Hitt sijun, Vuddyy qra Bilik Posad Mahasattva qongw, “Ajita! Zulaii beddo liauxau, narr u bikiu, bikuni, upasaki, upasika, qapp qitax diwjiaw bylun lyxiur, tniax diyc jitt vxo qingx duer lecc hnuahiw :ee, an’ huathue cud .kir qaur qitax soxjai, dirr jing'ngi, dirr kangde, dirr sniaib, dirr hang-aw, dirr cuanlok, iacc dirr hniuliw, qra inx soxx tniax .diyc .ee, jiauww qaqi ee linglik, uirr verbuw, jongcinx, hyw iuw, qapp sigsai :ee enxsuad. Jiaxee langg tniax liauw duer lecc hnuahiw, qycc kir qar vadd langg. Jiaxee vadd langg tniax liauw iarr duer lecc hnuahiw, iurqycc kir qar vadd langg. Zucuw denxjuanw qaur derr go-jap langg.
Ajita, derr go-jap xee duer lecc hnuahiw ee senrlamjuw iacc senrluxzinn, ix ee qongdig, guaw dnaxx beh qongw, liw diyhh jimjiog tniax.
Narr sir-vah-bxan ig asamkhya sewqair ee liogdy u sir jiongw cutsir ee jiongwsingx, dyrr si luanxsingx, taisingx, sipsingx, huawsingx, bylun u hingjong, byy hingjong, u susiongw, byy susiongw, m si u hingsig, m si byy hingsig, m si u susiongw, iacc m si byy susiongw, byy kax, nng kax, sir kax, iacc je kax, jiaxee jiongwsingx ee sowliong longxx sngr jairlai. U jit xee langg uirdiyhh qriuu hog, jiauww jiongwsing soxx air :ee, qra golok ee kiwqu longxx hro inx. Muixx jit xee jiongwsingx, ix longxx hro inx ciongbuanw dirr Jambudvipa ee qimx, ginn, liulii, ciaquu, bexlyw, san’oo, hoxpig, jiongxjiongw bixbiau ee dinvyw, cnxiu, bew, ciax, ixqip cid vyw soxx jyr ee qiongden qapp lauqyh dingxdingw. Jitt xee dua sijuw zucuw vowsix muaw veh-jap nii liauxau anxnex sniu, ‘Guaw ixqingx vowsix hro jiongwsingx golok ee kiwqu, jiauww inx beh air :ee. Mrqycc jiongwsingxx longxx lau :ar, ciauquer veh-jap huer, taujangx vec, bin ziauu, quer byy zuarr quw dyrr e siw. Guaw diyhh iong vudhuad laii qra inx hunwdy.'
Ix dyrr jibhap jiaxee jiongwsingx, suanqangw vudhuad, qra inx qauwhuar qapp kaisi, hro inx did diyc lirig laii hnuahiw. Itsiqanx, inx longxx did diyc srota-apanna, sakrdagamin, anagamin, qapp arhat ee qongqyw, soxu u lrau longxx bedjin, dirr cimdimm ee sendnia longxx did diyc jurjai, u veh jiongw qaixtuad. Liw sniu sniaw kuanw? Jitt xee dua sijuw soxx did .diyc ee qongdig u je bor?”
Bilik qra Vuddyy qongw, “Sewjunx! Jitt xee langg ee qongdig jiokk je, buliong buvenx. Narr sijuw dna’ hro jiongwsingx itcer golok ee kiwqu, hex qongdig dyrr buliong, hyhongr hro inx did diyc arhat ee qongqyw.”
Vuddyy qra Bilik qongw, “Guaw qimzit bingkag qra liw qongw. Jitt xee langg iong itcer golok ee kiwqu si’uw hro sir-vah-bxan ig asamkhya sewqair liogdy ee jiongwsingx, qycc hro inx did diyc arhat ee qongqyw, soxx did .diyc ee qongdig, iaxx vutzuu derr go-jap xee langg tniax diyc Bibiau Hxuad Lenhuex Qingx lairdew jit siuw jimgensix duer lecc hnuahiw ee qongdig, vah hunx, cingx hunx, vaccingbanrig hunx ji’ id dy’ byy, simrjiww suanwsut iacc piwzu dy’ berdangr jaix.
