A sign of forgiveness, Awakening of the mind, looking deeply into the mind to bring an absolute end if suffering.

Ending of suffering, Noble awakening. Blissful in real life, wake up in the bliss of Nibbana ( attaining of enlightenment ). Healing of stress, mental disorder, nervous breakdown, having good temperament, purification of mind and follow the Lord Buddha's teaching for attainment of enlightenment. 

Keeping watch on your mind and thoughts. Just continue to observe without paying/giving any effort or special dealing with it. Then let go all the prejudices of the mind. This is the way to liberate oneself from suffering and all mental disorders. Go through the following four foundations for accomplishment. Perform the deed with satisfaction, Give the full effort to your work and do it with devotion, Be strong to your intention, Be attentive to your goal with mindfulness. Take a thorough investigation in order to make a purposeful life. Lead a natural Dhamma life with responsibility and goodness in all work. Carrying the zeal of complete wisdom of mindfulness. 

Avail the Nibbana bliss right now and here. 

Preaching by Venerable Luang Pu Phra Maha Boon Din 

Words of Wisdom 28

Strange Photo 5

Thammeka Stupa in India

Plong Bpai Loei...

'Plong bpai loei' (Go ahead and fully awaken out).

'Bab Mai Arai Gup Arai' (In the way of MAGA).

This is the power of blessing.

Awakening out will cleanse itself.

Awaken like not hanging on to it, not keeping it, not drowning in awakening.

That is called non-attaching to 'Sutti' (mundane consciousness).

This is not the defilements of Vipassana, not attached to power; this is good blessing with the power of the mind.

Don't drown in your consciousness, it's old, it delays. So fully awaken out.

Brighten up, not attached to the brightening. Shining out.

If MAGA, there will be no attachment to Dharma, so it will not be attached to anything by itself, because it's not setting out for anything, with delusion or attachments.

Beware of checking the seeing, the knowing - this will be sticky, it will accumulate.

Because it's like hanging there with the one controlling the seeing, the knowing, so MAGA will not be attached to the one who sees or the one who knows.

It will not be attached to the subtleties or the intangibles.

If there is any hanging onto anything, awaken out and discard it.

It's not only from the gates of the eyes, ears, mouth and heart.

Unwind it from these gates which crystallise in the delusive attachments.

Keep awakening out from itself, unwinding it out from itself more and more, 'bab MAGA'. It will be 'Attee Wassana' (Great Blessed Fortune), to help the Samsara.

Everything is 'Mai', 'Mai', (non-delusive attachment).

It's not accepting or denying.

This is the essence of 'Maha Sunyata' (Great Void-as-it-is).

This is the blessing for the Samsara. Everything brightening. Fully awakening.

Not only awakening from the mind. It means simultaneously everything is awakening out.

Don't circulate only with your feelings through the eyes, ears, nose, etc, or even the mind. Fully awakening both in and out, boundlessly. That is called Maha Sunyata.

Drop the holding on, the attaching, the grasping, it means drop the delusive attachment. So that will be the power that is the great power, that is not targeting only outside or inside. MAGA both outside and inside - already empty, already letting go.

No need to be attached, to try to non-attach with anything.

It's not about 'samadhi' (meditation), 'tabah' (power from meditation) 'dhyana' (seeing intangibles) or 'panya' (wisdom).

If there is no thought to create, it's already MAGA. Meaning only use this samadhi, tabha or panya to help out in that moment, already empty, already 'Nippan' (Nirvana).

Only assume it to help out in that moment. Not guarding anything, just use it as a tool to bless. It's not about life for life, about knowing, to want to know. Just knowing for the moment to bless.

The foundation is not about the knowing or seeing already, it is MAGA.

Everything is 'Mai'. Non delusive attachment in everything.

Therefore fully awaken and discard everything, boundlessly.

No confusion. Only to cleanse and unwind.

The 'Mai' is not anything already. It's Anit-jung (impermanence), Anatta (non-self) already. 

Don't be delusive to let go of anything. Just MAGA.

But if you are doing something for letting go, this is the desire for something.

No need for desire or defilements to practise in the mind.

Defilements are the taking, the wanting.

For letting go it looks beautiful but it is all about desire - 'Man kue tunha tang mod'.

Don't let go and add on trying to let go again.

End delusion, desire and delusive attachment by itself.

Luang Phor Posri Suriya

Reflection on 21 Feb 2015.

Bao Bao (Lightly Lightly)

Be light and discard the light feeling.

Let go of thoughts that are made up of gross wisdom. Lightly be like MAGA, unwind from lightness and discard it.

It is the essence of liberation (vimutti).

Don't hold strong intention in the mind. 

The desire is immediately directing outward.

Desire adding onto 'jit' (the mind).

Craving and desire arise from having too much involvement in things.

Tolerance, absorption and insight from meditation practice, becomes tension and strong intention from inside. It has been crystalised for many lifetimes; this causes one to have strong intention and seriousness that is called 'A-Tham' (wrong to dharma).

This gaining from meditation practice makes the mind confused inside, clash in itself, and rage in itself. Therefore it cannot tolerate itself.

Let the mind be light and drop itself.  

That is called 'La-iet, ting la-iet' (subtleties, discard subtleties). Unwind from its' subtle state. It will not be karma adding onto the mind (Mano), or karma adding onto dharma. 

It is still wrong to dharma.

Don't circulate in thoughts with wisdom, it's gross.  Much of desire is adding onto wisdom. Therefore it cannot be 'Nirod' (Extinction of the mind) or 'Nippan' (Nirvana).

Let go of lightness and subtle states of mind.

Don't attach to intangibles or gross forms.

Don't leave this body after death and still hold on to mind phenomena.

Trying to hold on to certain states of mind is gross. That is desire.

Desire likes to be raging to 'jit' (the mind) and uses it intentionally, carelessly.  

Desire is raging to 'jit' and uses it that way; focusing, targeting. 

'Jit' is then raging to all things, that's 'a-tham'. (That which is wrong to dharma, all in itself).

Delusive attachment and desire adding onto the mind is called 'Kam Sorn Tham' (Karma adding onto dharma). ...Still 'a-tham' (wrong to dharma).

Go ahead with 'Mai, MAGA.' End all deep rooted patterns.  

Don't be delusive in mind phenomena.

This is called letting go of the tangibles and intangibles (rupa tham, nama tham).

Don't take any states of mind into consideration.

Be light like MAGA.

'So...', brighten up inside and outward to all things. This is sacred to cleanse. Unwinding with the divine blessing power of Nirod and Nippan of the Ariya (Noble ones), into all things, helping them to unwind lightly.

MAGA, gross or subtleties.

Don't try to hold on to wisdom or whatever, even subtle consciousness, subtle wisdom or subtle meditative states. There is still much desire left in wanting to gain these states and it creates struggling inside. Ultimately yield to let go of mind phenomena, don't possess it. That is by the Great Void-as-it-is, Nirvana as-it-is.

'Mai chai arai gab arai you laew,' (nothing is involved with anything already).

Be wise to unwind and discard until it is light like MAGA, more and more.

Ultimately yield to let go of mind phenomena.

No more gross or subtle desire.

Extinction of desire is Nirod.

Ultimate yielding will yield itself to unwind naturally.

When one yields to let go, the result is unwinding.

Then there is balance in assuming body/mind (body elements and 5 aggregates). 

This is lightness discarding lightness.

Light just like MAGA. Intangibles discard intangibles.

Then blessing with 'So...' and with MAGA it's the real essence of Nirod and Nippan.

This is very good to help unwind into all things and help clear out situations, unlike clashing. This is also the practice of blessing.

'So...' empty out.

'So...'clear out.

'So...'unwind.

'So...' with MAGA.

Luang Por Posri Suriya Khemarato's reflection on 22 Feb 2015

*MAGA - Mai Arai Gab Arai - Don't involve anything with anything or don't get attached with anything. 

Be diligent to channel out Parami.

Be diligent. To channel out Parami.

Don't think that extinguishing for one's own sake can continue.

So long as there are elements and aggregates, karmic difficulties in them are still there too.

Therefore it is about good/bad karma, karmic redemption and everything relating to it.

Don't obstruct blessing.

Be diligent to give out Parami.

Be diligent to 'Soo.'   Be diligent to clear out.  And it will go.

Self extinguishment or "Mai Arai Gab Arai" in oneself is one thing.  Only for one's own benefit.

The other thing that is for other's benefit is to assume the body/mind to bless in all things.

Give it out.  'Soo' it out to all things; that is the unobstructing power.

There is no beginning, no end, already.

What one sow, one must reap.

Habitual karma is the adding on to body/mind.

