Poxhenn Posad Jap Dua Hinggii qapp Sewguan (9)

Qycc u, senrlamjuw! Qongw diyc sisiongg yc vut, jitt hy syvyy sewqair ee Vairocana Zulaii an’ co’ huatsimx, jingjinr byy trer, ixx qongw be jin ee sinmia vowsix, vrag puee jyr juaw, tiah qud jyr vid, criah huih jyr bxak, causiaw qingdenw, jxig qaxx cincniu Sumeru Snuax hiacc quann. In'ui jundiong Hxuad, byy siyh sinmia, hyhongr ong’ui, snia’ib, cuanlok, qiongden, iacc uanlimm dringw itcer soxu. Qycc u jiongxjiongg lann sidjenr ee koxhingg, simrjiww dirr ciu-kax singjiu dua potee, duwhen jiongxjiongw sintongx, kiw jiongxjiongw venwhuar, henrcud jiongxjiongw vudsinx, diamr jiongxjiongw jingwlangg ee huerdniuu, iacc diamr itcer jiongww dua posad jibhue ee dyrdniuu, iacc diamr sniabunn qapp pratyekabuddha jibhue ee dyrdniuu, iacc diamr dngw lenw singwongg qapp siyw ongg quanwsiok jibhue ee dyrdniuu, iacc diamr vudqog, ixqip brahmin, diongxjiaw, qapp qusu jibhue ee dyrdniuu, simrjiww diamr tnix, lringg dringw veh vxo, langg, qapp byy sriok langg dringw jibhue ee dyrdniuu. Diamr dirr jiaxee jiongxjiongw jibhue ee soxjai, ixx uanbuanw ee imsniax, cincniu dua luii dinxdang, jiauww inx hixair :ee, singsik jiongwsingx, simrjiww duwhen zip liappuann. Zucuw itcer, guaw longxx duer lecc yc, cincniu jitmaw ee Sewjunx Vairocana. Zucuw, soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vudqog, soxu din’aix lairdew itcer Zulaii iarr si anxnex, jit liam suar jit liam, guaw longxx duer lecc yc. 

Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw jitt hy kuanw duer lecc yc byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --9)

Again, O Noble-minded Man, what is meant by being “Under Buddhas’ guidance forever”? It means, for instance, the Tathagata Vairocana of the Saha-world , who from the beginning, when He made an earnest wish (for obtaining Buddhahood, in order to deliver all beings), and having made the exquisite advance by unremittingly skilful exertion, and sacrificed His lives and bodies, in unutterable and countless number, for the sake of almsgiving. He stripped off His own skin for parchment, used His own blood for ink, and His bones for writing-instruments. Thus the scripture have been written in bulk as great as Mount Sumeru. In appreciation of the Dharma, He would disregard the royal throne, dominions, palaces, gardens, and all that appertained to him. He spared no energy in his arduous career and pains-taking, until He accomplished the great Bodhi under the tree. Then He displayed various exalted powers (Abhidjnas), manifested various transmutations, revealed various Buddha-figures, and presided at the various assemblies; such as the assemblies of great Bodhisattvas, the assemblies of Sravakas and Pratyeka-Buddhas, the assemblies of the Tchakravarti-radja and petty Kings and their retinues, the assemblies of Kshatriya, Brahmins, Elders, and laymen, the assemblies of Devas, Nagas, Eight Groups , mankind, and sub-human. At these assemblies and sanctuaries, He spoke in a full and round voice of thunder, with expedient means and skilful methods, teaching the beings in a manner befitting their inclinations and happiness. Thus He led them to the maturity (of Bodhi), until He entered into Nirvana. All these examples I will follow, not only that of the present World-honoured One Vairocana, but of all the Tathagatas of the Buddha-countries, equal in number to the dust-motes of the ten quarters and three yugas, throughout the Dharma-realms and cosmic void. I will follow the examples of the Buddhas from thought to thought. Even though the void of space has ended, and the worlds of beings, the karmas of beings, the sorrows of beings all have ended, yet my practice and following of the examples of the Buddhas will not be ended. Thought succeeds thought without interruption, and in bodily, vocal and mental deeds, without weariness. 

