Poxhenn Posad Jap Dua Hinggii qapp Sewguan (13)

Qycc u, jitt xee langg limjiongx ee sii, juewau hitt diap, soxu kiwquanx hai hai .kir, itcer cinsiok longxx diyhh siar li, itcer uiser longxx siausid. Huwjyr ee singsiong qapp dairsinn, qiongx-lai qapp sniaa-gua, cnxiu, bew, qapp jre ee ciax, ixqip dinvyw qapp vyxkor, cincniu jiaxee itcer be qycc siongsuii. Dna’ jiaxee dua guan be siy’ siar li, bylun dirr simxmih sii, e dirr taujingg inxdy, jit diap quw, dyrr tangx ongxsingx kir Qiglok Sewqair. Qaur liauxau, ix tangx qnir diyc Amitabha Vut, u Manjusri Posad, Samantabhadra (Poxhenn) Posad, Avalokitesvara (Quanx Jurjai) Posad, qapp Bilik Posad dringw qra uii lehh. Jiaxee posad, siongwmau duanjongx qycc u uigiamm, qongdig uanbuanw. Hitt xee langg knuar diyc qaqi an’ lenhuex huawsingx, siurr vut jyr qiwzin. Ix virr jyr qiwzin liauxau, qingquer busor vaccingbanrig nayuta ee qiab, poxpenr dirr sibhongx qongw be jin ee sewqair, ixx diwhui ee lat suisun jiongwsingx ee simx laii hro inx did diyc lirig. Quer byy zuarr quw, ix tangx jre dirr potee dyrdniuu, hanghok xmoo ee qundui, singjiu jniawdingw jniawqag, dngw bibiau ee huatlenw, tangx hro vudqog qik biser din’aix sowliong hiacc je ee sewqair ee jiongwsingx huad potesimx, qycc jiauww inx ee qinsingr laii qauwhuar, hro inx ee senrqinx singsik, simrjiww qaur haiw ee jinrtauu hiacc quw ee birlaii qiab, iarr longxx decc siwqer lirig itcer jiongwingx.

Senrlamjuw! Hiaxee jiongwsingx tniax .diyc liauxau u siongsinr jiaxee dua guan, siurcii, togsiong, qapp siwqer qongw ho’ngg tniax, soxu qongdig, druu kir Vut Sewjunx, qitax :ee byy langg jaix. Soxiw linw tniax diyc jiaxee dua guan, m tangx snix cud huaigii, diyhh jiapsiu. Jiapsiu liauxau, e tangx tak, tak liauw e tangx vuerliam, vuerliam liauw e tangx siurcii, simrjiww causiaw, siwqer qongw ho’ngg tniax. Jiaxee langg dirr itliam-jiqanx, soxu hinggii qapp sewguan longxx did diyc singjiu, soxx did .diyc ee hokdig jikju, buliong-buvenx, tangx dirr huanlyw ee dua koxhaiw lairdew qiuwjer jiongwsingx hro inx cutlii, hro inx longxx tangx ongxsingx kir Amitabha Vut ee Qiglok Sewqair."

(The Practices and Vows of the Bodhisattva Samantabhadra --13)