It's like new delusion,desire, and delusive attachment adding on.

Then it will circulate around the old karmic difficulties on and on.

If one is lazy to give, it is worse.

Staying with the self, only the self, is even worse.

Obsessing with only the body/mind and mind phenomena, is new delusion.

This is new delusion that's waiting to add on in thoughts, feelings and reminding.

So be diligent to 'Mai' (no delusive attachment). It will cleanse itself. It will channel out. 

 'Soo' it out.

Be diligent. 

Fully awaken out with the power of unwinding then it will unwind all things as well.

Be diligent to 'Soo'. Open out with the palms.

Sometimes the mind is sticky, focused and tense unable to unwind on its own.

Use the palms to help out.

It will guide the mind to be wide open as well.

Be diligent. Fully awaken out with the power of unwinding.

Then it will 'klei' (unwind) everything altogether, unwinding inside and outside.

Don't be busy within your own self, your own body, your own mind; for what?

That which is already there by itself, let it be.

Be like the great consciousness. Awaken out and discard.

Clear it out and discard.  Don't control your own feelings.

That is being enclosed in like animals - that is still holding on to body/mind.

'Plong ting' (fully awaken and discard the awakening).

End it. Finish it. 

Don't take anything on again with the body or mind.

Be diligent to 'Soo'.  Open out with the palms

The unwinding power will reach out like giving, like blessing.

During 'Soo', emptying out will help the surrounding that is still crystalised in the body, in feelings, which are sticky.

It is helpful for everyone by being fully awakening out  in the mid of the crowd.

'Plong ting' (fully awaken and discard). Be like the great consciousness.

Being in simulteneous 'Sati' (consciousness) is mundane, it's still grasping feelings. 

This is not the great consciousness - 'Plong'.

Unwind out of worries of trying to hold on to mental phenomena. That is not true giving.

If worries can be let go, there will be no guarding.

'Mai arai gup arai', so there is nothing left in the mind.

Disappear the self in the mind.

'Mai arai gup arai'.

Disappear from this uprightness.

Don't try to be someone in the mind.

If there is still someone there expecting for something, that is habitual karma that is still deep rooted. 

Declare the cancellation and removal of this karma.

Don't just extinguish for oneself. Let it fully awaken out.

Everything is 'Mai aria gup arai' simultaneously.

Then one is ready to bless.

'Soo' it out. Boundlessly. Without limits.

Extinguishing specifically for it's own sake has no side effects but it doesn't help either

Therefore, let's help each other in this Samsara, help awaken out, help unwind.

'Took-yang kue Mai' (everything is 'Mai' - no delusive attachment).

It will end delusion by itself from inside and outside.

Whenever interacting with anyone, at that moment if they are not unwound, they will take on each other's difficulties.

'Plong ting', cleanse it out, unwind it out.

Don't stay with feelings, thoughts and emotions even a little bit.

Right away, there will be no energy and dimness, if one hasn't already awakened.

The first 'Soo' is to unwind from the self, the second 'Soo' power will cleanse towards the outside, the third 'Soo' is beneficial to all things.

All daily routines are secondary.

Go ahead with 'Mai' (no delusive attachment).

Luang Por Posri Surioya Khemarato's reflection on 20 Feb 2015:

Words of Wisdom 27

Suffering alone exists, none who suffer;

The deed there is, but no doer thereof;

Nirvana is, but no one seeking it;

The Path there is, but none who travel it.

Alan W Watts

The True Origin

Before the beginning, there is nothing.  

There is nothing to be ended.

But for ages, lifetime after lifetime, the mind has been added to.

It has been added with delusions, desires and cravings; giving meanings, giving importance, and it has been attached to all of these.

Everything in life is assumed up to live by.

There are no conditions, no judgements, just perceptions without giving opinions.

It is beyond the beginning of any creation in the mind, any desires to begin.

The mind is pure and bright in its origin.

Balance in elements is already there in themselves. 

Any mind phenomena whatsoever is not the true origin.

Any perceptions are not added on with delusion, with conditions, with habits because the origin of the mind is pure and beyond the beginning of any phenomena.

Therefore, when we can summarize like this, we will not begin anything.

The mind will be peaceful, and simple.

Stop trying to be conscious.

Stop meditating.

Stop gaining wisdom.

Let go of the mind system, put it down absolutely.

"Mai" (No delusive attachment) to every mind phenomena.

Don't struggle in trying anything. The mind's movements will flow automatically.

It will then be flowing smoothly. Peace is already there originally in the mind.

But when it starts to think, to remember anything, it begins the moment.

Therefore "Mai" to every thought.

Live with causes and effects.

Beyond intentions, beyond karma.

Let the sensual perceptions be.

..........................................

Luang Por Phosrisuriya

Feb 28, 2013

Seed Tree

Do you know what a seed is? No you don't really know. It is a complete unit of consciousness, ready to express itself in a tree. Thus the tree with its flowers and fruits is the manifestation of the seed-consciousness. It is complete in itself. So it is for the Truth of Being.

You may give the seed to anyone and expect he/she to satisfy his/her hunger but that is not going to happen. Instead, put the seed into a good soil, regularly provide water and nutrients to it to become a tree, that one day will have fruits to satisfy one's hunger.

So, be a tree and give right away your juicy fruits. A tree also provides protection to other beings, keep them healthy and heal them, when needed. A tree educates others beings by being a tree.

So, be a tree and give all you can give unconditionally, endlessly rather than give the seed, as it will die but a tree never die. Did you know about it? Yes! This is natural when the tree lives according to the Universal laws of Existence. The tree is healthy and heal, is protected and protects, all its needs are provided and provides all needs for other beings, grows and makes to grow other beings, physically, mentally, emotionally and spiritually.

This is the tree of the Truth of Existence with its fruits and seeds. Do you know how a seed becomes a tree and gives fruits and seeds? No, you don't really know until you are a tree. So don't give the seed to people, be the seed-tree and give fruits, that have seeds and satisfy their hunger.

From now on you will not judge a tree as "of the inferior realms of Nature" and you will not do it for any other creature in any form of existence.

Be a tree forever! Always give away and give back, simply like a tree :-) 

Don't you know how? Then hug a tree and humbly ask to It to be a tree :-D 

 

The tree is complete in itself but isolated, wait in for the right conditions to fully be a tree, like your Soul is waiting for you to Be.

By Phra Archan David Sarato

为何而生

           佛陀苗裔们来自诸南无佛祖，诸无量大佛祖，是奉献给予者，度化众生者。却在后世末期间，浪费时间来相互争吵，相互迫害伤害，相互侵犯，受业力作用，无法好好度众生，就算是到了现在，要找到意识里的宽阔宽广都好难，就只顾着自己的爸，妈，丈夫，妻子，兄弟姐妹，孩子，就仅是想到这些。都到这个时候了，自心最深心处还没了结，曾经相互侵犯伤害，阻止阻碍，曾经分群分派…各种痕迹，渣滓还搁置在里头。所以要好好的悔过，将其挖掘出来，虔请忏悔，让其结束。

            此身，此心只是作为媒介，而不光只是在我的爸妈孩…里，这并非是真实的，只是虚构出来出生，为了延续，同来自无量福德的群体来相互养育，以福德对福德之间才不会造太多业，不是谁的，不是真的，孩子也只是暂时的形式显现，每一生每一世，转世下来时，就跟随带着一起下来，成群结伴，还是一样，交替着做父母，夫妻，孩子，兄妹，在某些世也会毫无关系，都仅是假设而已。

         最初的错失，一点一点的，错就错在当结为家庭后，就只顾着我们自己的家人，从具有无量福德，却只用在狭隘的小家里，没有谁能去回忆起自己的身世，记不起自己从何而来，怎么来的，所以一路以来都很艰辛。都不知经历了多少世轮回多少世沉重的业力，各自造业又各自遭受业报，有些佛陀苗裔堕入地狱都不知几化身了，下去了又下，又在分化身，错了又错，到现在还没结束，不懂得宽广无边，而却被局限在轮回众生里，被一对一双的情绪，被父母，兄妹，孩子这些情结所束缚，身心无法全力发挥作用，那该怎么办?忏悔了也还是没结束。忏悔不是光用嘴念念，要用心，无论是对谁，有觉得不顺的都AHOXI到心里，不要留着囚禁起来，若还是觉得沉重压抑，就相互间来忏悔。