(普賢菩薩十大行願 --9）

復次善男子，言常隨佛學者。如此娑婆世界，毗盧遮那如來。從初發心，精進不退，以不可說不可說身命而為佈施。剝皮為紙，析骨為筆，刺血為墨，書寫經典，積如須彌。為重法故，不惜身命。何況王位，城邑聚落，宮殿園林，一切所有。及餘種種難行苦行，乃至樹下成大菩提，示種種神通，起種種變化，現種種佛身，處種種眾會。或處一切諸大菩薩，眾會道場。或處聲聞，及辟支佛，眾會道場。或處轉輪聖王，小王眷屬，眾會道場。或處剎利，及婆羅門，長者居士，眾會道場。 乃至或處天龍八部，人非人等，眾會道場。處於如是種種眾會。以圓滿音，如大雷震。隨其樂欲，成熟眾生。乃至示現入於涅槃。如是一切，我皆隨學。如今世尊毗盧遮那。如是盡法界虛空界，十方三世一切佛剎，所有塵中一切如來，皆亦如是，於念念中，我皆隨學。如是虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此隨學無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (8)

Qycc u, senrlamjuw! Qongw diyc kunxqiuu vut diamr sewqanx, soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vudqog cincniu qik biser din’aix sowliong hiacc je ee Vut Zulaii decbeh zip liappuann :ee, qycc u jiongww posad, sniabunn, enqag, decc yc iacc benw qycc yc :ee, simrjiww itcer senrdiwsig, guaw longxx kunxqiuu inx mair zip liappuann, qingquer itcer vudqog ee qik biser din’aix sowliong hiacc je ee qiab, uirdiyhh tangx lirig itcer jiongwsingx hro inx kuaiwlok.

Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw jitt xee cingxqiuu byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --8)

Again, O Noble-minded Man, what is meant by “beseeching the Buddhas to remain in the world”? The Buddhas are infinite in number as the minutest dust-motes of the ten quarters and three generations throughout the Dharmarealms and cosmic void; and so are the Bodhisattvas, the Sravakas, the Pratyeka-Buddhas, the wholly learned ones, the partly learned ones, and the well learned laymen. When they set their minds on the attainment of Nirvana; I entreat them all to remain in touch with mankind, instead of entering Nirvana; even to the duration of kalpas of Buddha-lands, equal to the minutest dust-motes in number, in order to benefit all living beings. Thus even though the cosmic void has ended, and likewise the states of beings, the karmas of beings, and the sorrows of beings, though all such have an end, yet my petition to the Buddhas is endless. Thought succeeds thought without interruption, and in bodily, speech, and mental deeds, without weariness.

(普賢菩薩十大行願 --8）

復次善男子，言請佛住世者。所有盡法界虛空界，十方三世一切佛剎極微塵數諸佛如來，將欲示現般涅槃者。及諸菩薩聲聞緣覺，有學無學，乃至一切諸善知識，我悉勸請莫入涅槃。經於一切佛剎極微塵數劫，為欲利樂一切眾生。如是虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此勸請無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (7)

Qycc u, senrliamjuw! Qongw diyc dngw huatlenw, soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vudqog huar jyr qik biser din’aix, muixx jit xee qokk u qongw be liauw ee vudqog cincniu qik biser din’aix sowliong hiacc je ee qongxdai vudqog. Muixx jit xee vudqog lairdew, muitt jit liam u qongw be liauw ee vudqog cincniu qik biser din’aix sowliong hiacc je ee jerje vut singjiu jniawdingw qakdix, u je qaxx cincniu haiw ee posad qra uii lehh. Guaw iong srinx-kauw-ir jitt snax jiongw giap ee jiongxjiongw hongven, qutlat kunxqiuu inx dngw bibiau ee huatlenw. 

Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw sisiongg kunxqiuu itcer jiongww vut dngw huatlen byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --7)

Again, O Noble-minded Man, what is meant by beseeching the Buddhas to set in motion the “Wheel of Dharma”? It means that I will apply my body, speech, and mental efforts, and various expedient means, and the most skilful methods, earnestly to request the Buddhas to rotate the wondrous wheel of Dharma. Such Buddhas are incalculable in number as the smallest (flying) dust-motes of the Buddha-domains of the ten quarters, and the three yugas, throughout the Dharma-realms and the cosmic void; each dust-mote respectively contains therein unutterable and innumerable vast Buddha-lands, equal in number to the smallest dust-motes. In each country dwell ineffable and innumerable Buddhas equal to the smallest dust-motes in number. In each moment there are Buddhas, equal to the smallest dust-motes in number, who are attaining enlightenment, and each is surrounded by an ocean-wide assembly of all Bodhisattvas. I constantly request such Buddhas to turn the Wheel of Right Dharma. Thus, even though the space of the void has ended, and likewise the world of beings, the karmas of beings, and the sorrows of beings, all have ended, yet my request is endless. Thought succeeding thought without interruption, and in bodily, vocal, and mental deeds, without weariness.