Again, when such a person comes to die, and at the last ksana (moment) approaches death, all his sense-organs perish, all kinsmen and relatives are abandoned, all influences are lost, his state-ministers and courtiers (are departed), trappings of the inner or outer palaces, elephants and horses, carriages, jewels and the treasurerepositories, all such are left behind. However, the King of Vows, will be his sole companion, and will forsake him not, but at all times will go before him and lead him to Sukhavati, the World of Highest Happiness (the land of Buddha Amitabha). In a ksana, having already reached that Buddha-land and been re-born there, upon his arrival he sees the Buddha Amitabha, surrounded by the Bodhisattvas Manjusri , Samantabhadra, Avalokitesvara, Maitreya, and others. These are of magnificent form and noble appearance, and are perfected with all virtues and merits. While the man (the vower), finds himself born from the lotus flower, and favoured by the Buddha with the prediction (Vyakarana) (of attaining Buddhahood in the future). After having received the Vyakarana, he will pour out the power of his wisdom to benefit all beings according to their (faith, or the strength of their) mind. Such deeds shall be performed throughout the ten quarters of infinite and innumerable worlds. Soon he will be sitting in the Bodhi-mandala, quelling the forces of maras, attaining enlightenment, and rotating the wondrous Wheel of Dharma. So will he enable the innumerable worlds of Buddha-lands, in number as the infinitesimal dust-motes, to direct their minds towards the attainment of Bodhi, according to their ability and nature being brought to maturity thereby. And so he will continue (such doings) throughout coming Kalpas, and thus widely benefit all beings. 

O Noble-minded Man, whosoever of the multitude has awakened faith on hearing this Great King of Vows, observes, reads, recites, and widely preaches it to others, the merits produced thereby, none but the Buddha can estimate. Therefore, you should allow no doubts to cloud your minds on hearing this King of Vows, but carefully accept, read, recite, and put the teaching into actual practice, and publish it to others. Such persons will attain to the fulfillment of this vow by a single thought, and their accumulation of bliss acquired therefrom is boundless. It can deliver all beings from the great ocean of pain and sorrow, and ensure their re-birth in the Paradise of Buddha Amitabha."

(普賢菩薩十大行願 --13）

又復是人臨命終時，最後剎那。一切諸根悉皆散壞。一切親屬悉皆捨離。一切威勢悉皆退失。輔相大臣，宮城內外，象馬車乘，珍寶伏藏，如是一切，無復相隨。唯此願王，不相捨離。於一切時，引導其前，一剎那中，即得往生極樂世界。到已，即見阿彌陀佛。文殊師利菩薩。普賢菩薩。觀自在菩薩。彌勒菩薩等。此諸菩薩，色相端嚴，功德具足，所共圍繞。其人自見生蓮華中，蒙佛授記。得授記已，經於無數百千萬億那由他劫，普於十方不可說不可說世界，以智慧力，隨眾生心，而為利益。不久當坐菩提道場。降服魔軍。成等正覺。轉妙法輪。能令佛剎極微塵數世界眾生，發菩提心。隨其根性，教化成熟。乃至盡於未來劫海，廣能利益一切眾生。善男子，彼諸眾生，若聞若信此大願王，受持讀誦，廣為人說，所有功德，除佛世尊，餘無知者，是故汝等聞此願王，莫生疑念，應當諦受。受已能讀。讀已能誦。誦已能持。乃至書寫，廣為人說。是諸人等，於一念中，所有行願，皆得成就。所獲福聚，無量無邊。能於煩惱大苦海中，拔濟眾生，令其出離，皆得往生阿彌陀佛極樂世界。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (12)

Senrlamjuw, jex si posad mahasattva jap jiongw dua guan, tangx qongw u uanbuanw. Narr jiongww posad dirr jiaxee dua guan u suisun zip .kir, dyrr tangx hro itcer jiongwsingx ee senrqinx singsik, hro inx tangx suisun anuttara-samyak-sambodhi, dyrr tangx singjiu uanbuanw ee Poxhenn Posad cincniu haiw hiacc kuacdua ee soxu hinggii qapp sewguan. Soxiw qongxx senrlamjuw, liw dirr jitt xee dyrliw ingqaix zucuw zinrdix. 