     此后要不断的起念给予到所有一切，从“自己”里脱离出来吧！从家庭里脱离开，从兄弟姐妹，丈夫妻子，爸妈里脱离开吧，从圈子里出来，从轮回的囚牢里出来！宽广宽阔开，懂得忏悔，懂得给予，好好的按所说的调整自身，不要让其再沉迷于各种关系牵缠里，所具有的福报根基不是仅用于此而已。过去的过去，也是不断的让龙魄头疼，龙魄每一世每一时期间都作为住持，带着宽广带着给予，却一个个的都努力在各自自我里，小家里。才会不断导致狭隘，坏了东西，坏了福报，直到忘记了，自己这颗种子是从何处来。

       做为榜样！不要装作无视，懵懂的坐着睡着，业障是不会放过的，不能不去清理，任何心里不舒服的，不管是周边的人或事，都A HO XI 到那事那人的意识里，以平常心去对待，不断SUO进去，SUO给予，即起念又出声音，直到一切都淡化开，净化业障，结束业障。如此才能更容易宽阔到轮回世间，彻底回归连接到最初所具的福报根基里。

       坏就坏在下来了结伴成对，有了家室，就开始改变初心，开始有了局限，有了特定的人，自己，事件，若是让其不成对也不行，在继续转世下来的没地方投胎。要知道从本是涅槃，本是空，本是不什么和什么，这些都只是虚构显现出来在一起，作为媒介物来宽广联接度化于众生，轮回世间还执于身，心，需要靠这些来救度。

         一旦有了业障，就不要疏忽大意，把福报出声回向到所有一切，别坐着睡着都担心这担心那，被业债催唤，每个人都一样，“担心”“不舍”“去阻止阻碍”，这些都是轮回众生所具的情绪，没有去度众生，没有去给予，有些化身还很软弱，下来了自身得要锤炼，可以肯定的是，下来了，回忆不起自己的身世，又无法和上面联接，这就很困难了，下来了因为不知道，所以不断的造业，迷误，业障不断多起来，都一个样，把时间都浪费在小家里，日积月累的种下业债，恩情债，相互索取而不是相互给予。若一样的都给予，就不会和任何人有债。

        不断的去给予，孩子，不断的度化众生，心就不会去担心什么，我们现在全力的解决，AHOXI把渣滓消散，粗的业障或许没了，但微细的业障还隐藏在意识里，没有得到清理，这也会造成遮盖，变得懒得度众生，不想和谁接触，意识无法以平常心安住于轮回世间，对度众生产生厌烦，想逃，可试问问，在这轮回世间里，要躲哪去？躲不掉的，可以确定的是躲不过最初自身本所具有的福报根基，还是得度众生。因此，要把所有的各种类型的业障都净化掉，更多的AHOXI到意识里，直到内心深处全然愿意接受，超越，不要跟随业障，冤障，跟随本性，习性，直到愿意舍弃所有的习性，性格，这些都是后来新生成的，最初是没有习性的，诸佛祖，诸罗汉哪有习性啊？本是空，本是无边无际。

       后世那些坏就坏在“欲求”上，最初并无所求，在后来相互疯着竞争，才会引起欲要这，要那，不断惹事生事，造下很多罪业，，给轮回世间制造问题，制造麻烦，不曾去想这会遭受什么样的业报，要解决时自己又解决不了，每一次都要等着龙魄。所具福报的根基是抗拒不了的，下来只能是度众生，因为每一世下来都与众生们有相互关联，那这必定是会有跟随者，各自每一群的跟随者都会跟着各自的执掌人，若是带着他们循环，无明，拖延推迟，他们也照样跟着循环，无明，拖延推迟，要是指引着他们光明，结束业障，谁都不拖着谁一起光明，他们也照样跟着这样，无法拒绝。既然这样，又岂能无视于这些？岂能装着不知道？痛苦会随之而来，因为造下的业因，不能不去偿还补偿，要不断的心口AHOXI进去清洗，一直到意识不再去执于任何，所欠下的所有业债，恩情债，命债，劳力债，钱财债，SUO给予到一切，使用你的福报不断回向到一切，不要去执着于什么，这样才不会继续没完没了的沉迷于一世又一世。

       坏就坏在有“欲求”，福报本就已经很好，无需去求什么，却还要这样要那样，相互纵容欲望，心没有宽阔的去给予，才会不断去欲求，造成业债于轮回世间，变得很困难，若还狭隘在小家里，该好好悔过了，这是最为落后的。

        更多的去给予，给予福报，见面给，每一世有几张脸？闪到哪张脸就给出去，脸如心，想到脸就到达心，以不纯净的心相关联的，还致使担心，眷恋，贪爱，AHOXI  SUO进去，SUO指福报的全部，回向所有的福报福德，直到自发的变得平淡，平常，此身此心并不代表什么，就算是死在面前也不会伤心难过。倘若是不勤快的去给，意识情绪里就不断有业债冤债的问题串来串去，不论是善业还是恶业，都是业。多起念给予，直到心里没有渣滓，直到自发的平淡，平常，这样度众生就会简单起来。

    主要是在具无量功德世尊们，佛陀苗裔们相互之间造下的业力，这对度众生来说会很困难，被卡在轮回众生的情绪里，要好好的互相忏悔，曾嗔恨或被嗔恨的全都要去度，全都给于AHOXI，毫无保留。曾对畜生道造业的，就如去踩死一只或一群蚂蚁，那一群就会生成嗔恨心，当他们转世为人，就会显现出不满，从在畜生道到人道，嗔恨心就已经存在，就会再次产生相互侵犯，不要轻视这些，不然，业障会越来越带来沉重，不管怎样，最终都还是得去度，并不是死了就完事了，再转世又会重组群体，好好清洗掉业障，在相遇时才能相互间以纯净心相对。

 

     若是下来了相互间过于的牵缠执着，那再转世就干脆让其分开，把熟悉感撕裂开，各转世到不一样的地方，不然相遇后还是一样分不开，相互执迷，无法从自己，从家庭里脱离开。以自己的喜好，顺自己的意愿来转世的，必定会遭受业报，困惑，过于爱，过于贪执，下来必定是祸害，担心，挂虑，眷恋得不得了。偏偏这样的事情生成了，还是得让大佛世尊来解决。

     但像龙魄的转世可以选择，要转世到的家庭，看看是否易出离，不是盲目的去喜欢不喜欢，龙魄下来不会缠绵牵缠于什么，无论父母，兄弟姐妹们再怎么个爱，龙魄也只是以平常心对待，痛就痛，老就老，死就死，分开了就分开，很容易就出离。累世累世曾是亲人又在见面的多了去了就算这一世没有生在一个家庭，但熟悉感还在，却不像家庭亲人这般亲密，仅是彼此熟悉，感觉好，就没了，还是继续度众生，在这轮回世间里，有多少龙魄的朋友，诸大菩萨，诸罗汉，宽阔光明无边际，一样的意愿就是只为度众生，而不是浪费时间在各自的小家庭里。

        懂得从“自己”里跨出来，仅住在“自己”或只是自己的周边，处在狭隘的地方，厌烦，难受，压抑得要死。所有各种情绪都是沉重的，烦躁，无聊，担心，依恋，嫉妒，怨恨，焦虑…SUO到一切，出离吧，脱离吧！把所具有的福德功德没有用来度化众生，却是用来纵容所有的欲望或是用来相互残杀，相互阻止阻碍，相互争夺的，AHOXI 。

        岂能分裂分派？都是一起的，都是度众生者，坏就坏在下来了组成家庭，开始成立群体，这就有了专指，特别，从本是宽阔宽广开始变得不断不断的狭隘，无法抗拒的围绕在自己的感受想法和所遭遇的业报里，唯一解决的方法就是宽阔开不要光想着自己和自己周边的人，当你开始宽阔，一切的自我就会被瓦解。龙魄无法狭隘的停驻在哪里，因为一直都在不断的宽阔给予，并没有停住在每一世所虚构假设显现出的家室里，不是仅仅只住在自己所掌控的疆域里，心宽阔于轮回世间，不仅只是局限于你的国家，我的国家之类。

            若不勤快的宽广，就会很吃力，福报被抑制，业障也被抑制，就只会围绕在业力里，每一世都一样，受意识业报作用，当围绕在“自己”时，不断的生起愚昧，无知，无事生非于百姓们，不断地转变成和动物一样，因为克制不住，受情绪业报的驱使，错误的去发泄，一会触犯这人那人，这事那事于轮回众生，到处都得罪。所以当觉察到情绪有碰撞摩擦时，就赶紧AHOXI，回向福报去偿还补偿，造此去做，无论是谁，都能从业力中脱离。要多给予，这样，各种情绪自然自发的来来去去得很平常，没有什么含义，无重要性，为什么？因为把灵魂意识都释放给予到一切，不再聚集意识了，就不用再围绕在自己的业报里转，从无始以来到现在到未来的果报都正排着对等候发作用呢。所以要把意识瓦解，这样就没有“自己”被受业力作用，关注自己，和自己在一起，这等于就是正在受业力作用，开阔宽广，以舍弃，奉献AHOXI的方式，到一切事物，这样就能以平常心去对待自身的业报，不用问怎么去宽广，不断起念给予，没什么难的，自发的就能宽阔，自发的就把业力，习性，舍弃了。