Ajita! Cincniu derr go-jap xeeg denxjuanw tniax diyc Bibiau Hxuad Lenhuex Qingx duer lecc hnuahiw ee qongdig, siongrcniaw si buliong buvenx asamkhya qiab, hyhongr cocox dirr huathue lairdew tniax .diyc duer lecc hnuahiw :ee, inx ee hokvyr qyckacc si ngiaa .quer, buliong buvenx asamkhya iarr berdangr viw.
Qycc Ajita! Narr u langg uirdiyhh jitt vxo qingx jen’ongw jingdoo ee sirngi jre lehh iacc kia lehh, tniax jit diap quw qycc u niaxsiu, in’ui jitt xee qongdig, juanxser cutsir tangx did diyc siongrr bixbiau ee cnxiu, bew, ciax, dinvyw jyr ee qiy, qapp jre e vuex ee qiongden. Qycc narr u langg dirr suathuad ee soxjai jre, u langg laii, krngr ix jre lecc tniax, iacc qra xui niu hro jre, jitt xee langg ee qongdig, juanxser tangx qaur Sakra soxx jre ee soxjai, iacc Brahma ee ongg soxx jre ee soxjai, iacc dngw lenn singwongg soxx jre ee soxjai.
Ajita! Narr qycc u langg qra vadd langg qongw, 'U jit vxo qingx qiyr jyr Bibiau Hxuad Lenhuex Qingx, tangx dauwdin laii kir tniax.' Hitt xee langg u jiapsiu tegi, simrjiww dna' jit diap quw ee siqanx tniax .diyc, tegi :ee ee qongdig, juanxser tangx ham' dharani posad dirr qang jit xui cutsir, qinx-singr lrai, u diwhui, vaccingban sxer longxx be exqauw; cuir be cud caur bi, cuiwjic ingxuanw byy vnirtniar, cuir iarr byy vnirtniar; cuiwkiw be lacsab, be ox, be ngg, be lic .kuix, iarr be lag, be uaiqyy lahcuac; cuiwdunn be suee .lyc, iarr be qiux .zip .kir, be cosiab, be snix cngx, iarr byy kih, byy pnaiw .kir, iarr byy uaix, byy qau, byy dua, iarr be huad ox, byy jiaxee hro langg' pnaiw iwsinn :ee; pni be vniw vniw, iarr be uankiaux; binrsig be ox, binrhingg iarr byy dngg, iarr be lab .lyc, byy itcer hro langg' byy hnuahiw ee guarmau; cuiwdunn, cuiwjic, qapp cuiwkiw longxx jamgamm; pni dngg, quann, qycc dit; binrmau uanbuanw; bagbaii quann qycc dngg; hiac kuah qycc siwjniar, langg bixhyw ee siongwmau uanvi, singsingx-sewser longxx tangx qnir diyc vut, tniax diyc Hxuad, siongsinr qycc jiapsiu qauwhuew.
Ajita! Liw knuar, krngr jitt xee langg kir tniax Hxuad ee qongdig dyrr zucuw, hyhongr itsimx tniax, enxsuad, togsiong, qycc dirr dairjiongr uirr langg hunved enxsuad, qycc u jiauww soxx enxsuad :ee kir sidjenr.”
(The Lotus Sutra - Chapter XVIII The Merits of Joyful Acceptance 2)
Then the Buddha addressed Bodhisattva Mahāsattva Maitreya, saying: “O Ajita! After the Tathāgata’s parinirvāṇa, suppose those monks, nuns, laymen, and laywomen and other wise ones, whether old or young, having rejoiced in hearing this sutra, take leave of the Dharma assembly and go to other places—either dwelling in monasteries or tranquil places, cities, towns, villages, or forests—and teach what they have heard to their parents, relatives, good friends, and acquaintances according to the various capacities of these people. Having heard the teaching, they will rejoice and go on to teach it to others. These people having heard it will also joyfully teach it to others in turn, and so it continues in this way until it reaches the fiftieth person.