(普賢菩薩十大行願 --7）

復次善男子，言請轉法輪者。 所有盡法界虛空界，十方三世一切佛剎極微塵中，一一各有不可說不可說佛剎極微塵數廣大佛剎。一一剎中，念念有不可說不可說佛剎極微塵數一切諸佛成等正覺，一切菩薩海會圍繞。而我悉以身口意業，種種方便，殷勤勸請，轉妙法輪。如是虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我常勸請一切諸佛轉正法輪，無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (6)

Qycc u, senrlamjuw! Qongw diyc duiww tazinn ee qongdig suihiw, soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vudqog lairdew qik biser din’aix sowliong hiacc je ee vut Zulaii, an’ co' huatsimx, uirr itcer diwhui, qutlat siulen jikju hokdig, byy siyh sinmia, qingquer qongw be liauw ee vudqog lairdew qik biser din’aix sowliong hiacc je ee qiab. Dirr muixx jit xee qiab, siawsag qongw be liauw ee vudqog lairdew qik biser din’aix sowliong hiacc je ee tauu, bak, ciuw, qapp kax. Zucuw itcer lann sidjenr ee koxhingg, jiongxjiongw paramita uanbuanw, giamrjingr qapp jinwzip jiongxjiongw posad jiacc u ee diwhui-de, singjiu jiongww vut ee busiong potee, qaur parinirvana hunvuah sarina, soxu senrqinx, guaw longxx suihiw. Duiww sibhongx itcer sewqair ee lak dy sir singlingg itcer jiongxlui, soxu qongdig, simrjiww jit liap din’aix, guaw longxx suihiw. Sibhongx samser itcer sniabunn qapp pratyekabuddha, decc yc iacc benw qycc yc :ee, soxu qongdig, guaw longxx suihiw. Itcer posad soxx siuhing ee buliong lann sidjenr ee koxhingg, jiwbang busiong jniawdingw potee, qongxdai ee qongdig, guaw longxx suihiw.

Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw jitt xee suihiw jiacc u qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --6)

Again, O Noble-minded Man, what is meant by “approving of and rejoicing at the merits and virtues of others”? In Buddhalands, the Buddhas, equal in number to the smallest dust-motes of all the worlds, throughout all the Dharma-circles and cosmic void, of the ten quarters and in the duration of the three yugas, have devoted their lives to the sole purpose of acquiring all wisdom, and diligently accumulating merit. Since they began to direct their minds (toward Bodhi), throughout the duration of unutterable and innumerable kalpas and in Buddha-domains, equal in number to the smallest dust-motes of all worlds. During each Kalpa, having sacrificed their heads, eyes, hands, and feet, in unutterable and incalculable numbers as the smallest dust-motes of Buddha-spheres, having thus overcome all difficulties, and accomplished all the arduous tasks, perfected the various stages of paramita, passing through the experiences of the Bodhisattva-wisdom, and accomplished the highest Bodhi of Buddhas till entered into Parinirvana, whereupon they distributed the sariras. All such good roots of merit I emulate and rejoice in.

Moreover, whatever merit or virtue may be possessed by any being, either of the six divisions of existence , or belonging to the four kinds of birth, or appertaining to any species of life in the worlds of the ten quarters, though such merit may be as infinitesimal as a grain of dust, all will have my sympathy and corresponding regard, with all such I rejoice.

Again, all the Sravakas, the Pratyeka-Buddhas, the thoroughly learned ones, and those who are still to be advanced on the path of disciples, all such are the saints of the ten quarters and the three generations, with whom I rejoice in their merit if any may be possessed.

All the Bodhisattvas who through infinite self-sacrifice and boundless achievement have overcome all obstacles and having formed the wish to attain the highest goal of Bodhi, with them also I rejoice in their vast merits. Thus, even though the void of space, together with the states of beings, with the karmas of beings, with the sorrows of beings, though all these be ended, yet my approval and joy in the merits of all beings will not be ended. Thought succeeding thought without interruption, in bodily, vocal, and mental deeds without weariness. 