      好好祈愿来预防，若把福报用在不恰当的地方，福报越多，造业的能力越大，越是导致黑暗沉重。祈愿若我的身语意于真理不符，牵引自己和众生黑暗无明下恶道的，请让此永远不要得以成功，若我的身语意能让自己和众生光明，于真理相符，指引众生跟随佛祖脱离痛苦走出迷误，请让此顺畅无阻，并得于圆满。像这样，生生世世才得于轻松起来，无厌烦可言。烦恼厌倦都是因为因果报应，受报应的时候厌烦，可去造业时又总是好随自己心愿，让他人痛苦，我们自己必定就得痛苦，去为难他人，最终是让自己为难，让他人难呆，自己自然不好住。作为给予者，出离者，不欲求，才不会受控在业力里，业障会结束，所有一切都自有答案，心自然开阔，自发的敏锐敏捷起来，面对发生的各种状况自然清晰明了，无需去哪找答案，龙魄没有必要去学去看太多经书，不需要，宽阔宽广，不断回向，度化众生，不分群分类，奉献于轮回世间，更多无量的能量自然生成。

         虚构出具体的，抽象的，只为了用来普度众生，不是拿来执着，着迷，不是真的爸妈，真的夫妻，真的孩子，不是。假设出来只是为了作为暂时的承接，若没有这些若没有具体的，抽象的，你们看得见龙魄吗？看不见，要怎么去度众生？本是空。若要是迷误认为是真的，就会去造业，会很困难，每一世都可以虚构，要几个像？要几世？其仅仅是作为媒介物来和各维次空间连接，所以不要浪费时间去执迷，不管是什么都好，还不是会死去？都不知死了几像几次了。

        各方的还有很多很多还没有进来，无论是国外还是国内，我们要好好作为榜样，引导他们，告诉他们，自己不是真的自己，都是虚构出来的。虚构有两种，一种是根据业力虚构出来受业力作用，另一种是根据福报虚构出来只度化众生。

