惜身命

　時我及眾僧　　俱出靈鷲山

　我時語眾生　　常在此不滅

　以方便力故　　現有滅不滅

　餘國有眾生　　恭敬信樂者

　我復於彼中　　為說無上法

　汝等不聞此　　但謂我滅度

　我見諸眾生　　沒在於苦惱

　故不為現身　　令其生渴仰

　因其心戀慕　　乃出為說法

　神通力如是　　於阿僧祇劫

　常在靈鷲山　　及餘諸住處

　眾生見劫盡　　大火所燒時

　我此土安隱　　天人常充滿

　園林諸堂閣　　種種寶莊嚴

　寶樹多花菓　　眾生所遊樂

　諸天擊天鼓　　常作眾伎樂

　雨曼陀羅花　　散佛及大眾

　我淨土不毀　　而眾見燒盡

　憂怖諸苦惱　　如是悉充滿

　是諸罪眾生　　以惡業因緣

　過阿僧祇劫　　不聞三寶名

　諸有修功德　　柔和質直者

　則皆見我身　　在此而說法

　或時為此眾　　說佛壽無量

　久乃見佛者　　為說佛難值

　我智力如是　　慧光照無量

　壽命無數劫　　久修業所得

　汝等有智者　　勿於此生疑

　當斷令永盡　　佛語實不虛

　如醫善方便　　為治狂子故

　實在而言死　　無能說虛妄

　我亦為世父　　救諸苦患者

　為凡夫顛倒　　實在而言滅

　以常見我故　　而生憍恣心

　放逸著五欲　　墮於惡道中

　我常知眾生　　行道不行道

　隨所應可度　　為說種種法

　每自作是意　　以何令眾生

　得入無上慧　　速成就佛身

Bibiau Hxuad Lenhuex Qingx (jap-lak-3)

Qycc senrlamjuw! Jiongww Vut Zulaii ee qauwhuad longxx si zucuw. Uirr dro jiongwsingx, longxx sidjai byy hiqew. 

Kyxviw u jit xee liong’ix, u diwhui qycc congbingg, jingtongx iyhhngx, gauu idi jingwlangg ee vni. Ix u jerje qniaw, jap xee, zi-jap xee, simrjiww jit-vah xee. In’ui u dairjir, ix diyhh uanxhingg qaur vadd xee qokqax. Hiaxee qniaw dirr ix lirkuix liauxau limx diyc dog’iyc, iyhsingr huatjog, bunrtniar, jauluan, dirr tokax qaucqauh linr.

Hitt sijun, hitt xee laurve dngw laii qaur cur. Hiaxee qniaw limx diyc dog'iyc, uree luanrsimx, uree byy luanrsimx. Inx hng hng knuar diyc laurve longxx dua hnuahiw, qui lyc kir vair, qycc qra mngranx qongxx, 'Liw ving'anx dngw .laii jnia' hyw. Guanw gugong, byy sewzi kir jiac diyc dog'iyc. Hibang liw qiur guanw idi guanw, hro guanw tangx qycc uac .lyc .kir.’

Laurve knuar diyc qniaw jiacnirr tongwkow, dyrr jiauww jerje iceh ee hngtauu, cue hyw iyhcauw, sikdir suiw, pangx, kiwbi iarr janw. Qra iyhcauw quer jringx qycc quer traix, liauxau hunrhap tec hro qniaw hok ee sii, ix anxnex qongw, ‘Jex si dua liong’iyc, sikdir suiw, pangx, qycc kiwbi iarr janw. Linw qinw hok, tangx sogksog druu kir tongwkow, be qycc u jiongxjiongw huanrlan.’

Hiaxee qniaw lairdew byy luanrsimx :ee knuar diyc liong’iyc ee sikdir suiw qycc u pangbi, sui’ dyrr hok iyc, vni longxx rix hyw. Qitax luanrsimx :ee knuar diyc laurve dngw .laii, suizenn iarr hnuahiw, u mngranx, qycc qriuu laurve dirvni, mrqycc iyc m kingw hok. Si anwjnuaw lehh? Inx diongwdok sniu' cimx, ixqingx luanrsimx, qongw jitt xee sikdir suiw qycc pangx ee iyc m si hyw iyc. 

Laurve anxnex sniu, ‘Jiaxee qniaw jnia' kyxlenn, in'ui diongwdok, simx longxx denrdyr. Suizenn knuar diyc guaw inx jin' hnuahiw, qycc beh qriuu idi qiur mia, jitt hy hyw iyc suacc m kingw hok. Guaw jitmaw diyhh iong quangii hro inx hok jitt hok iyc.’ 

Ix dyrr anxnex qongw, ‘Linw diyhh jaix. Guaw dnaxx ixqingx nilau, decbeh siw :ar. Jitt xee liong’iyc jitmaw lauu dirr jiax. Linw tangx tec kir hok, benw huanlyw rix be hyw.’ 

Anxnex qawsi liauw, ix dyrr qaur vadd xee qokqax, cenkenw suwjiaw dngw laii qra inx qongw, ‘Linw laurve ixqingx siw :ar.’ Hitt sii jiongww qniaw tniax diyc laurve quewsinx, simlai jiokk iuciuu, dyrr anxnex sniu, ‘Narr laurve iauxx dilehh, ix e linbinw guanw, e qiur guanw qapp vyxho guanw. Dnaxx ix siawsag guanw, siw dirr ngirqog.'