“O Ajita! I will now explain about the merit which this fiftieth son or daughter of a virtuous family acquires from joyful acceptance. You should listen attentively!
“Suppose that in the four hundreds of myriads of koṭis of incalculable worlds, there are sentient beings in the six transmigratory states and of the four modes of birth—born from an egg, born from the womb, from moisture, or born spontaneously—either with or without form, either with or without consciousness, either unconscious or not unconscious, having no legs, two, four, or many legs; and that, among the number of such beings, there is a person who seeks to acquire merit and gives pleasurable things to these beings, according to their desire. He gives each of those sentient beings gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, and other treasures such as would fill this continent of Jambudvīpa, as well as elephant carts, horse carts, and palaces and towers made out of the seven treasures. Having performed such acts of giving for a full eighty years, this great donor thinks: I have already given these sentient beings such pleasurable things as they wished. Yet now these sentient beings are old and feeble. They are over eighty years old, with white hair and wrinkles, and they will die before long. I should now instruct them by means of the Buddha-Dharma.
“He immediately gathers these sentient beings together, inspires them by proclaiming the Dharma, and gladdens them by revealing its benefits. In an instant they all successively attain the first stage of the śrāvakas called stream-winner (srota-āpanna), the second stage called once-returner (sakṛdāgāmin) the third stage called non-returner (anāgāmin), and finally the stage of the arhat, free from corruption, entering profound meditations, gaining complete mastery of all, and attaining the eight liberations. What do you think about this? Has this great donor acquired abundant merit or not?”
Maitreya addressed the Buddha, saying: “O Bhagavat! The donor’s merit is extremely great, immeasurable and limitless. Even if this donor had only given all those pleasurable things to sentient beings, the merit would have been immeasurable. How much greater is this donor’s merit after having caused them to attain arhatship!”
The Buddha addressed Maitreya, saying: “I will now clarify this for you. This person has given all these pleasurable things to the sentient beings in the six states of existence in four hundreds of myriads of koṭis of incalculable worlds, and enabled them to attain arhatship. The merit he has attained cannot be compared with that of even the fiftieth person who, after hearing even a single verse of the Lotus Sutra, received it with joy. It would be even less than a hundredth, a thousandth, a hundred thousandth of a myriad of a koṭi of that person’s merit.
“O Ajita! In this way the merit attained by even the fiftieth person who rejoiced in hearing this Lotus Sutra is immeasurable, limitless, and incalculable. How much more so is the merit of the first person who heard it in the assembly and rejoiced in it! His merit is even greater, it is immeasurable, limitless, and incalculable, and is not to be apprehended through metaphor.
“Furthermore, O Ajita, if anyone approaches the monasteries in order to listen to this sutra and hears it for even a single moment, whether seated or standing, through this merit they will be reborn into a place where they will gain beautiful and excellent elephant carts, horse carts, palanquins made out of rare treasures, and will ride on a heavenly vehicle. Moreover, if anyone sits in a place where the Dharma is taught, and if another comes along and they invite that person to sit down and listen, or if they offer that person part of their own seat, through this merit they will be reborn in the place where Śakra dwells, in the place where Brahmas dwell, or in a place where a noble emperor dwells.
“O Ajita! If anyone addresses others, saying: There is a sutra called the Lotus Sutra. Let us go together and listen to it!
“And if their instruction is accepted and the other person listens to it for even a single moment, then through this merit the former person will be reborn in the same place as the bodhisattva who has acquired the dhāraṇīs. They will have keen faculties and wisdom. For hundreds and thousands of myriads of lives they will never be deaf and dumb; nor will they have fetid breath. Their tongues will never be diseased, nor will they have diseases of the mouth. Their teeth will never be dirty, black, or yellow, nor gapped; nor will any be missing, irregular, or crooked. Their lips will not be drooping, pursed, or twisted; and their lips will never have cankers, scabs, be cracked, misshapen, thick or fat, black, or ugly. They will have no disagreeable features. Their noses will never be flat or thin, crooked or twisted. They will never be dark-complected, with a narrow or long face that is hollow-cheeked or twisted. They will have no mark that is displeasing to others. Their lips, tongues, and teeth will all be very beautiful. Their noses will be long, high, and straight. Their faces will be round, their eyebrows arched and long. Their foreheads will be broad and even. They will thus have a perfect human countenance. Wherever they may be born, life after life, they will meet a buddha, hear the Dharma, and accept the teaching.