                                                                                                                           龙魄颇席曙岦亚 

菩提真如寺

Words of Wisdom 26

妙法蓮華經-序品-第一

妙法蓮華經 序品 第一

Myo Ho Ren Ge Kyo Jo Hon Dai Ichi

如是我闻。一时佛住。王舍城。耆阇崛山中

Nyo ze ga mon, ichi ji butsu ju, O sha jo, Gi shak-ku sen chu,

与大比丘众。万二千人俱。皆是阿罗汉。诸漏已盡。

yo dai bi ku shu, man ni sen nin ku, kai ze a ra kan, sho ro i jin,

无復烦恼。逮得己利。盡诸有结。心得自在，

mu bu bon no, dai tok-ko ri, jin sho u ketsu, shin toku ji zai,

其名曰。阿若憍陈如。摩诃迦葉。優楼频螺迦葉。

Go myo watsu, A nyak-kyo jin nyo, Ma ka ka sho, Uru bin ra ka sho,

伽耶迦葉。那提迦葉。舍利弗。大目犍连。

Ga ya ka sho, Na dai ka sho, Shari hotsu, Dai mok-ken ren,

摩诃迦旃廷。阿耨楼駄。劫賓那。憍梵波提。

Ma ka ka sen nen, A nuru da, Ko hin na, Kyo bon ha dai,

離婆多，蓽陵伽婆蹉。薄拘羅。摩诃拘絺羅。

Ri ha ta, Hir-ryo ka ba sha, Ha ku ra, Ma ka ku chi ra,

難陀。孫陀羅難陀。富樓那彌多羅尼子。须菩提。

Nan da, Son dara nan da, Huru na mita ra ni shi, Shu bo dai,

阿難。羅睺羅。如是眾所知識。大阿罗汉等。

A nan, Ra go ra, nyo ze shu sho chi shiki, Dai a ra kan to,

復有学无学二千人。摩诃波闍波提比丘尼。

bu u gaku mu gaku ni sen nin, Ma ka ha ja ha dai biku ni,

与眷属六千人俱。羅睺羅母。耶输陀羅比丘尼。

yo ken zoku roku sen nin ku, Ra go ra mo, Ya shu ta ra biku ni,

亦与眷属俱。菩萨摩诃萨八万人。

yaku yo ken zok-ku, bo satsu ma ka satsu hachi man nin,

皆於阿耨多羅三藐三菩提。不退转。皆得陀罗尼。

kai o a noku ta ra san myaku san bo dai, hu tai ten, kai toku dara ni,

樂说弁才。转不退转法轮。供养无量。百千诸佛。

gyo setsu ben zai, ten hu tai ten ho rin, ku yo mu ryo, hyaku sen sho butsu,

於诸佛所。植眾得本。常為诸佛。之所稱歎。

o sho bus-sho, jiki shu toku hon, jo i sho butsu, shi sho sho tan,

以慈修身。善入佛慧。通达大智。到於彼岸。

i ji shu shin, zen nyu but-te, tsu datsu dai chi, to o hi gan,

名稱普闻。无量世界。能度无数。百千眾生。

myo sho hu mon, mu ryo se kai, no do mu shu, hyaku sen shu jo,

其名曰。文殊師利菩萨。观世音菩萨。得大勢菩萨。

go myo watsu, Mon ju shiri bo satsu, Kan ze on bo satsu, Toku dai sei bo satsu,

常精進菩萨。不休息菩萨。寶掌菩萨。药王菩萨。

Jo sho jin bo satsu, Huku soku bo satsu, Ho sho bo satsu, Yaku o bo satsu,

勇施菩萨。寶月菩萨。月光菩萨。满月菩萨。

Yu ze bo satsu, Ho gachi bo satsu, Gak-ko bo satsu, Man gachi bo satsu,

大力菩萨。无量力菩萨。越三界菩萨。

Dai riki bo satsu, Mu ryo riki bo satsu, Os-san gai bo satsu,

跋陀婆羅菩萨。弥勒菩萨。寶積菩萨。導師菩萨。

Batsu da bara bo satsu, Mi roku bo satsu, Ho shaku bo satsu, Do shi bo satsu,

如是等菩萨摩诃萨。八万人俱。爾时释提桓因。

nyo ze to bo satsu ma ka satsu, hachi man nin ku. Ni ji Shaku dai kan nin,

与其眷属。二万天子俱。復有名月天子。普香天子。

yo go ken zoku, ni man ten ji ku, bu u Myo gat-ten ji, Hu ko ten ji,

寶光天子。四大天王。与其眷属。万天子俱。

Ho ko ten ji, Shi dai ten no, yo go ken zoku, man tian ji ku,

自在天子。大自在天子。与其眷属。三万天子俱。

Ji zai ten ji, Dai ji zai ten ji, yo go ken zoku, san man ten ji ku,

娑婆世界主。梵天王。尸棄大梵。光月大梵等。

sha ba se kai shu, Bon den no, Shi ki dai bon, Ko myo dai bon to,

与其眷属。万二千天子俱。有八龙王。難陀龙王。

yo go ken zoku, man ni zen ten ji ku, u hachi ryu o, Nan da ryo o,

跋難陀龙王。娑伽羅龙王。和脩吉龙王。德叉迦龙王。

Batsu nan da ryu o, Shaka ra ryu o, Washu kitsu ryu o, Toku shaka ryu o,

阿那婆逹多龙王。摩那斯龙王。優鉢羅龙王等。

Ana ba dat-ta ryu o, Mana shi ryu o, U har-ra ryu o to,

各与若干。百千眷属俱。有四緊那羅王。法緊那羅王。

kaku yo nyak-kan, hyaku sen ken zok-ku, u shi kin nara o, Ho kin nara o,

妙法緊那羅王。大法緊那羅王。持法緊那羅王。

Myo ho kin nara o, Dai ho kin nara o, Ji ho kin nara o,

百千眷属俱。有四乾闥婆王。樂乾闥婆王。

hyaku sen ken zok-ku, u shi ken datsu ba o, Gaku ken datsu ba o,

樂音乾闥婆王。美乾闥婆王。美音乾闥婆王。

Gaku on ken datsu ba o, Mi ken datsu ba o, Mi on ken datsu ba o,

百千眷属俱。有四阿脩羅王。婆稚阿脩羅王。

hyaku sen ken zok-ku, u shi ashu ra o, Ba ji ashu ra o,

佉羅骞駄阿脩羅王。毗摩質多羅阿脩羅王。

Kara ken da ashu ra o, Bi ma shit-tara ashu ra o,

羅睺阿脩羅王。各与若干。百千眷属俱。有四迦樓羅王。

Ra go ashu ra o, kaku yo nyak-kan, hyaku sen ken zok-ku, u shi karu ra o,

大威德迦樓羅王。大身迦樓羅王。大满迦樓羅王。

Dai i tok-karu ra o, Dai shin karu ra o, Dai man karu ra o,

如意迦樓羅王。各与若干。百千眷属俱。韋提希子。

Nyo i karu ra o, kaku yo nyak-kan, hyaku sen ken zok-ku, I dai ke shi,

阿闍世王。与若干。百千眷属俱。各禮佛足。

A ja se o, yo nyak-kan, hyaku sen zok-ku, kaku rai bus-soku,

退坐一面。爾时世尊。四眾围绕。供养恭敬。尊重赞歎。

tai za ichi men. Ni ji se son, shi shu i nyo, ku yo ku gyo, son ju san dan,

为诸菩萨。说大乘经。名无量义。教菩萨法。佛所護念。

i sho bo satsu, setsu dai jo kyo, myo mu ryo gi, kyo bo sap-po, bus-sho go nen,

佛说此经已。结跏趺坐。入於无量義處三昧。身心不動。

bus-ses-shi kyo i, kek-ka hu za, nyu o mu ryo gi sho san mai, shin jin hu do,

是时天雨。曼陀羅華。摩诃曼陀羅華。曼殊沙華。

ze ji ten nu, man dara ke, ma ka man dara ke, man ju sha ke,

摩诃曼殊沙華。而散佛上。及诸大眾。普佛世界。

ma ka man ju sha ke, ni san butsu jo, gis-sho dai shu, hu bus-se kai,

六种震动。爾时會中。比丘。比丘尼。優婆塞。優婆夷。

roku shu shin do. Ni jie chu, biku, biku ni, u ba soku, u ba i,

天。龙。夜叉。乾闥婆。阿脩羅。迦樓羅。緊那羅。

ten, ryu, ya sha, ken datsu ba, ashu ra, karu ra, kin nara,

摩睺羅伽。人非人。及诸小王。轉輪聖王。是诸大眾。

mago ra ga, nin pi nin, gis-sho sho o, ten rin jo o, ze sho dai shu,

得未曾有。歡喜合掌。一心觀佛。

toku mi zo u, kan gi gas-sho, is-shin kan butsu.

爾时佛放眉間白毫相光。照东方。万八千世界。

Ni ji bup-po mi ken byaku go so ko, sho to bo, man has-sen ze kai,

靡不周徧。下至阿鼻地狱。上至阿迦尼吒天。於此世界。

mi hu shu hen, ge shi a bi ji goku, jo shi a kani da ten, o shi se kai,

盡见彼土。六趣眾生。又见彼土。现在诸佛。

jin ken hi do, roku shu shu jo, u ken hi do, gen zai sho butsu,

及闻诸佛。所说经法。并见彼诸。比丘。比丘尼。

gyu mon sho butsu, sho sek-kyo bo, byo ken hi sho, biku, biku ni,

優婆塞。優婆夷。诸修行得道者。復见诸菩萨摩诃萨。

u ba soku, u ba i, sho shu gyo toku do sha, bu ken sho bo satsu ma ka satsu,

種種因缘。種種信解。種種相貌。行菩萨道。復见诸佛。

shu ju in nen, shu ju shin ge, shu ju so myo, gyo bo satsu do, bu ken sho butsu,

般涅槃者。復见诸佛。般涅槃后。以佛舍利。起七寶塔。

hatsu ne han sha, bu ken sho butsu, hatsu ne han go, i bus-sha ri, ki ship-po to.

爾时弥勒菩萨。作是念。今者世尊。现神變相。

Ni ji mi roku bo satsu, sa ze nen, kon ja se son, gen jin ben so,

以何因缘。而有此瑞。今佛世尊。入于三昧。

i ga in nen, ni u shi zui, kon bus-se son, nyu u san mai,

是不可思議。现希有事。當以问谁。谁能答者。

ze hu ka shi gi, gen ke u ji, to i mon sui, sui no tas-sha,

復作此念。是文殊師利。法王之子。已曾親近供養。

bu sa shi nen, ze Mon ju shi ri, ho o shi shi, i zo shin gon ku yo,

過去无量诸佛。必應见此。希有之相。我今當问。

ka ko mu ryo sho butsu, hit-to ken shi, ke u shi so, ga kon to mon.

爾时比丘。比丘尼。優婆塞。優婆夷。及诸天龙。

Ni ji biku, biku ni, u ba soku, u ba i, gis-sho ten ryu,

鬼神等。咸作此念。是佛光明。神通之相。今當问谁。

ki ji to, gen sa shi nen, ze buk-ko myo, jin zui shi so, kon to mon sui,

爾时弥勒菩萨。欲自決疑。又観四眾。比丘。比丘尼。

Ni ji Mi roku bo satsu, yoku ji ketsu gi, u kan shi shu, biku, biku ni,

優婆塞。優婆夷。及诸天龙鬼神等。眾會之心。

u ba soku, u ba i, gis-sho ten ryu ki jin to, shu e shi shin,

而问文殊師利言。以何因缘。而有此瑞。神通之相。

ni mon Mon ju shi ri gon, i ga in nen, ni u shi zui, jin zu shi so,

放大光明。照于东方。万八千土。悉见彼佛。国界莊嚴。

ho dai ko myo, sho u to bo, man has-sen do, shik-ken hi butsu, kok-kai sho gon,

於是弥勒菩萨。欲重宣此義。以偈问曰：

o ze Mi roku bo satsu, yoku ju sen shigi, i ge mon watsu:

文殊師利 導師何故 眉间白毫 大光普照

Mon ju shi ri, do shi ga ko, mi ken byaku go, dai ko hu sho,

雨曼陀罗 曼殊沙華 栴檀香风 悦可眾心

u man da ra, man ju sha ke, sen dan ko hu, ek-ka shu shin,

以是因缘 地皆嚴淨 而此世界 六种震动

i ze in nen, ji kai gon jo, ni shi se kai, roku shu shin do,

时四部眾 咸皆欢喜 身意快然 得未曾有

ji shi bu shu, gen kai kan gi, shin ni ke nen, toku mi zo u,

眉间光明 照于东方 万八千土 皆如金色

mi ken ko myo, sho u to bo, man has-sen do, kai nyo kon jiki,

從阿鼻狱 上至有顶 诸世界中 六道眾生

ju a bi goku, jo shi u cho, sho se kai chu, roku do shu jo,

生死所趣 善恶業缘 受报好醜 於此悉见

sho ji sho shu, zen naku go en, ju ho ko shu, o shi shik-ken,

又覩诸佛 聖主師子 演说经典 微妙第一

u to sho butsu, sho ju shi shi, en zek-kyo den, mi myo dai ichi,

其聲清淨 出柔軟音 教诸菩萨 无數億万

go sho sho jo, sui nyu nan non, kyo sho bo satsu, mu shu oku man,

梵音深妙 令人樂闻 各於世界 講说正法

bon non jin myo, yo nin gyo mon, kaku o se kai, ko ses-sho bo,

種種因缘 以无量諭 照明佛法 開悟眾生

shu ju in nen, i mu ryo yu, sho myo bup-po, kai go shu jo

若人遭苦 厭老病死 為说涅槃 盡诸苦際

nyaku nin zo ku, en ro byo shi, i setsu ne han, jin sho ku sai,

若人有福 曾供養佛 志求勝法 為说缘覺

nyaku nin u huku, zo ku yo butsu, shi gu sho bo, i setsu en gaku,

若有佛子 修種種行 求无上慧 為说淨道

nyaku u bus-shi, shu shu ju gyo, gu mu jo e, i setsu jo do,

文殊師利 我住於此 見闻若斯 及千億事

Mon ju shi ri, ga ju o shi, ken mon nyaku shi, gis-sen noku ji,

如是眾多 今當略说 我见彼土 恆沙菩萨

nyo ze shu ta, kon to ryaku setsu, ga ken hi do, go ja bo satsu,

種種因缘 而求佛道 或有行施 金银珊瑚

shu ju in nen, ni gu butsu do, waku u gyo se, kon gon san go,

真珠摩尼 硨磲玛瑙 金刚诸珍 奴婢車乘

shin ju ma ni, sha ko me no, kon go sho chin, nu bi sha jo,

寶飾辇輿 歡喜布施 迴向佛道 願得是乘

ho jiki ren nyo, kan gi bu se, e ko butsu do, gan toku ze jo,

三界第一 诸佛所歎 或有菩萨 駟馬寶車

san gai dai ichi, sho bus-sho tan, waku u bo satsu, shi me ho sha,

欄楯華蓋 軒飾布施 復见菩萨 身肉手足

ran jun ke gai, kon jiki hu se, bu ken bo satsu, shin niku shu soku,

及妻子施 求无上道 又见菩萨 頭目身體

gis-sai shi se, gu mu jo do, u ken bo satsu, zu moku shin tai,

欣樂施與 求佛智慧 文殊師利 我见诸王

gon gyo se yo, gu but-chi e, Mon ju shi ri, ga ken sho o,

往詣佛所 问无上道 便捨樂土 宫殿臣妾

o kei bus-sho, mon mu jo do, ben sha raku do, ku den jin sho,

剃除鬚髪 而被法服 或见菩萨 而作比丘

tai jo shu ho, ni hi ho buku, wak-ken bo satsu, ni sa bi ku,

獨處閑静 樂誦经典 又见菩萨 勇猛精進

doku sho gen jo, gyo ju kyo den, u ken bo satsu, yu myo sho jin,

入於深山 思惟佛道 又见離欲 常處空閑

nyu o jin sen, shi yui butsu do, u ken ri yoku, jo sho ku gen

深修襌定 得五神通 又见菩萨 安襌合掌

jin shu zen jo, toku go jin zu, u ken bo satsu, an zen gas-sho,

以千万偈 讚诸法王 復见菩萨 智深志固

i sen man ge, san sho ho o, bu ken bo satsu, chi jin shi ko,

能问诸佛 闻悉受持 又见佛子 定慧具足

no mon sho butsu, mon shitsu ju ji, u ken bus-shi, jo e gu soku,

以无量諭 為眾講法 欣樂说法 化诸菩萨

i mu ryo yu, i shu ko ho, gon gyo sep-po, ke sho bo satsu,

破魔兵眾 而擊法鼓 又见菩萨 寂然宴默

ha ma hyo ju, ni gyaku hok-ku, u ken bo satsu, jaku nen en moku,

天龙恭敬 不以為喜 又见菩萨 處林放光

ten ryu ku gyo, hu i i ki, u ken bo satsu, sho rin ho ko,

濟地狱苦 令入佛道 又见佛子 未嘗睡眠

sai ji gok-ku, ryo nyu butsu do, u ken bus-shi, mi jo sui min,

經行林中 勤求佛道 又见具戒 威儀无缺

kyo gyo rin chu, gon gu butsu do, u ken gu kai, i gi mu ketsu,

淨如寶珠 以求佛道 又见佛子 住忍辱力

jo nyo ho ju, i gu butsu do, u ken bus-shi, ju nin niku riki,

增上慢人 恶罵捶打 皆悉能忍 以求佛道

zo jo man nin, o me sui cho, kai shitsu no nin, i gu butsu do,

又见菩萨 離诸戲笑 及癡眷属 親近智者

u ken bo satsu, ri sho ke sho, git-chi ken zoku, shin gon chi sha,

一心除亂 攝念山林 億千万歲 一求佛道

is-shin jo ran, sho nen sen rin, oku sen man zai, i gu butsu do,

或见菩萨 肴膳飲食 百種湯藥 施佛及僧

wak-ken bo satsu, kyo zen on jiki, hyaku shu to yaku, se butsu gis-so,

名衣上服 價直千万 或无價衣 施佛及僧

myo e jo buku, ke jiki sen man, waku mu ge e, se butsu gis-so,

千万億種 栴檀寶舍 眾妙臥具 施佛及僧

sen man niku shu, sen dan ho sha, shu myo ga gu, se butsu gis-so,

清淨園林 華果茂盛 流泉浴池 施佛及僧

sho jo on rin, ke ka mu jo, ru sen yoku chi, se butsu gis-so

如是等施 種種微妙 歡喜无厭 求无上道

nyo ze to se, shu ju mi myo, kan gi mu en, gu mu jo do,

或有菩萨 说寂滅法 種種教詔 无數眾生

waku u bo satsu, setsu jaku mep-po, shu ju kyo sho, mu shu shu jo,

或见菩萨 觀諸法性 无有二相 猶如虚空

wak-ken bo satsu, kan sho hos-sho, mu u ni so, yu nyo ko ku,

又见佛子 心无所著 以此妙慧 求无上道

u ken bus-shi, shin mu sho jaku, i shi myo e, gu mu jo do,

文殊師利 又见菩萨 佛滅度後 供養舍利

mon ju shi ri, u u bo satsu, butsu metsu do go, ku yo sha ri,

又见佛子 造诸塔廟 无數恒沙 嚴飾國界

u ken bus-shi, zo sho to myo, mu shu go ja, gon jiki kok-kai,

寶塔高妙 五千由旬 縱廣正等 二千由旬

ho to ko myo, go sen yu jun, ju ko sho to, ni sen yu jun,

一一塔廟 各千幢旛 珠交露幔 寶鈴和鳴

ichi it-to myo, kaku sen do ban, shu kyo ro man, ho ryo wa myo,

诸天龍神 人及非人 香華伎樂 常以供養

sho ten ryu jin, nin gyu hi nin, ko ke gi gaku, jo i ku yo,

文殊師利 诸佛子等 為供舍利 嚴飾塔廟

Mon ju shi ri, sho bus-shi to, i ku sha ri, gon jiki to myo,

國界自然 殊特妙好 如天樹王 其華開敷

kok-kai ji nen, shu do myo ko, nyo ten ju o, go ke kai hu,

佛放一光 我及眾會 見此國界 種種殊妙

bup-po ik-ko, ga gyu shu e, ken shi kok-kai, shu ju shu myo,

诸佛神力 智慧希有 放一淨光 照无量國

sho butsu jin riki, chi e ke u, ho ichi jo ko, sho mu ryo koku,

我等見此 得未曾有 佛子文殊 願決眾疑

ga to ken shi, toku mi zo u, bus-shi Mon ju, gan kes-shu gi,

四眾欣仰 瞻仁及我 世尊何故 放斯光明

shi shu gon go, sen nin gyu ga, se son ga ko, ho shi ko myo,

佛子時答 決疑令喜 何所饒益 演斯光明

bus-shi ji to, ketsu gi ryo ki, ga sho nyo yaku, en shi ko myo,

佛坐道場 所得妙法 為欲说此 為當授記

butsu za do jo, sho toku myo ho, i yoku ses-shi, i to ju ki,

示诸佛土 眾寶嚴淨 及件诸佛 此非小緣

ji sho butsu do, shu ho gon jo, gik-ken sho butsu, shi hi sho en,

文殊當知 四眾龍神 瞻察仁者 為说何等

Mon ju to chi, shi shu ryu jin, sen zatsu nin sha, i setsu ga to,

爾時文殊師利。語彌勒菩萨摩诃萨。及诸大士。

Ni ji Mon ju shi ri, go Mi roku bo satsu ma ka satsu, gis-sho dai ji,

善男子等。如我惟忖。今佛世尊。欲说大法。雨大法雨。

zen nan shi to, nyo ga yui jun, kon bus-se son, yoku setsu dai ho, u dai ho u,