Inx qaqi sniu qongxx si qozii, byy qycc u uaxkyr, siongsiongg visiongx, simx jiacc singxgo, jiacc jaix jex iyc ee sikdir suiw, pangx, qycc kiwbi iarr janw. Inx tec laii hok, diongwdok longxx hyw liauw li. Inx laurve tniax diyc qniaw longxx did did idi, sui' dyrr dngw .laii, hro qniaw tangx knuar diyc ix. 

Jiongww Senrlamjuw, liw sniu sniaw kuanw? Qamxx u langg e qongw jitt xee liong’ix u huan qongw vehcat ee jue?”

“Be, Sewjunx.”

Vuddyy qongw, “Guaw iarr si zucuw, jniaa vut ixlaii, ixqing qingquer buliong buvenx vaccingbanrig nayuta asamkhya ee qiab. Uirdiyhh jiongwsingx, iong hongven ee uergiw qongxx e beddo, iarr byy langg tangx jiauww girliw qongxx guaw u qongw vehcat ee quewsid.”

(The Lotus Sutra - Chapter XVI The Lifespan of the Tathāgata 3)

“Furthermore, O sons of a virtuous family, the teaching of all the Buddha Tathāgatas is exactly like this. It is entirely true, never false, all for the sake of saving sentient beings. 

"Suppose there were an excellent doctor. He is wise, knowledgeable, his prescriptions are effective, and he has skillfully cured a variety of diseases. This man has many sons, say ten, twenty, or even one hundred in number. For some reason, he has to go far off to another country and, while he is away, his children, whom he has left behind, drink some poison. The poison starts to take effect and they roll on the ground in agony. 

“At this moment their father returns home. Some of the children who have taken the poison are delirious, while others are not. Seeing their father in the distance they all rejoice greatly and kneeling respectfully address him, saying: It is good that you have returned safely. In our ignorance we took this poison by mistake. We entreat you to cure and save us, and restore us to life. 

“Seeing his children suffering in this way, the father searches for beneficial herbs possessed of good color, aroma, and flavor, according to the medical manual. Blending them together after grinding and sifting, he gives the mixture to the children and says: This is an extremely beneficial medicine with good color, aroma, and flavor. All of you take it! It will quickly remove your pain and you will never be afflicted again. 

“Then the children who have not become delirious see this beneficial medicine of good color and aroma, and immediately take it. The affliction is completely removed and they are cured. The remaining children, those who are delirious, seeing their father coming to them, rejoice and ask him to seek a cure for their illness. Although he offers them the medicine, they will not take it. Why is this? The poison has so deeply penetrated them that they have become delirious. They do not think that the medicine with good color and aroma is good. 

“The father thinks: These children are to be pitied. The poison has completely warped their minds. Although they rejoiced upon seeing me and sought a cure they will not take this beneficial medicine. I will now cause them to take this medicine through skillful means.

“Then he says to them: You should know that I am now old and feeble, close to death. I will now leave this beneficial medicine here. You should take it. Do not worry about not recovering. 

“Having left these instructions he goes to another country and sends a messenger back home to tell them: ‘Your father has already died.’ Upon hearing that their father is dead, the children become very distressed and think: If our father had lived he would have taken pity on us and protected us. But now, abandoning us, he has died in a distant country. 

“They now consider themselves orphans having no one to rely upon. Through constant grieving their minds become clear, and only then do they realize that the medicine has fine color, aroma, and flavor. They immediately take it and the poison is completely driven out. The father, hearing that all his children have completely recovered, immediately returns and makes his appearance.”

The Buddha then asked the bodhisattvas: “O sons of a virtuous family! Do you think there is anyone who would say that this good doctor is guilty of lying?” The bodhisattvas replied: “No, we do not, O Bhagavat!” The Buddha said: “I am just like this. Since I became a buddha, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas have passed. Though for the sake of sentient beings, I use skillful means and say that I will enter parinirvāṇa, there is no one who could rightly say that I am guilty of falsehood.” 

(妙法蓮華經第十六品 如來壽量之3)

又善男子。諸佛如來法皆如是。為度眾生皆實不虛。譬如良醫智慧聰達。明練方藥善治眾病。其人多諸子息。若十二十乃至百數。以有事緣遠至餘國。諸子於後飲他毒藥。藥發悶亂宛轉于地。是時其父還來歸家。諸子飲毒。或失本心或不失者。遙見其父皆大歡喜。拜跪問訊善安隱歸。我等愚癡誤服毒藥。願見救療更賜壽命。父見子等苦惱如是。依諸經方。求好藥草色香美味皆悉具足。擣篩和合與子令服。而作是言。此大良藥。色香美味皆悉具足。汝等可服。速除苦惱無復眾患。其諸子中不失心者。見此良藥色香俱好。即便服之病盡除愈。餘失心者。見其父來。雖亦歡喜問訊求索治病。然與其藥而不肯服。所以者何。毒氣深入失本心故。於此好色香藥而謂不美。父作是念。此子可愍。為毒所中心皆顛倒。雖見我喜求索救療。如是好藥而不肯服。我今當設方便令服此藥。即作是言。汝等當知。我今衰老死時已至。是好良藥今留在此。汝可取服勿憂不差。作是教已復至他國。遣使還告。汝父已死。是時諸子聞父背喪。心大憂惱而作是念。若父在者。慈愍我等能見救護。今者捨我遠喪他國。自惟孤露無復恃怙。常懷悲感心遂醒悟。乃知此藥色味香美。即取服之毒病皆愈。其父聞子悉已得差。尋便來歸咸使見之。諸善男子。於意云何。頗有人能說此良醫虛妄罪不。不也世尊。佛言。我亦如是。成佛已來。無量無邊百千萬億那由他阿僧祇劫。為眾生故。以方便力言當滅度。亦無有能如法說我虛妄過者。