Narr u senrlamjuw iacc senrluxzinn iong muaw sibhongx buliong buvenx qongw be jin ee vudqog cincniu qik biser din’aix sowliong hiacc je ee itcer sewqair siongrr bixbiau ee cid jiongw vyw ixqip jiongw langg qapp tenzinn siongrr hyw ee anlok vowsix hro liw soxx qongw ee itcer sewqair soxu jiongwsingx, qiong’iongw liw soxx qongw ee itcer sewqair jiongww vut qapp posad, qingquer liw soxx qongw ee vudqog cincniu qik biser din’aix sowliong hiacc je qiab, siy’ suar byy dng. Narr u langg tniax diyc jiaxee guan, qingquer hnirkangx liauxau ee soxu qongdig, jinwjingg soxx did .diyc ee qongdig, vah hunx vutqib id, cingx hunx vutqib id, simrjiww upanisandth hunx iarr vutqib id. 

Iacc si u langg u cimsinr, duiww jiaxee dua guan u siurcii, togsiong, simrjiww causiaw jit siuw sir qxur ee jingensix, ix tangx soksog dubet go jiongw byy qnaiwdng ee giap. Soxu sewqanx srinx qapp simx ee vni, jiongxjiongw koxnauw, simrjiww vudqog qik biser din’aix sowliong hiacc je ee itcer og giap longxx did diyc siauduu. Itcer xmoo ee qundui, iarcex, raksa, iacc kumbhanda, iacc pisaca, iacc bhuta dringw limx huih jiac bah, soxu hiong'og ee quixsinn longxx uanxlii,  ursii inx qycc e huatsimx laii cinqin qapp siuxho. Soxiw narr u langg togsiong jiaxee guan, dirr sewqanx decc qniaa longxx byy jiongwgai, cincniu kongdiongx ee guec, be virr ox hunn jac .diyc. Ix virr jiongww posad soxx cingjanr, virr itcer langg qapp tenzinn lexqingr, virr itcer jiongwsingx qiong’iongw. Jitt xee senrlamjuw u hyw hyw unriong jitt xee langg ee srinx, uanbuanw Poxhenn soxu qongdig, quer byy zuarr quw tangx cincniu Poxhenn Posad, soksog did diyc singjiu bibiau ee siksinx, u snax-jap-zi jiongw dairdionghux ee siongr. Narr cutsir jyr langg iacc tenzinn, soxx diamr ee soxjai, siongsiongg diamr huwquir ee qajok, tangx pywhuai itcer og dy, tangx uanxlii itcer pnaiw ving'iuw, tangx hanghok itcer guardy, tangx qaixtuad itcer huanlyw. Cincniu sraix ongg hanghok soxu kimsiur, e kamx did sriu itcer jiongwsingx qiong’iongw.

(The Practices and Vows of the Bodhisattva Samantabhadra --12)

O Noble-minded Man, such is the Ten-fold Great Vow of all Bodhisattvas and Mahasattvas, in completion. The Bodhisattvas who achieve the performance of these Vows, will lead all beings to the fruition (of Bodhi), and attainment of Anuttara-Samyak-Sambodhi. He (whomsoever is a Bodhisattva), can fulfil the ocean of Vows of Bodhisattva Samantabhadra; therefore, O Noble-minded Man, thou shouldst comprehend the truth, (and attain thereto). If a noble-minded man or woman filled the incalculable Buddha-spheres in unutterable and innumerable number, equal to the dust-motes of the ten quarters, with the seven exquisite gems and with the highest joys of men and devas offer all as gifts to the beings of all worlds. And offered the same in adoration to the Buddhas and Bodhisattvas of all worlds; and continued such offerings for a period of kalpas of Buddha-countries, equal to the dust-motes of the universe in number, and so produced great stores of merit. (Yet such an offering would be infinitesimal) in comparison with the merit acquired by one who has only listened to the very king of Vows. The measure of the stock of merit of the former one, would not equal one hundredth part (of the latter); nay, not one thousandth part, even not to an upanisandth part of the merit (of the latter). Again, whosoever has profound faith in this great Vow, and will accept, recite, or write, even one gatha of four lines only, such will quickly expiate the five deadly sins, and all physical illness, or mental anguish, and afflictions of the (mundane) world, even his sinful deeds equal to the dustmotes of all Buddha-lands in number, will all be blotted out. All malignant forces, yakas, raksasas, Kumbhandas , pisacas, bhutas, vampires (the blood-suckers) and cannibals, all such evil spirits will keep afar from him, or even willingly protect him (by acting as his tutelary gods). Therefore, he who recites these Vows will have no obstacles (to impede his progress) wherever he goes in the world, as the moon comes out from the hazy clouds. Praised by Buddhas and Bodhisattvas; he will be honored by men and devas, and adored by all beings. This nobleminded man is well incarnated in a human body, and has brought to perfection all the merits and virtues of Bodhisattva Samantabhadra. He will soon become like the Bodhisattva Samantabhadra, with the glorious body of bliss, resplendent with the thirty-two attributes of a hero. If he be born in the deva or human worlds, such a one will always be born into most noble class; and he will destroy all evil influences, and keep away from wicked friends. He will be free from all passions; he will conquer the men of wrong doctrines, he will be like unto the King of Lions, able to subdue all animals; he deserves to receive gifts from all beings.