(普賢菩薩十大行願 --6）

復次善男子，言隨喜功德者。所有盡法界虛空界，十方三世一切佛剎，極微塵數諸佛如來。從初發心，為一切智，勤修福聚，不惜身命，經不可說不可說佛剎極微塵數劫。一一劫中，捨不可說不可說佛剎極微塵數頭目手足。如是一切難行苦行，圓滿種種波羅蜜門。證入種種菩薩智地。成就諸佛無上菩提。及般涅槃分佈舍利。所有善根，我皆隨喜。及彼十方一切世界，六趣四生一切種類，所有功德，乃至一塵，我皆隨喜。十方三世一切聲聞，及辟支佛，有學無學，所有功德，我皆隨喜。一切菩薩所修無量難行苦行，志求無上正等菩提，廣大功德，我皆隨喜。如是虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此隨喜無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (5)

Qycc u, senrlamjuw! Qongw diyc camwhuew giabjiongr, posad qaqi decc sniu qongxx: guaw querkiw dirr busiw qiab lairdew, iu’ tamsimx, siurkir, qapp gucix soxx huatdong srinx-kauw-ir u jy jiongxjiongw og giap, buliong buvenx. Narr jiaxee og giap u texsiongr, soxu hukongx sewqair iarr drew be lyc. Guaw dnaxx ixx cingjing ee srinx-kauw-ir snax jiongw giap dirr venww huatqair qik biser din’aix ee vudtow, dirr itcer jiongww vut qapp posad ee taujingg singsimx camwhuew, ixau be qycc jy. Ingxuanw diamr dirr cingjing ee qaiwlut, singjiu itcer qongdig. 

Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw ee camwhuew jiacc u qiongjin. Mrqycc hunkongx ee sewqair simrjiww huanlyw byy qiongjin, soxiw guaw jitt xee camwhuew byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --5)

Again, O Noble-minded Man, what is meant by being penitent and confessing one’s evil deeds and hindrances? A Bodhisattva would think thus: all the evil deeds I have committed hitherto during the Kalpas without beginning of the past, caused by the emotion of lust, hatred, and stupidity leading to bodily, speech, and mental actions are boundless. If such deeds were corporeal and in forms, all the cosmic spaces unlimited as it is, could not contain them. I now confess and repent them all, by my three purified deeds , and with a sincere heart, pledging myself not to commit an evil deed hereafter. I will always keep myself pure in the prohibitive precepts, and in all active moral deeds. I will lay this penitence before all the Buddhas and Bodhisattvas of all worlds and Dharma-circles equal in number to the smallest dust-motes. My penitence will cease when the void of space is ended, (or) the spheres of beings are ended, (or) the karmas of beings are ended, (or) the sorrows of beings are all ended. But as all the things from the void of space to the sorrows of beings are endless, so also is my penitence endless. Thought succeeding thought without interruption, in bodily, vocal, and mental deeds without weariness.

(普賢菩薩十大行願 --5）

復次善男子，言懺悔業障者。菩薩自念我於過去無始劫中，由貪嗔(chēn)癡，發身口意，作諸惡業，無量無邊。若此惡業有體相者，盡虛空界不能容受。我今悉以清淨三業，遍於法界極微塵剎，一切諸佛菩薩眾前，誠心懺悔，後不復造。恆住淨戒一切功德。如是虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我懺乃盡。而虛空界，乃至眾生煩惱不可盡故，我此懺悔無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (4)

Qycc u, senrlamjuw! Qongw diyc dua dua qiong’iongw, soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vutdow ee qik biser din’aix lairdew, muixx jit xee qokk u itcer sewqair qik biser din’aix sowliong hiacc je ee vut. Muixx jit xee vut ee soxjai, u jiongxjiongw posad dirr cincniu haiw hiacc dua ee huathue qra uii lehh. Guaw ixx Poxhenn ee hinggii qapp sewguan ee lat snix kiw cimx sinr qapp liauxqaiw, tangx jaix qapp knuar diyc henrjingg :ee. Longxx iong siongrr bibiau qiong’iongw ee kiwqu laii jyr qiong’iongw, cincniu  huex, huekox, tnix ee imgak, tnix ee iamxsnuar, tnisinn ee ihok, tnidingw jiongxjiongw ee hniux, buah ee hniux, siyx ee hniux, qapp hniubuac, zucuw jiaxee cincniu hunn hiacc je, muixx jit xee ee hunliong cincniu Sumeru Snuax. Qycc diamw jiongxjiongw dingx, sodingx, iudingx, qapp jiongxjiongw pangx iudingx, muixx jit xee dingsimx cincniu Sumeru Snuax hiacc quann, muixx jit xee ee ding’iuu cincniu duarhaixjuiw. Iong jiaxee dingxdingw qiong’iongw ee kiwqu sisiongg jyr qiongiongw. 