Bibiau Hxuad Lenhuex Qingx (jap-lak-2)

Jiongww senrlamjuw! Guaw guanvunw sidjenr posatdy laii singjiu ee siurbing, qaur dnaxx iauxx bue jin, qycc dingvue jingqax. Soxiw guaw jitmaw m si sidjai beddo, jirsirr uirdiyhh hongven jiacc suanqyrr qongxx e beddo. Zulaii iong jitt hy hongven laii qauwhuar jiongwsingx. 

Si anwjnauw lehh? Narr Vuddyy quxdngg diamr dirr sewqanx, vyc hokdig ee langg m jingr senrqinx; sanwciah qapp harjen :ee tamluann go jiongw iogbong, e ovec sniu, zip kir bongrsiongw ee bxang lairdew. Inx narr knuar diyc Zulaii itdit diamr lehh byy beddo, dyrr e qiaugo, diwsuw sniursen, berdangr snix cud yh duw .diyc qapp qiongqingr ee simx. Soxiw Zulaii iong hongven ee honghuad qongw, 'Bikiu diyhh jaix! Jiongww vut cuthen dirr sewqanx si jin' yh duw .diyc.' 

Si anwjnuaw lehh? Jerje vyc hokdig ee langg qingquer buliong vaccingbanrig qiab, uree u knuar diyc vut, uree byy knuar .diyc. In'ui u jitt hy su, guaw mrjiacc anxnex qongw, 'Jiongww bikiu! Zulaii jin’ yh tangx knuar .diyc.'

Jiaxee jiongwsingx tniax diyc jiaxee ue, vitdnia e snix cud yh duw .diyc ee sniurhuad, simlai luanbo, hibang knuar diyc Vuddyy, zucuw dyrr e jingr senrqinx. Soxiw Zulaii suizenn be jniasit beddo, mrqycc qongw ix e beddo.

(The Lotus Sutra - Chapter XVI The Lifespan of the Tathāgata 2)

“O sons of a virtuousfamily! The lifespan that I first attained through practicing the bodhisattva path has not yet expired. It is twice as great as the number previously mentioned. Although I do not actually enter parinirvāṇa I proclaim that I do. It is through this skillful means that the Tathāgata leads and inspires sentient beings. 

“Why is this? Because if the Buddha abides a long time in this world, those who have few qualities do not plant roots of good merit, acquire poor and superficial characters, are attached to the desires of the five senses, and enter into the web of illusions and false views. If they see the Tathāgata always existing without extinction, they then become proud, self-willed, and negligent. The thought that the Buddha is difficult to meet and that he is to be respected cannot awaken in them. That is why the Tathāgata teaches through skillful means, saying: O monks! You should know that the appearance of the buddhas in the world is very difficult to encounter. 

“Why is this? Because some of those with little merit may not see the Buddha during the passage of immeasurable hundreds of thousands of myriads of koṭis of kalpas. For this reason I say: O monks! It is difficult to meet the Tathāgata.

“Hearing such words, the thought that it is very difficult to meet the Tathāgata will certainly awaken in these sentient beings. Longing and yearning for the Buddha, they will plant roots of good merit. For this reason, although the Tathāgata does not really pass into extinction, he nevertheless says he does. 

(妙法蓮華經第十六品 如來壽量之2)

諸善男子。我本行菩薩道所成壽命。今猶未盡復倍上數。然今非實滅度。而便唱言當取滅度。如來以是方便教化眾生。所以者何。若佛久住於世。薄德之人不種善根。貧窮下賤貪著五欲。入於憶想妄見網中。若見如來常在不滅。便起憍恣而懷厭怠。不能生難遭之想恭敬之心。是故如來以方便說。比丘當知。諸佛出世難可值遇。所以者何。諸薄德人。過無量百千萬億劫。或有見佛或不見者。以此事故我作是言。諸比丘。如來難可得見。斯眾生等聞如是語。必當生於難遭之想。心懷戀慕渴仰於佛。便種善根。是故如來。雖不實滅而言滅度。

Bibiau Hxuad Lenhuex Qingx (jap-lak-1)

 

Derr Jap-lak Pinw: Zulaii ee Siursor

Hitt sijun, Vuddyy qra jiongww posad qapp itcer senrlamjuw dairjiongw qongw, “Linw diyhh siongsinr qapp liauxqaiw Zulaii jinliw ee uergiw.” Ix qycjaiww qra dairjiongr qongw,  “Linw diyhh siongsinr qapp liauxqaiw Zulaii jinliw ee uergiw.” Liauxau, ix iurqycjaiww qra dairjiongr qongw,  “Linw diyhh siongsinr qapp liauxqaiw Zulaii jinliw ee uergiw.”

Hitt sii, Bilik cuartauu, habjiongw qra Vuddyy qongw, “Sewjunx! Hibang liw suecbingg. Guanw e siongsinr qapp jiapsiu Vuddyy soxx qongw :ee.” Anxnex qongw snax vaiw liauxau, ix qycjaiww qongw, “Hibang liw suecbingg. Guanw e siongsinr qapp jiapsiu Vuddyy soxx qongw :ee.”