(普賢菩薩十大行願 --12）

善男子，是為菩薩摩訶薩十種大願，具足圓滿。若諸菩薩於此大願隨順趣入，則能成熟一切眾生。則能隨順阿耨多羅三藐三菩提。則能成滿普賢菩薩諸行願海。是故善男子，汝於此義，應如是知。若有善男子善女人，以滿十方無量無邊不可說不可說佛剎極微塵數一切世界上妙七寶，及諸人天最勝安樂，佈施爾所一切世界所有眾生，供養爾所一切世界諸佛菩薩，經爾所佛剎極微塵數劫相續不斷，所得功德。若復有人，聞此願王，一經於耳，所有功得，比前功德，百分不及一，千分不及一，乃至優波尼沙陀分亦不及一。或復有人以深信心，於此大願受持讀誦，乃至書寫一四句偈，速能除滅五無間業。所有世間身心等病，種種苦惱，乃至佛剎極微塵數，一切惡業，皆得銷除。一切魔軍，夜叉羅剎，若鳩槃荼，若毗捨闍，若部多等，飲血啗肉，諸惡鬼神，悉皆遠離。或時發心親近守護。是故若人誦此願者，行於世間，無有障礙。如空中月，出於雲翳。諸佛菩薩之所稱讚，一切人天皆應禮敬，一切眾生悉應供養。此善男子，善得人身，圓滿普賢所有功德。不久當如普賢菩薩，速得成就微妙色身，具三十二大丈夫相。若生人天，所在之處，常居勝族。悉能破壞一切惡趣。悉能遠離一切惡友。悉能制伏一切外道。悉能解脫一切煩惱。如師子王，摧伏群獸，堪受一切眾生供養。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (11)

Qycc u, senrliamjuw! Qongw diyc poxpenr huehiongr, an’ derr id guan lexqingr qaur suisun, soxu qongdig longxx huehiongr hro soxu huatqair qapp hukongx ee sewqair ee itcer jiongwsingx. Hibang hro jiongwsingx sisiongg did diyc anlok, byy jiongxjiongw puawvni ee tongwkow. Beh jyr og :ee longxx be singqongx. Soxx sriux ee senrgiap longxx jin’ qinw singjiu. Itcer kir og dy ee mngg longxx qnuaix .kiw .laii, kuix langg, tenzinn, qapp liappuann dringw ee jniawlo. Narr jiongwsingx in’ui jikju jerje og giap, soxx qamxingr itcer qik dang ee koxqyw, guaw longxx dairter singsiu, hro hiaxee jiongwsingx longxx did diyc qaixtuad, qiuwqingr singjiu busiong potee. 