Senrlamjuw! Soxu qiong’iongw lairdew, Hxuad ee qiong’iongw vaii itdingw. Soxui jiauww enxsuad :ee kir siuhing ee qiong’iongw, lirig jiongwsingx ee qiong’iongw, siu’iongg jiongwsingx ee qiong’iongw, dairter jiongwsingx siurkow ee qiong’iongw, qutlat siulen senrqinx ee qiong’iongw, byy siawsag posad-giap ee qiong’iongw, qapp byy lirkuix potesimx ee qiong’iongw. 

Senrlamjuw, cincniu taujingg qiong’iongw ee buliong qongdig, viw kiw Hxuad ee qiong’iongw itliam ee qongdig, vah hunx vutqib id, cingx hunx vutqib id, vaccingx koti ee hunliong, nayuta ee hunliong, kalan ee hunlion, iacc iong sngr :ee, iong sowbok, iong piwzu, higjiaw upannishad ee hunliong iarr vutqib id. Sniaw enqor? In'ui jiongww Zulaii jundiong Hxuad, in'ui jiauww enxsuad :ee kir siuhing e singjiu jiongww vut. Narr jiongww posad sidjenr Hxuad ee qiong’iongw, dyrr tangx singjiu qiong’iongw Zulaii. In'ui jitt hy siuhing si jinjniar ee qiong’iongw. 

Jitt hy qongxdai siongrdingw ee qiong’iongw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw ee qiong’iongw jiacc u qiongjin. Mrqycc hukongx ee sewqair simrjiww huanlyw byy qiongjin, soxiw guaw jitt xee qiong’iongw iarr byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --4)

Again, O Noble-minded Man, what is meant by abundant offerings out of veneration to the Buddhas? It means that in the smallest dust-motes of the Buddha-domains of the Dharma-circles and of the cosmic void, and of the ten quarters and three yugas, in each speck of dust exist the Buddhas, equal in number to the smallest dust-motes of all worlds. Each Buddha is surrounded by an ocean-wide assembly of Bodhisattvas, in whom I have profound faith and reverent understanding through the power of the vows of the Bodhisattva Samantabhadra. I would offer them the most rare and wondrous gifts such as the flowery-clouds , garland-clouds, heavenly music-clouds, celestial tapestry-clouds, angelic garment-clouds; all kinds of heavenly perfumes, scented balms, aromatic incenses, aromatic powders, each equal in quality to mount Sumeru, the king of mountains. I would present lighted lamps of various kinds, such as the cream lamps, the oil lamps, and the lamps of sweet perfumes. The wick of each lamp being in size as Mount Sumeru, the king of mountains; and the burning oil of each as great as the water of the ocean. Ceaselessly would I offer such gifts in veneration.

O Noble-minded Man, among all gifts, the crown of them are the gifts of Dharma. Such gifts are called: the offering of “Following the instructions (of all the Buddhas), the offering of benefits for all beings, the offering of embracing and sustaining all beings, the offering of taking upon oneself the suffering of others, the offering of fostering the root of merit diligently, the offering of swerving not from the Bodhisattva vows; and the offering of departing not from the love of the Bodhi-heart.”

O Noble-minded Man, truly the merit to be derived from the offering of (material) gifts, such as those enumerated, are infinite; yet, in comparison with a single thought of Dharma (they are as nothing). Those merits (derived from material offerings), would not be equal to a hundredth part (of the merit of a thought of Dharma); nay, not to a hundred thousandth part of koties, of nayutas, of kalans, and of upannishads. And why? Because the Dharma is held in the highest esteem by all the Tathagatas. Moreover, all the Buddhas are begotten from the Dharma, through the perfecting of their conduct in accordance with it. If the Bodhisattvas make offerings to the Dharma (to the Buddhas) then their offerings to the Tathagatas are completed. Thus do the Bodhisattvas present the truest offering of gifts to the Tathagatas.

My offering of such great and noble gifts to Buddhas will cease if the Cosmic Void of space is ended, (or) the spheres of beings are ended, (or) the karmas of beings are ended, (or) the sorrows of beings are ended. But as all the things from the space of the void to the sorrows of all beings are endless; so also will my offering to Buddhas be endless. Thought succeeding thought without interruption, in bodily, vocal, and mental deeds without weariness.