Hitt sijun, Sewjunx knuar diyc jiongww posad snax vaiw cingxqiuu byy tingjiw, dyrr qra inx qongw, “Linw diyhh jimjiog tniax. Zulaii u viwbit sintongx ee lat. Itcer sewqanx ee tenzinn, langg, qapp asura longxx qongw henrjai ee Sakyamuni Vut lirkuix Sakya ee ongqiongx, kir qaur li Gaya Sniaa byy hng ee soxjai dirr dyrdniuu jre lehh, did diyc anuttara-samyak-sambodhi. Mrqycc senrlamjuw! Qisit guaw jniaa vut ixlaii, ixqingx u buliong buvenx vaccingbanrig nayuta qiab hiacc quw. Kyxviw u go-vah cingbanrig nayuta asamkhya ee samcenx daircenx sewqair, qaxsuw u langg qra gingw jyr din'aix, qingquer danghngx go-vah cingbanrig nayuta asamkhya ee qog jiacc ia jit liap din’aix. Zucuw hiongr dangx qniaa, itdit qaur din'aix longxx ia liauw. Jiongww senrlamjuw, linw sniu sniaw kuanw? Jiaxee sewqair, tangx iong iyh :ee iacc qewsngr laii jaix inx ee sowliong bor?”

Bilik inx longxx qra Vuddyy rinr qongxx, “Sewjunx! Jiaxee sewqair u buliong buvenx, m si iong qewsngr soxx tangx jaix, iarr m si simx soxx sniu e qaur :ee. Itcer sniabunn qapp pratyekabuddha iong inx byy lrau ee diwhui iarr berdangr sniu cud hitt xee sowliong. Guanw diamr dirr Avivartika( byy dywter) ee qingxqair, duiww jitt qnia su iarr byy tongdat. Sewjunx! Jiaxee sewqair si buliong buvenx.”

Hitt sijun, Vuddyy qra dua posad dairjiongr qongw, “Jiongww senrlamjuw! Guaw henrjai e bingkag qra linw suanqangw. Jiaxee sewqair, u diauu din'aix qapp byy diauu din'aix :ee longxx qra gingw jyr din'aix, jit liap din'aix jit qiab. Guaw jniaa vut ixlaii, viw hitt xee sowliong qycc ciauquer vaccingbanrig nayuta asamkhya qiab hiacc quw. An’ hitt sii ixlaii, guaw qingsiongg dirr jitt xee syvyy sewqair suathuad qapp qauwhuar jiongwsingx, iarr dirr qitax vaccingbanrig nayuta asamkhya ee qog decc inxdy qapp lirig jiongwsingx. 

Jiongww senrlamjuw! Dirr hitt dnxua siqanx, guaw qongw kiw diyc Dipamkara (Diamw Dingx) Vut dingxdingw, qycc qongw inx zip liappuann. Jiaxee longxx si uirdiyhh hongven laii jyr hunved. 

Jiongww senrlamjuw! Narr u jiongwsingx laii qaur guaw ee soxjai, guaw iong vudganw quancad inx ee sinwsimx dingxdingw qapp inx ee qinx-singr si lrai iacc dun, jiauww soxx ingqaix dorhuar :ee, muixx jit xee soxjai qongw byy qang ee miaa, byy qang ee niqiw duarser; iarr u qongw henrjai beh zip liappuann; qycc iong jiongxjiongw hongven enxsuad bibiau ee Hxuad, tangx hro jiongwsingx huad hnuahiw ee simx. 

Jiongww senrlamjuw! Zulaii knuar diyc jiongwsingx hingr siyxsingg, hokdig vyc, qycc huanlyw ee qauxquecsenx dang :ee, dyrr qra inx qongw, 'Guaw siauwlenn cutqex, did diyc anuttara-samyak-sambodhi.' Mrqycc guaw qisit jniaa vut ixlaii ixqingx jiokk quw :ar. Mrqycc guaw iong hongven ee huatmngg laii qauwhuar jiongwsingx, uirr beh hro inx zip vuddy jiacc anxnex qongw. 

Jiongww senrlmajuw! Zulaii soxx enxsuad ee qingdenw, longxx uirdiyhh dortuad jiongwsingx. Ursii qongw qaqi, ursii qongw vadd langg; ursii  henr jursinx, ursii henr vadd langg ee srinx; ursii iong qaqi ee su laii kaisi, ursii iong vadd langg ee su laii kaisi, soxx qongw jiaxee longxx si sidjai byy hiqew. 

Si anwjnuaw lehh? Zulaii sidjai jai'ngiaw samqair ee siongr, byy snix iarr byy siw, byy laii iarr byy kir, byy jairser iarr byy beddo, byy sit iarr byy hix, m si longxx qangrkuanw iarr m si longxx byy qangrkuanw. Ix byy cincniu samqair ee jiongwsingx decc knuar samqair. Jiaxee dairjir, Zualii knuar qaxx jin' cingcyw, longxx byy cabiu. 

In’ui jiongwsingx u jiongxjiongw sibsingr, jiongxjiongw iogbong, jiongxjiongw hing’uii, ixqip jiongxjiongw sniurhuad qapp venrved, beh hro inx snix cud jerje senrqinx, ix dyrr iong jerje inenn, piwzu, qapp gensuu laii enxsuad jiongxjiongw qauwhuad. Soxx jyr ee vudsu, ix m bad jiamrsii hnghuer. Zucuw, guaw jniaa vut ixlaii ixqingx jiokk quw, siurbing u buliong asamkhya hiacc quw, siongsiongg diamr lehh byy beddo.