Posad zucuw soxx siuhak huehiongr. Hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw jitt hy huehiongr 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 --11)

Again, O Noble-minded Man, what signifies “Turning over all one’s merits (to benefit all sentient beings)”? This means that all one’s merits acquired from the commencement of paying the highest homage to all Buddhas, and serving the needs of all beings, shall be transferred to all beings throughout the Dharma-worlds and immeasurable spaces of the universe, wishing them to be happy and free from affliction or illness. All their evil projects will fail, and all their virtuous intentions will be quickly achieved. Close the door against evil, and open the right path of Nirvana to men and devas. If the beings are suffering the most terrible tortures in expiation of their accumulated evil doings, I will substitute myself and take upon myself the sufferings that their evil deeds have bought upon them, so shall they be released (from evil deeds), and finally attain the supreme Bodhi. Thus do all the Bodhisattvas devote themselves to the cultivation of virtue and merit, and turn the rewards over to the benefit of all beings.

My loving embrace of all beings is eternal. Even though the void of space has ended, (or) the worlds of beings, (or) the karmas of beings, (or) the sorrows of beings all have ended, yet my compassion for all beings, by turning over my rewards of merit to them is endless. Thought succeeds thought without interruption, and in bodily, vocal, and mental deeds, without weariness.

(普賢菩薩十大行願 --11）

復次善男子，言普皆迴向者，從初禮拜，乃至隨順，所有功德，悉皆迴向盡法界虛空界，一切眾生。願令眾生常得安樂，無諸病苦。欲行惡法，皆悉不成。所修善業，皆速成就。關閉一切諸惡趣門。開示人天涅槃正路。若諸眾生，因其積集諸惡業故，所感一切極重苦果，我皆代受。令彼眾生，悉得解脫，究竟成就無上菩提。菩薩如是所修迴向，虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此迴向無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (10)

Qycc u, senrlamjuw! Qongw diyc siongsiongg suisun jiongwsingx, dyrr si soxu huatqair, hukongx ee sewqair, qapp sibhongx qog u jiongxjiongw caved ee soxu jiongwsingx, puar kag cutsir, an' juxqiongx cutsir, damsib cutsir, venwkuanw cutsir; uree uaxkyr de, juiw, huew, iacc hongx uac lehh, uree uaxkyr kongdiongx qapp jiongxjiongw cauxbak uac lehh, u jiongxjiongw singbut ee jingxlui, u jiongxjiongw siksinx, u jiongxjiongw hingjong, u jiongxjiongw siongwmau, u jiongxjiongw siursor, u jiongxjiongw joglui, u jiongxjiongw miahy, u jiongxjiongw simsingr, u jiongxjiongw diqenr, u jiongxjiongw iogbang, u jiongxjiongw sniurhuad, u jiongxjiongw uigii, u jiongxjiongw ihok, u jiongxjiongw imxsit, diamr dirr jiongxjiongw jngsia, qurlok, snia’ib, qiongden, simrjiww itcer tnix-lringw veh vxo, langg, byy sriok langg dringw, byy kax, nng kax, sir kax, je kax, u siktew, byy siktew, u susiongw, byy susiongw, m si u susiongw, m si byy susiiongw, zucuw dringw jingxlui, guaw longxx suisun inx laii juanxvenr. Jiongxjiongw hongrsu, jiongxjiongw qiong’iongw, cincniu qingwdiong verbuw, cincniu hongrsingg sensnix qapp arhat, simrjiww Zulaii dringw byy u ca’ngi. Duiww jerje uirr vni soxx kow :ee, guaw jyr liong’ix; duiww sitlo :ee, guaw jixinw jniawlo; dirr amr xia lairdew, guaw jyr qongbingg ee dingx; duiww sanwciah :ee, guaw hro inx did diyc vyxkor. Posad zucuw vingdingw lirig itcer jiongwsingx. Sniaw enqor? Posad narr tangx suisun jiongwsingx, dyrr si suisun qapp qiong’iongw jiongww vut.  Narr duiww jiongwsingx jundiong qapp hongrsu, dyrr si jundiong qapp hongrsu Zulaii. Narr hro jiongwsingx hnuahiw :ee, dyrr si hro itcer Zulaii hnuahiw. Sniaw enqor? In'ui jiongww Vut Zulaii ixx dairvisimx jyr vunxtew. Duiww jiongwsingx snix kiw dairvix, in’ui dairvix snix cud potesimx, in’ui potesimx singjiu ciaudingw jniawqag. Kyxviw kongwiaw qapp suaboo lairdew ee dua ciu, narr qinx did diyc juiw, qix, hiyc, huex, qapp quexjiw longxx huad qaxx jin' om. Snesiw ee kongwiaw lairdew ee dua poteciu iarr si zucuw. Itcer jiongwsingx si ciurqinx, jiongww vut qapp posad si huex qapp quexjiw. Ixx dairvix ee juiw lirig jiongwsingx, dyrr tangx singjiu jiongww vut qapp posad diwhui ee huex qapp quexjiw. Sniaw enqor? In'ui narr jiongww posad ixx dairvix ee juiw lirig jiongwsingx, dyrr tangx singjiu anuttara-samyak-sambodhi. Soxiw potee sriok jiongwsingx. Narr byy jiongwsingx, itcer posad quibuew berdangr singjiu busiong jniawqag. 