吹大法螺。擊大法鼓。演大法義。诸善男子。

sui dai ho ra, gyaku dai ho ku, en dai ho gi, sho zen nan shi,

我於過去诸佛。曾見此瑞。放斯光已。即说大法。

ga o ka ko sho butsu, zo ken shi zui, ho shi ko i, soku setsu dai ho,

是故當知。今佛現光。亦復如是。欲令眾生。咸得闻知。

ze ko to chi,kon butsu gen ko,yaku bu nyo ze,yoku ryo shu jo,gen toku mon chi,

一切世間。難信之法。故現斯瑞。諸善男子。

is-sai se ken, nan shin shi ho, ko gen shi zui, sho zen nan shi,

如過去無量無邊。不可思議。阿僧祇劫。爾時有佛。

nyo ka ko mu ryo mu hen, hu ka shi gi, a so gi ko. Ni ji u butsu,

號日月燈明如来。應供。正徧智。明行足。善逝。

go Nichi gat-to myo nyo rai, o gu, sho hen chi, myo gyo soku, zen zei,

世間解。無上士。調御丈夫。天人師。佛。世尊。

Se ken ge, mu jo ji, jo go jo bu, ten nin shi, bus-se son,

演說正法。初善。中善。后善。其義深遠。其語巧妙。

en zes-sho bo, sho zen, chu zen, go zen, go gi jin non, go go gyo myo,

純一無雜。具足清白。梵行之相。為求聲聞者。

jun ichi mu zo, gu soku sho byaku, bon gyo shi so, i gu sho mon sha,

説應四諦法。度生老病死。究竟涅槃。為求辟支佛者。

set-to shi tai ho, do sho ro byo shi, ku kyo ne han, i gu hayku shi bus-sha,

説應十二因緣法。為諸菩薩。説應六波羅蜜。

set-to ju ni in nen bo, i sho bo satsu, set-to roku hara mitsu,

令得阿耨多羅三藐三菩提。成一切種智。次復有佛。

ryo toku a noku ta ra san myaku san bo dai, jo is-sai shu chi, shi bu u butsu,

亦名日月燈明。次復有佛。亦名日月燈明。

yaku myo Nichi gat-to myo, shi bu u butsu, yaku myo Nichi gat-to myo,

如是二萬佛。皆同一字。號日月燈明。又同一姓。

nyo ze ni man butsu, kai do ichi ji, go Nichi gat-yo myo, U do is-sho,

姓頗羅墮。彌勒當知。初佛後佛。皆同一字。

sho Hara da, Mi roku to chi, sho butsu go butsu, kai do ichi ji,

名日月燈明。十號具足。所可說法。初中後善。

myo Nichi gat-to myo, ju go gu soku, sho ka sep-po, sho chu go zen,

其最後佛。未出家時。有八王子。一名有意。

go sai go butsu, mi shuk-ke ji, u hachi o ji, ichi myo U i,

二名善意。三名無量意。四名寶意。五名增意。

ni myo Zen ni, san myo Mu ryo i, shi myo Ho i, go myo So i,

六名除疑意。七名響意。八名法意。是八王子。

roku myo Jo gi i, sichi myo Ko i, hachi myo Ho i, ze hachi o ji,

威德自在。各領四天下。是諸王子。聞父出家。

i toku ji zai, kaku ryo shi ten ge, ze sho o ji, mon bu shuk-ke,

得阿耨多羅三藐三菩提。悉捨王位。亦隨出家。

toku a noku ta ra san myaku san bo dai, shis-sha o i, yaku zui shuk-ke,

發大乘意。常修梵行。皆為法師。已於千萬佛所。

hotsu dai jo i, jo shu bon gyo, kai i hos-shi, i o sen man bus-sho,

植諸善本。是時日月燈明佛。說大乘經。名無量義。

jiki sho zen pon, ze ji Nichi gat-to myo butsu, setsu dai jo kyo, myo mu ryo gi,

教菩薩法。佛所護念。說是經已。即於大眾中。

kyo bo sap-po, bus-sho go nen, setsu ze kyo i, soko o dai shu chu,

結跏趺坐。入於無量義處三昧。身心不動。是時天雨。

kek-ka hu za, nyu o mu ryo gi sho san mai, shin jin hu do, ze ji ten nu,

曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。

man dara ke, ma ka man dara ke, man ju sha ke, ma ka man ju sha ke,

而散佛上。及諸大眾。普佛世界。六種震動。爾時會中。

ni san butsu jo, gis-sho dai shu, hu bus-se kai, roku shu shin do. Ni ji e chu,

比丘。比丘尼。優婆塞。優婆夷。天。龍。夜叉。

biku, biku ni,u ba soku, u ba i, ten, ryu, ya sha,

乾闧婆。阿修羅。迦楼羅。摩睺羅伽。人非人。

ken datsu ba, ashu ra, karu ra, kin nara, mago ra ga, nin pi nin,

及諸小王。轉輪聖王等。是諸大眾。得未曾有。

gis-sho sho o, ten rin jo o to, ze sho dai shu, toku mi zo u,

歡喜合掌。一心歡佛。爾時如來。放眉間白毫相光。

kan gi gas-sho, is-shin kan butsu. Ni ji nyo rai, ho mi ken byaku go so ko,

照東方。萬八千佛土。靡不周徧。如今所見。

sho to ho, man has-sen butsu do, mi hu shu hen, nyo kon sho ken,

是諸佛土。彌勒當知。爾時會中。有二十億菩薩。

ze sho butsu do, Mi roku to chi. Ni ji e chu, u ni ju oku bo satsu,

樂欲聽法。是諸菩薩。見此光明。普照佛土。

gyo yoku cho bo, ze sho bo satsu, ken shi ko myo, hu sho butsu do,

得未曾有。欲知此光。所為因緣。時有菩薩。明曰妙光。

toku mi zo u, yoku chi shi ko, sho i in nen, ji u bo satsu, myo watsu Myo ko,

有八百弟子。是時日月燈明佛。從三昧起。

u hap-pyaku de shi, ze ji Nichi gat-to myo butsu, ju san mai ki,

因妙光菩薩。說大乘經。名妙法蓮華。教菩薩法。

in Myo ko bo satsu, setsu dai jo kyo, myo Myo ho ren ge, kyo bo sap-po,

佛所護念。六十小劫。不起于座。時會聽者。亦坐一處。

bus-sho go nen, roku jis-sho ko, hu ki u za, ji e cho sha, yaku za is-sho,

六十小劫。身心不动。听佛所說。謂如食顷。是時眾中。

roku jis-sho ko, shin jin hu do, cho bus-sho setsu, i nyo jik-kyo, ze ji shu chu,

無有一人。若身若心。而生懈倦。日月燈明佛。

mu u ichi nin, nyaku shin nayku shin, ni sho ke ken,Nichi gat-to myo butsu,

於六十小劫。說是經已。即於梵魔。沙門。婆羅門。

o roku jis-sho ko, setsu ze kyo i, soku o bon ma, sha mon, bara mon,

及天人。阿脩羅眾中。而宣此言。如來於今日中夜。

gyu ten nin, a shu ra shu chu, ni sen shi gon, nyo rai o kon nit-chu ya,

當入無餘涅槃。時有菩薩。名曰德藏。日月燈明佛。

to nyu mu yo ne han, ji u bo satsu, myo wat-Toku zo, Nichi gat-to myo butsu,

即授其記。告諸比丘。是德藏菩薩。次當作佛。

soku ju go ki, go sho bi ku, ze Toku zo bo satsu, shi to sa butsu,

號曰淨身。多陀阿伽度。阿羅訶。三藐三佛陀。

go watsu Jo shin, ta da a ka do, a ra ka, san myaku san butsu,

佛授記已。便於中夜。入無餘涅槃。佛滅度後。

butsu ju ki i, ben no chu ya, nyu mu yo ne han, butsu metsu do go,

妙光菩薩。持妙法蓮華經。滿八十小劫。為人演說。

Myo ko bo satsu, ji Myo ho ren ge kyo, man hachi jis-sho ko, i nin en zetsu,

日月燈明佛八子。皆師妙光。妙光教化。令其堅固。

Nichi gat-to myo butsu has-sho, kai shi Myo ko, Myo ko kyo ke, ryo go ken go,

阿耨多羅三藐三菩提。是諸王子。供養無量。

a noku ta ra san myaku san bo dai, ze sho o ji, ku yo mu ryo,

百千萬億佛已。皆成佛道。其最後成佛者。

hyaku sen man noku but-chi, kai jo butsu do, go sai go jo bus-sha,

名曰然燈。八百弟子。中有一人。號曰求名。

myo watsu Nen to, hap-pyaku de shi, chu u ichi nin, go watsu Gu myo,

貪著利養。雖復讀誦眾經。而不通利。多所忘失。

ton jaku ri yo, zui bu toku ju shu kyo, ni hu tsu ri, ta sho mo shitsu,

故號求名。是人亦以。種諸善根因緣故。得值無量。

ko go Gu myo, ze nin yaku i, shu jo zen gon in nen ko, toku chi mu ryo,

百千萬億諸佛。供養恭敬。尊重讚歎。彌勒當知。

hyaku sen man noku sho butsu, ku yo ku gyo, son ju san dan, Mi roku to chi,

爾時妙光菩薩。豈異人乎。我身是也。求名菩薩。

Ni ji Myo ko bo satsu, ki i nin ko, ga shin ze ya, Gu myo bo satsu,

汝身是也。今見此瑞。與本無異。是故惟忖。今日如來。

nyo shin ze ya, kon ken shi zui, yo hon mu i, ze ko yui jun, kon nichi nyo rai,

當說大乘經。名妙法蓮華。教菩薩法。佛所護念。

to setsu dai jo kyo, myo Myo ho ren ge, kyo bo sap-po, bus-sho go nen.