(The Lotus Sutra - Chapter XVI The Lifespan of the Tathāgata 1)

Thereupon the Buddha addressed the bodhisattvas and the entire great assembly, saying: “O sons of a virtuous family! You should believe the true words of the Tathāgata.” He addressed the great assembly again, saying: “You should believe the Tathāgata’s true words.” He repeated this to them, saying: “You should believe the Tathāgata’s true words.” 

Then the great assembly of bodhisattvas, headed by Maitreya, addressed the Buddha with their palms pressed together, saying: “O Bhagavat! We entreat you to explain it. We will accept the Buddha’s words.” After they had spoken in this way three times, they again said: “We entreat you to explain it. We will accept the Buddha’s words.” 

Then the Bhagavat, realizing that the bodhisattvas continued to entreat him after those three times, addressed them, saying: “Listen carefully to the Tathāgata’s secret and transcendent powers. The devas, humans, and asuras in all the worlds all think that the present Buddha, Śākyamuni, left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment. However, O sons of a virtuous family, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed since I actually attained buddhahood. Suppose there were a man who ground five hundreds of thousands myriads of koṭis of nayutas of incalculable great manifold cosmos into particles. While passing through five hundred thousands of myriads of koṭis of nayutas of incalculable lands to the east, he dropped just a single particle; and in this way he continued to drop the particles as he went toward the east, until they were all gone. O sons of a virtuous family! What do you think about this? Can all of these worlds be calculated or not? Can one imagine all of these worlds, calculate, and know their number or not?”

Bodhisattva Maitreya and the others together addressed the Buddha, saying: “O Bhagavat! These worlds are immeasurable, limitless, incalculable, and beyond our powers of conception. Even all the śrāvakas and pratyekabuddhas, with their knowledge free from corruption, are not able to comprehend them, or know their number. Although we abide in the stage of nonretrogression we cannot understand it. O Bhagavat! Such worlds as these are incalculable and limitless.” 

Then the Buddha addressed the assembly of the great bodhisattvas, saying: “O sons of a virtuous family! I will now explain it clearly to you. Suppose all these worlds, whether or not a particle was left in them, were reduced to particles, and each particle represented a kalpa. The period of time since I became a buddha would exceed this by hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas. Since then I have constantly been residing in the sahā world, teaching the Dharma and inspiring sentient beings. I have also been leading and benefiting sentient beings in incalculable hundreds of thousands of myriads of koṭis of nayutas of other worlds. 

“O sons of a virtuous family! During this interim I explained about the Buddha Dīpaṃkara and others. Furthermore, I also said that they had entered parinirvāṇa. I have explained such things through skillful means. 

“O sons of a virtuous family! If any sentient being comes to me, I perceive the dullness or sharpness of his faith and other faculties with my buddhaeye. According to the way I should bring them to the path, I, myself, proclaim different names and lifespans in various places. In each case I have also clearly stated that I would enter parinirvāṇa. Through various skillful means I have explained subtle teachings and have made the sentient beings rejoice. 

“O sons of a virtuous family! To those beings whom the Tathāgata perceives as taking pleasure in the inferior teachings, who have few qualities and grave defilements, he teaches that the Buddha attained highest, complete enlightenment after he renounced household life in his young age. However, it has been a very long time indeed since I attained buddhahood. I give such an explanation only to lead and inspire the sentient beings to enter the buddha path through skillful means. 

“O sons of a virtuous family! The sutras that the Tathāgata has expounded are all to save the sentient beings. Whether the Tathāgata teaches about himself or others, whether he reveals his form or that of others, whether he shows his acts or those of others, everything he says is true, never false.

“Why is this? Because the Tathāgata perceives all the marks of the triple world as they really are: that there is no birth and death, coming or going; that there is also no existence or extinction in the world, truth or falsehood, sameness or difference. The Tathāgata does not view the triple world as sentient beings in the triple world see it. The Tathāgata perceives such things clearly and without mistakes. 

“Since sentient beings have various natures, desires, behaviors, thoughts, and distinctions, the Tathāgata, wanting to cause them to plant roots of good merit, has explained various teachings through a variety of examples, explanations, and illustrations. He has not desisted from doing buddha acts even for a single moment and in this way it has been an extremely long time since I attained buddhahood. My lifespan is immeasurable and incalculable. I abide forever without entering parinirvāṇa.

(妙法蓮華經第十六品 如來壽量之1)