“Look, O Ajita! The merit of that person who moved others to listen to the Dharma is like this. How much more is the merit of those who singlemindedly listen, teach, and recite the sutra, explain it for others in the great assembly, and practice as they explain to others!”
(妙法蓮華經第十八品 隨喜功德之2)
爾時佛告彌勒菩薩摩訶薩。阿逸多。如來滅後。若比丘比丘尼優婆塞優婆夷。及餘智者若長若幼。聞是經隨喜已。從法會出至於餘處。若在僧坊若空閑地。若城邑巷陌聚落田里。如其所聞。為父母宗親善友知識隨力演說。是諸人等聞已隨喜復行轉教。餘人聞已亦隨喜轉教。如是展轉至第五十。阿逸多。其第五十善男子善女人隨喜功德。我今說之。汝當善聽。若四百萬億阿僧祇世界六趣四生眾生卵生胎生濕生化生。若有形無形。有想無想。非有想非無想。無足二足四足多足。如是等在眾生數者。有人求福。隨其所欲娛樂之具皆給與之。一一眾生與滿閻浮提金銀琉璃車磲馬腦珊瑚虎珀諸妙珍寶及象馬車乘七寶所成宮殿樓閣等。是大施主。如是布施滿八十年已。而作是念。我已施眾生娛樂之具。隨意所欲。然此眾生皆已衰老年過八十。髮白面皺將死不久。我當以佛法而訓導之。即集此眾生。宣布法化示教利喜。一時皆得須陀洹道斯陀含道阿那含道阿羅漢道。盡諸有漏於深禪定皆得自在具八解脫。於汝意云何。是大施主所得功德寧為多不。彌勒白佛言。世尊。是人功德甚多無量無邊。若是施主。但施眾生一切樂具功德無量。何況令得阿羅漢果。佛告彌勒。我今分明語汝。是人以一切樂具。施於四百萬億阿僧祇世界六趣眾生。又令得阿羅漢果。所得功德。不如是第五十人。聞法華經一偈隨喜功德。百分千分百千萬億分不及其一。乃至算數譬喻所不能知。阿逸多。如是第五十人展轉聞法華經隨喜功德。尚無量無邊阿僧祇。何況最初於會中聞而隨喜者。其福復勝無量無邊阿僧祇。不可得比。又阿逸多。若人為是經故。往詣僧坊若坐若立。須臾聽受。緣是功德轉身所生。得好上妙象馬車乘珍寶輦輿及乘天宮。若復有人。於講法處坐。更有人來。勸令坐聽。若分座令坐。是人功德轉身。得帝釋坐處。若梵王坐處。若轉輪聖王所坐之處。阿逸多。若復有人語餘人言。 有經名法華可共往聽。即受其教。乃至須臾間聞。是人功德轉身。得與陀羅尼菩薩共生一處。利根智慧。百千萬世終不瘖瘂。 口氣不臭。舌常無病。口亦無病。齒不垢黑。不黃不踈。 亦不缺落。不差不曲。脣不下垂。亦不褰縮。不麁澁。 不瘡胗。亦不缺壞。亦不喎斜。不厚不大。亦不黧黑。無諸可惡。鼻不匾㔸。 亦不曲戾。面色不黑。亦不狹長。亦不窊曲。無有一切不可喜相。脣舌牙齒悉皆嚴好。鼻修高直。面貌圓滿。眉高而長。額廣平正。人相具足。世世所生。見佛聞法。信受教誨。阿逸多。汝且觀是勸於一人令往聽法功德如此。何況一心聽說讀誦。而於大眾為人分別如說修行。