爾時文殊師利。於大眾中。欲重宣此義。而說偈言：

Ni ji Mon ju shi ri, o dai shu chu, yoku ju sen shigi, ni setsu ge son:

我念過去世 無量無數劫 有佛人中尊

Ga nen ka ko se, mu ryo mu shu ko, u bustsu nin chu son,

號日月燈明 世尊演說法 度無量眾生

go Nichi gat-to myo, se son en zep-po, do mu ryo shu jo,

無量億菩薩 令入佛智慧 佛未出家时

mu shu oku bo satsu, ryo nyu but-chi e, butsu mi shuk-ke ji,

所生八王子 見大聖出家 亦隨修梵行

sho sho hachi o ji, ken dai sho shuk-ke, yaku zui shu bon gyo,

時佛說大乘 經名無量義 於諸大眾中

ji bus-setsu dai jo, gyo myo mu ryo gi, o sho dai shu chu,

而為廣分别 佛說此經已 即於法座上

ni i ko hun betsu, bus-ses-shi kyo i, soku o ho za jo,

跏趺坐三昧 名無量義處 天雨曼陀華

ka hu za san mai, myo mu ryo gisho, ten nu man da ke,

天鼓自然鳴 諸天龍鬼神 供養人中尊

ten ku ji nen myo, sho ten ryu ki jin, ku yo nin chu son,

一切諸佛土 即時大震動 佛放眉間光

is-sai sho butsu do, soku ji dai shin do, bup-po mi ken ko,

現諸希有事 此光照東方 萬八千佛土

gen sho ke u ji, shi ko sho to bo, man has-sen butsu do,

示一切眾生 生死業報處 有見諸佛土

ji is-sai shu jo, sho ji go ho sho, u ken sho butsu do,

以眾寶莊嚴 瑠璃頗棃色 斯由佛光照

i shu ho sho gon, ru ri ha ri shiki, shi yu buk-ko sho,

及見諸天人 龍神夜叉眾 乾闥緊那羅

gik-ken sho ten nin, ryu jin ya sha shu, ken datsu kin na ra,

各供養其佛 又見諸如來 自然成佛道

kak-ku yo go butsu, u ken sho nyo rai, ji nen jo butsu do,

身色如金山 端嚴甚微妙 如淨瑠璃中

shin shiki nyo kon sen, tan gon jin mi myo, nyo jo ru ri chu,

内現真金像 世尊在大眾 敷演深法義

nai gen shin kon zo, se son zai dai shu, hu en jin po gi,

一一諸佛土 聲聞眾無數 因佛光所照

ichi is-sho butsu do, sho mon ju mu shu, in buk-ko sho sho,

悉見彼大眾 或有諸比丘 在於山林中

shik-ken hi dai shu, waku u sho bi ku, zai o sen rin chu,

精進持淨戒 猶如護明珠 又見諸菩薩

sho jin ji jo kai, yu nyo go myo ju, u ken sho bo satsu,

行施忍辱等 其數如恒沙 斯由佛光照

gyo se nin niku to, go shu nyo go ja, shi yu buk-ko sho,

又見諸菩薩 深入諸襌定 身心寂不動

u ken sho bo satsu, jin nyu sho zen jo, shin jin jaku hu do,

以求無上道 又見諸菩薩 知法寂滅相

i gu mu jo do, u ken sho bo satsu, chi ho jaku mes-so,

各於其國土 說法求佛道 爾時四部眾

kaku o go koku do, sep-po gu butsu do, ni ji shi bu shu,

見日月燈佛 現大神通力 其心皆歡喜

ken Nichi gat-to butsu, gen dai jin zui riki, go shin kai kan gi,

各各自相問 是事何因緣 天人所奉尊

kak-kaku ji so mon, ze ji ga in nen, ten nin sho bu son,

適從三昧起 讚妙光菩薩 汝為世間眼

shaku ju san mai ki, san Myo ko bo satsu, nyo i se ken gen,

一切所歸信 能奉持法藏 如我所說法

is-sai sho ki shin, no bu ji ho zo, nyo ga sho sep-po,

唯汝能証知 世尊既讚歎 令妙光歡喜

yui nyo no sho chi, se son ki san dan, ryo Myo ko kan gi,

說是法華經 滿六十小劫 不起於此座

setsu ze Hok-ke kyo, man roku jis-sho ko, hu ki o shi za,

所說上妙法 是妙光法師 悉皆能受持

sho setsu jo myo ho, ze Myo ko hos-shi, shik-kai no ju ji,

佛說是法華 令眾歡喜已 尋即於是日

butsu-setsu ze Hok-ke, ryo shu kan gi i, jin soku o ze nichi,

告於天人眾 諸法實相義 已為汝等說

go o ten nin ju, sho ho jis-so gi, i i nyo to setsu,

我今於中夜 當入於涅槃 汝一心精進

ga kon no chu ya, to nyu o ne han, nyo is-shin sho jin,

當離於放逸 諸佛甚難值 億劫時一遇

to ri o ho itsu, sho butsu jin nan chi, ok-ko ji ichi gu,

世尊諸子等 聞佛入涅槃 各各懷悲惱

se son sho shi to, mon butsu nyu ne han, kak-kaku e hi no,

佛滅一何速 聖主法之王 安慰無量眾

butsu mestu ichi ga soku, sho ju ho shi o, an ni mu ryo shu,

我若滅度時 汝等勿憂怖 是德藏菩薩

ga nyaku metsu do ji, nyo to mot-tsu hu, ze toku zo bo satsu,

於無漏實相 心已得通達 其次當作佛

o mu ro jis-so, shin ni toku tsu datsu, go shi to sa butsu,

號日為浄身 亦度無量眾 佛此夜滅度

go watsu i jo shin, yaku do mu ryo shu, bus-shi ya metsu do,

如薪盡火滅 分布諸舍利 而起無量塔

nyo shin jin ka metsu, bun pu sho sha ri, ni ki mu ryo to,

比丘比丘尼 其數如恒沙 倍復加精進

biku biku ni, go shu nyo go ja, bai bu ka sho jin,

以求無上道 是妙光法師 奉持佛法藏

i gu mu jo do, ze Myo ko hos-shi, bu ji bup-po zo,

八十小劫中 廣宣法華經 是諸八王子

hachi jis-sho ko chu, ko sen Hok-ke kyo, ze sho hachi o ji,

妙光所開化 堅固無上道 當見無數佛

Myo ko sho kai ke, ken go mu jo do, to ken mu shu butsu,

供養諸佛已 隨顺行大道 相繼得成佛

ku yo sho but-chi, zui jun gyo dai do, so kei toku jo butsu,

轉次而授記 最後天中天 號曰然燈佛

ten ji ni ju ki, sai go ten ju ten, go watsu Nen to butsu,

諸仙之導師 度脫無量眾 是妙光法師

sho sen shi do shi, do datsu mu ryo shu, ze Myo ko hos-shi,

時有一弟子 心常懷懈怠 貪著於名利

ji u ichi de shi, shin jo e ke dai, ton jaku o myo ri,

求名利無厭 多遊族姓家 棄捨所習誦

gu myo ri mu en, ta yu zoku sho ke, ki sha sho shu ju,

廢忘不通利 以是因緣故 號之為求名

hai mo hu tsu ri, i ze in nen ko, go shi i Gu myo,

亦行眾善業 得見無數佛 供養於諸佛

yaku gyo shu zen go, tok-ken mu shu butsu, ku yo o sho butsu,

隨顺行大道 具六波羅蜜 今見释師子

zui jun gyo dai do, gu roku hara mitsu, kon ken Shaku shi shi,

其後當作佛 號名曰彌勒 廣度諸眾生

go go to sa butsu, go myo watsu Mi roku, ko do sho shu jo,

其數無有量 彼佛滅度後 懈怠者汝是

go shu mu u ryo, hi butsu metsu do go, ke dai sha nyo ze,

妙光法師者 今則我身是 我見燈明佛

Myo ko hos-shi sha, kon soku ga shin ze, ga ken To myo butsu,

本光瑞如此 以是知今佛 欲說法華經

hon ko zui nyo shi, i ze chi kon butsu, yoku setsu Hok-ke kyo,

今相如本瑞 是諸佛方便 今佛放光明

kon so nyo hon zui, ze sho bup-po ben, kon bup-po ko myo,

助發實相義 諸人今當知 合掌一心待

jo hotsu jis-so gi, sho nin kon to chi, gas-sho is-shin tai,

佛當雨法雨 充足求道者 諸求三乘人

but-to u ho u, ju soku gu do sha, sho gu san jo nin,

若有疑悔者 佛當為除斷 令盡無有餘

nyaku u gi ke sha, but-to i jo dan, ryo jin mu u yo.