爾時佛告諸菩薩及一切大眾諸善男子。汝等當信解如來誠諦之語。復告大眾。汝等當信解如來誠諦之語。又復告諸大眾。汝等當信解如來誠諦之語。是時菩薩大眾。彌勒為首合掌白佛言。世尊。唯願說之。我等當信受佛語。如是三白已。復言唯願說之。我等當信受佛語。爾時世尊。知諸菩薩三請不止。而告之言。汝等諦聽。如來祕密神通之力。一切世間天人及阿修羅。皆謂今釋迦牟尼佛出釋氏宮。去伽耶城不遠坐於道場。得阿耨多羅三藐三菩提。然善男子。我實成佛已來。無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界。假使有人末為微塵。過於東方五百千萬億那由他阿僧祇國。乃下一塵。如是東行盡是微塵。諸善男子。於意云何。是諸世界。可得思惟校計知其數不。彌勒菩薩等俱白佛言。世尊。是諸世界無量無邊非算數所知。亦非心力所及。一切聲聞辟支佛。 以無漏智。不能思惟知其限數。我等住阿惟越致地。於是事中亦所不達。世尊。如是諸世界無量無邊。爾時佛告大菩薩眾。諸善男子。今當分明宣語汝等。是諸世界。 若著微塵及不著者。盡以為塵一塵一劫。我成佛已來。復過於此百千萬億那由他阿僧祇劫。自從是來。我常在此娑婆世界說法教化。亦於餘處百千萬億那由他阿僧祇國導利眾生。諸善男子。於是中間。我說燃燈佛等。又復言其入於涅槃。如是皆以方便分別。諸善男子。若有眾生來至我所。我以佛眼。觀其信等諸根利鈍。隨所應度。處處自說名字不同年紀大小。亦復現言當入涅槃。又以種種方便說微妙法。能令眾生發歡喜心。諸善男子。如來。見諸眾生樂於小法德薄垢重者。為是人說。我少出家得阿耨多羅三藐三菩提。然我實成佛已來久遠若斯。但以方便教化眾生。令入佛道作如是說。諸善男子。如來所演經典。皆為度脫眾生。或說己身或說他身。 或示己身或示他身。或示己事或示他事。諸所言說皆實不虛。所以者何。如來。如實知見三界之相。無有生死若退若出。亦無在世及滅度者。非實非虛非如非異。不如三界見於三界。如斯之事。如來明見無有錯謬。以諸眾生有種種性種種欲種種行種種憶想分別故。欲令生諸善根。以若干因緣譬喻言辭種種說法。所作佛事未曾暫廢。如是我成佛已來甚大久遠。壽命無量阿僧祇劫常住不滅。

Bibiau Hxuad Lenhuex Qingx (jap-go-8)

 

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

Vuddyy sikzit an’ Sakya Jok 

Cutqex kir qaur uaw Gaya Sniaa  

Jre dirr poteciu-kax 

An' hitt sii qaur jinw vingrr byy quw 

Jiaxee Vuddyy ee derjuw 

Sowliong byy huatdo sngr 

Siuhak vuddy ixqingx jiokk quw 

U sintongx ee lat 

Gauu hagsip posatdy 

Byy sriu sewsiok ee uwziamw 

Cincniu juiw-diongx ee lenhuex 

An’ tokax bunr .cud .laii 

Longxx huad qiongqingr ee simx 

Dirr Sewjunx binrjingg 

Jitt hy su vutkyw-sugi 

Beh anwjnuaw siongsinr 

Vuddyy did dy qaur jinw byy zuarr quw 

Soxx singjiu :ee kiokk jiacc je 

Hibang liw siauduu jingwlangg ee gihik 

Jiong' sidjingg hunvet suecbingg 

Kyxviw jit xee cinglenlangg 

Jiacc zi-jap-go huer 

Qiw jit xee jit-vah huer 

Taujangx vec qycc bin ziauu :ee 

Qongw: Jitt xee si guaw snix :ee

Qniaw iarr qongw ix si laurve 

Laurve jiyw huew mrqycc qniaw lau 

Quxser longxx be siongsinr 

Sewjunx iarr si zucuw 

Did dy qaur jinw byy zuarr quw 

Jiaxee posad 

Iwjir qenqor byy lunxdnaw 

An’ buliong qiab ixlaii 

Sidjenr posatdy 

Kaxbiau huedab kunwlann ee bunrdee 

Inx ee simx byy qnia’uir 

Zimxziok ee simx qending 

Duanjniar u uidig 

Virr sibhongx ee vut soxx janwtanr 

Gauu hunvet enxsuad 

Byy air dirr jingwlangg lairdew 

Siongsiong air dirr sendnia 

Uirr qriuu vuddy 

Dirr erdew ee hukongx lairdew druar 

Guanw an’ Vuddyy tniax .diyc 

Duiww jitt hy su byy gihik 

Hibang Vuddyy uirr birlaii ee jiongwsingx 

Enxsuad hro inx lixqaiw 

Narr u duiww jitt vxo qingx 

Snex cud gihik byy siongsinr :ee 

Dyrr e duirlyc og dy 

Hibang liw qimzit tangx qaixsueh 

Jiaxee buliong posad 

Anwjnuaw dirr jiacc dew ee siqanx 

Did diyc qauwhuar laii huatsimx 

Qycc drat qaur byy dywter ee qingxqair 

(The Lotus Sutra - Chapter XV Bodhisattvas Emerging from the Earth 8)

Thereupon Bodhisattva Maitreya, wanting to elaborate upon the meaning of this further, spoke these verses:

Long ago the Buddha left 

The household of the Śākya clan, 

And approached Gayā 

Where he sat under the bodhi tree; 

It has not been so long since that time. 

The number of the Buddha’s heirs 

Is incalculable; 

From long ago they have practiced the buddha path 

And attained transcendent powers and 

The power of wisdom. 

They have thoroughly studied 

The bodhisattva path, 

And are as undefiled by worldly affairs, 

As the lotus blossom in the water. 

They have emerged from out of the earth, 

And all stood respectfully before the Bhagavats.

It is difficult to comprehend this matter, 

How can we possibly believe it! 

The Buddha attained the path 

Only a short time ago, 

Yet he has accomplished so much. 

We entreat you to remove our doubts 

And give a detailed explanation 

According to the truth. 