(普賢菩薩十大行願 --4）

復次善男子。言廣修供養者。所有盡法界。虛空界。十方三世一切佛剎極微塵中。一一各有一切世界極微塵數佛。一一佛所。種種菩薩海會圍遶。我以普賢行願力故。起深信解。現前知見。悉以上妙諸供養具。而為供養。所謂華雲鬘雲。天音樂雲。天傘蓋雲。天衣服雲。天種種香塗香燒香末香。如是等雲。一一量如須彌山王。然種種燈。酥燈油燈諸香油燈。一一燈炷。如須彌山。一一燈油。如大海水。以如是等諸供養具。常為供養。善男子。諸供養中。法供養最。所謂如說修行供養。利益眾生供養。攝受眾生供養。代眾生苦供養。勤修善根供養。不捨菩薩業供養。不離菩提心供養。善男子。如前供養無量功德。比法供養。一念功德。百分不及一。千分不及一。百千俱胝那由他分。迦羅分。算分。數分。諭分。優婆尼沙陀分。亦不及一。何以故。以諸如來尊重法故。以如說修行出生諸佛故。若諸菩薩。行法供養。則得成就供養如來。如是修行。是真供養故。此廣大最勝供養。虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我供乃盡。而虛空界。乃至煩惱。不可盡故。我此供養。亦無有盡。念念相續無有間斷。身語意業無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (3)

Qycc u, senrlamjuw! Qongw diyc cingjanr Zulaii. Soxu huatqair, hukongx ee sewqair, sibhongx samser itcer vudtow, soxu qik biser ee muixx jit xee din’aix lairdew, longxx u itcer sewqair qik biser din’aix sowliong hiacc je ee vut. Muixx jit xee vut ee soxjai, longxx u posad dirr cincniu haiw hiacc dua ee huathue qra uii lehh. Guaw e longxx ixx cimx cimx ee lixqaiw, tangx jaix qapp knuar diyc henrjingg :ee. Muixx jit xee longxx sringr quer u venrlun-jaidiau ee tenluw bibiau ee jihqinx, muixx jit xee jihqinx huad cud cincniu haiw bujin ee imsniax, muixx jit xee imsniax huad cud cincniu haiw ee itcer gensuu, cing’iongg qapp janwtanr itcer Zulaii jiongxjiongw cincniu haiw ee qongdig, qiongjin birlaii, siysuar byy dng, qiongjin huatqair, byy jit xui byy venww muaw. Zucuw, hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw ee ylyw jiacc u qiongjin. Mrqycc hunkongx ee sewqair simrjiww huanlyw byy qiongjin, soxiw guaw jitt xee janwtanr byy qiongjin. Jit liam suar jit liam byy qnaiwdng, srinx-giw-ir jitt snax jiongw giap longxx be iawsen.

(The Practices and Vows of the Bodhisattva Samantabhadra --3)

Again, O Noble-minded Man, what signifies “to preach (the virtues of) and to praise (the glories of) the Tathagatas”? It means that in the smallest dust-motes of all the worlds of the ten quarters, and the three ages throughout the Dharma-circles and the cosmic void, upon each speck of dust, there the Buddhas are dwelling; equal in number to the smallest specks of dust of all the worlds. And each Buddha is surrounded by an assembly of Bodhisattvas, as wide as the ocean. I shall apply my profound insight and my temporal knowledge to fathom them till I thoroughly understand, then will I praise them with my oration, as though it were with the angelic and eloquent tongues of the Goddess (Sarasvati). Each tongue emitting a boundless ocean of all forms of sound, each voice emitting a boundless ocean of all forms of speech, proclaiming the ocean of the merits of all Tathagatas. Such praises shall continue without cessation through endless time and the limitless realms of the Dharma-worlds. My praises will cease when the void of space is ended, (or) the spheres of beings are ended, (or) the karmas of beings are ended, (or) the sorrows of beings are ended. But all the things from the space of the void even to the sorrows of beings are endless; so also are my praises endless; thought succeeding thought without interruption; and in bodily, vocal, and mental deeds without weariness.

(普賢菩薩十大行願 --3）

復次善男子。言稱讚如來者。所有盡法界。虛空界。十方三世一切剎土。所有極微。一一塵中。皆有一切世界極微塵數佛。一一佛所。皆有菩薩海會圍遶。我當悉以甚深勝解。現前知見。各以出過辯才天女微妙舌根。一一舌根。出無盡音聲海。一一音聲。出一切言辭海。稱揚讚歎一切如來諸功德海。窮未來際。相續不斷。盡於法界。無不周遍。如是虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我讚乃盡。而虛空界乃至煩惱。無有盡故。我此讚歎無有窮盡。念念相續。無有間斷。身語意業無有疲厭。