Suppose there were a young man 

Just twenty-five years of age 

Who pointed to a one-hundred-year-old man, 

Who was wrinkled and had white hair, saying: 

This is my offspring. 

The [old man] also says: This is my father. 

The father is young, and the son is old. 

No one in the world would believe it. 

The Bhagavat’s teaching is exactly like this. 

He attained the path only a very short time ago, 

Yet these bodhisattvas are firm in resolution 

And without weak will; 

They have been practicing the bodhisattva path 

For immeasurable kalpas. 

They are skilled at difficult discussions, 

And their minds are free from fear. 

They are resolute and persevering. 

They are handsome and dignified, 

Praised by the buddhas in the ten directions. 

They are good at detailed explanations. 

They did not want to be among the multitudes 

For they always liked being in meditation, 

And so they lived in the space under the earth 

In order to seek the buddha path. 

Since we heard about this from the Buddha 

We have no doubts about it; 

But still we entreat you, 

O Buddha, to expound it 

And make it clear for the future. 

Anyone in whom doubts awaken 

And who does not believe in this sutra 

Will certainly fall into the troubled states of being. 

That is why we now entreat you to explain

How in such a short time 

You have led and inspired 

These innumerable bodhisattvas 

So that the thought of enlightenment 

Has awakened in them 

And they abide in the stage of nonretrogression.

(妙法蓮華經第十五品 安樂行之8)

爾時彌勒菩薩欲重宣此義。而說偈言。

　佛昔從釋種　　出家近伽耶

　坐於菩提樹　　爾來尚未久

　此諸佛子等　　其數不可量

　久已行佛道　　住於神通力

　善學菩薩道　　不染世間法

　如蓮華在水　　從地而踊出

　皆起恭敬心　　住於世尊前

　是事難思議　　云何而可信

　佛得道甚近　　所成就甚多

　願為除眾疑　　如實分別說

　譬如少壯人　　年始二十五

　示人百歲子　　髮白而面皺

　是等我所生　　子亦說是父

　父少而子老　　舉世所不信

　世尊亦如是　　得道來甚近

　是諸菩薩等　　志固無怯弱

　從無量劫來　　而行菩薩道

　巧於難問答　　其心無所畏

　忍辱心決定　　端正有威德

　十方佛所讚　　善能分別說

　不樂在人眾　　常好在禪定

　為求佛道故　　於下空中住

　我等從佛聞　　於此事無疑

　願佛為未來　　演說令開解

　若有於此經　　生疑不信者

　即當墮惡道　　願今為解說

　是無量菩薩　　云何於少時

　教化令發心　　而住不退地

Bibiau Hxuad Lenhuex Qingx (jap-go-7)

 

Hitt sijun, Bilik Posad Mahasattva qapp busor posad ee simx snix cud gihik, duiww jitt hy ixjingg m bad duw .quer .ee qamxqag qiqauir, dyrr anxnex sniu: Jnuaxngiu Sewjunx dirr jiacc dew ee siqanx tangx qauwhuar buliong buvenx asamkhya jiacc je ee dua posad, hro inx diamr dirr anuttara-samyak-sambodhi? Inx dyrr qra Vuddyy qongw, “Sewjunx! Zulaii jyr taiwjuw ee sii lirkuix Sakya ee ongqiongx, kir qaur li Gaya Sniaa byy hng ee soxjai jre dirr dyrdniuu, did diyc singjiu anuttara-samyak-sambodhi. An’ hitt sii ixlaii jiacc quer sir-jap gua nii. Sewjunx! Liw anwjnuaw dirr jiacc dew ee siqanx dua dua jyr vudsu, ixx vut ee sewlik, ixx vut ee qongdig, qauwhuar jiacc je buliong dua posad ee jiongwsingx singjiu anuttara-samyak-sambodhi? 

Sewjunx! Jiaxee dua posad ee sowliong, qaxsuw u langg dirr cenbanrig qiab iarr sngr be uann, knuar be diyc jinrtauu. Inx jiacc quw ixlaii dirr buliong buvenx jerje vut ee soxjai jingr jerje senrqinx, singjiu posatdy, dniardnia siulen cingjing ee hing’uii. Sewjunx! Jitt hy dairjir, sewqanlangg jin’ yh siongsinr. 

Kyxviw u jit xee snex jyr jin' suiw :ee, taumngg ox, zi-jap-go huer, qiw jit xee jit-vah huer ee langg, qongw, 'Jitt xee si guanw qniaw.' Hitt xee jit-vah huer ee langg iarr qiw hitt xee cinglenlangg, qongw, 'Jitt xee si guanw laurve, snix guaw qycc cnia'iongw guaw.' Jitt hy dairjir jin’ yh siongsinr. Vuddyy iarr si zucuw, did dy ixlaii qisit byy quw. Mrqycc jiaxee posad dairjiongr ixx dirr buliong cenbanrig qiab uirr vuddy inkinn sidjenr qapp jingjinr, gauu cutzip sendnia, diamr dirr buliong vaccingbanrig ee samadhi, did diyc dua sintongx, quxdngg siulen cingjing ee hing’uii, gauu jiauww cuwde hagsip jiongxjiongw senrhuad, e kaxbiau huedab bunrdee. Inx si langg lairdew ee vyw, dirr itcer sewqanx longxx jiokk hihanw. 

Qimzit Sewjunx u qongw did vuddy ee sii jiacc hro inx co’ huatsimx, qra inx qauwhuar qapp jixdy, hro inx uaw hiongr anuttara-samyak-sambodhi. Sewjunx giamrjinge diyc vuddy iauxx byy quw, suacc tangx jyr jiacc dua qongdig ee dairjir. Guanw suizenn siongsinr Vuddyy jiauww quangii decc enxsuad, Vuddyy soxx qongx m bad si qexngiaw :ee, qycc Vuddyy soxx jaix :ee longxx u tongdat. Mrqycc co' huatsimx ee posad dirr Vuddyy beddo liauxau, narr tniax diyc jiaxee ue, kiongxqniax e m siongsinr iarr be jiapsiu, suacc laii jewjy cud pywhuai vudhuad jitt hy juergiap ee inenn. In'ui anxnex, Sewjunx, hibang liw uirr guanw qaixsueh, siauduu guanw ee gihik, iarr hro birlaii sxer ee jiongww senrlamjuw tniax diyc jitt hy su be snix cud gihik.”

(The Lotus Sutra - Chapter XV Bodhisattvas Emerging from the Earth 7)

Then Bodhisattva Mahāsattva Maitreya and the innumerable other bodhisattvas became doubtful and confused concerning this unprecedented experience. They thought this: How is it possible in such a short time for the Bhagavat to have inspired such an immeasurable, limitless, incalculable number of great bodhisattvas, enabling them to abide in highest, complete enlightenment? Immediately they addressed the Buddha, saying: “O Bhagavat! When the Tathāgata was a prince he left the palace of the Śākyas, sat on the terrace of enlightenment which is not far from the city of Gayā, and attained highest, complete enlightenment. Since then more than forty years have passed. How is it possible, O Bhagavat, for you to have done such great buddha acts in such a short period of time? Is it through the might of the Buddha and through the Buddha’s qualities that you have inspired such an assembly of incalculable great bodhisattvas to achieve highest, complete enlightenment? 

“O Bhagavat! Even if someone counted the number of the great bodhisattvas for thousands of myriads of koṭis of kalpas they would not be able to finish. There would be no end. From long ago these bodhisattvas have been planting roots of good merit in the presence of immeasurable, limitless buddhas. They have perfected the bodhisattva path and have always practiced the pure path of discipline and integrity. It is, O Bhagavat, difficult to believe such things in this world. 

“Suppose a handsome man with dark hair, twenty-five years of age, were to point to a hundred-year-old man and say: He is my son. And the one-hundred-year-old man points to the young fellow and says: He is my father and he raised me! This would be difficult to believe; and what the Buddha has now taught is exactly like this. It has not, in fact, been so long since the Buddha attained the path. Yet for the sake of the buddha path this great assembly of bodhisattvas has been diligently striving for innumerable thousands of myriads of koṭis of kalpas. They have skillfully entered, abided in, and emerged from immeasurable thousands of myriads of koṭis of samādhis. They have attained great transcendent powers and practiced the pure path of discipline and integrity for a long time. They have gradually and ably practiced wholesome teachings and are skilled at discussions. They are jewels among humans and a great rarity in the entire world. 

“Today the Bhagavat has correctly said that after he attained the path of the Buddha he caused the thought of enlightenment to awaken in the bodhisattvas for the first time. He then led, inspired, and instructed them to approach highest, complete enlightenment. O Bhagavat! Although it has not been so long since you attained buddhahood yet you have really done these great meritorious acts. We believe the Buddha’s words, spoken according to our capacities, and that what he says is never false. We are all well versed in the Buddha’s knowledge. However, if the bodhisattvas in whom the thought of enlightenment has recently awakened hear this after the Buddha’s parinirvāṇa, they will not accept it; and this will bring about conditions for erring deeds that destroy the Dharma. That is why, O Bhagavat, we entreat you to explain it to us and remove our doubts. Moreover, in the future, when the sons of a virtuous family hear this, they will also be free from doubt.”

(妙法蓮華經第十五品 安樂行之7)

爾時彌勒菩薩摩訶薩。及無數諸菩薩等。心生疑惑怪未曾有。而作是念。云何世尊於少時間。教化如是無量無邊阿僧祇諸大菩薩。令住阿耨多羅三藐三菩提。即白佛言。世尊。如來為太子時出於釋宮。去伽耶城不遠坐於道場。得成阿耨多羅三藐三菩提。從是已來始過四十餘年。世尊。云何於此少時大作佛事。以佛勢力以佛功德。教化如是無量大菩薩眾當成阿耨多羅三藐三菩提。世尊。此大菩薩眾。假使有人。於千萬億劫。數不能盡不得其邊。斯等久遠已來。於無量無邊諸佛所殖諸善根。成就菩薩道常修梵行。世尊。如此之事世所難信。譬如有人。色美髮黑年二十五。指百歲人言是我子。其百歲人。亦指年少言是我父生育我等。是事難信。佛亦如是。得道已來其實未久。而此大眾諸菩薩等。已於無量千萬億劫。為佛道故懃行精進。善入出住無量百千萬億三昧。得大神通久修梵行。善能次第習諸善法。巧於問答。人中之寶。一切世間甚為希有。今日世尊方云得佛道時初令發心教化示導。令向阿耨多羅三藐三菩提。世尊得佛未久。乃能作此大功德事。我等雖復信佛隨宜所說。佛所出言未曾虛妄。佛所知者皆悉通達。然諸新發意菩薩。於佛滅後。若聞是語或不信受。而起破法罪業因緣。唯然世尊。願為解說除我等疑。及未來世諸善男子。聞此事已亦不生疑。