Senrlamjuw! Liw duiww jitt xee ywgi ingqaix zucuw lixqaiw. In'ui duiwtai jiongwsingx ee simx vingdingw, dyrr tangx singjiu uanbuanw dairvix. In'ui dairvisimx suisun jiongwsingx, dyrr tangx singjiu qiong’iongw Zulaii. Posad zucw suisun jiongwsingx. Hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw jitt hy suisun 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 --10)

Again, O Noble-minded Man, what is meant by “Always in compliance with beings”? It means always in harmony with the beings of the worlds of ten quarters, throughout the Dharma-circles and cosmic void; they are known as the beings to be born from the womb, from the egg, from moisture, and produced by metamorphosis. They live in different elements, either abiding on the earth, in the water, in the fire (that is heat), or in the wind (air). There are also some beings flying in the void, perching in forests and bushes. They are of various species, forms, lineaments, colors, length of life, appellations, natures, knowledge, habits, characteristics, manners, costumes, and diets. They dwell in innumerable abiding places; in towns, villages, cities, and palaces. They comprises the Devas, the Nagas, the Eight Groups, human beings, sub-humans; some have no feet, some two feet, some four feet, and other have many feet; some are with form, some without form; with sense, without sense, or neither with nor without sense. All of these should be accommodated and served by me (according to their needs and their natures), as attentively as I would show filial respect to my parents, due respect to my teachers, to elders, and arhats, up to the Tathagatas, all in equality. I would be a good physician to the sick, a guide to those who have wandered from the path, setting their feet in the right way. I would be a light to those who wander in the darkness. I would enable the people in poverty to discover the vaults of treasure. A Bodhisattva should thus benefit all beings with equal treatment, and bestow his loving care on all beings alike. And why? Because if a Bodhisattva serves all beings, that is equal to serving the Buddhas dutifully. To hold all beings in high esteem, and render them respectful services, that is equal to reverencing and serving the Tathagatas. To make all beings happy, is to please all Tathagatas. And why? Because the Great Compassionate Heart is the essence of Buddhahood. For the sake of (delivering) all beings, (the Bodhisattva) develops great compassion, and from the great compassion springs the Bodhiheart, from the Bodhi-heart comes the enlightenment. This is like unto the king of mighty trees growing in the wilderness and barren desert; (if it gets no water, it wilts and dies, but) if its roots be well watered, we shall see it flourishing with full foliage, blossoming in its full efflorescence, and bearing plentiful fruit. A king Bodhi-tree is even thus, all beings are roots of the Bodhi-tree, the Buddhas and the Bodhisattvas are its fruits and its flowers.

If (Bodhisattvas) apply the water of great compassion to all beings (who form its roots), the Bodhi-tree will bloom with flowers, and bear the fruits of the wisdom of Buddhas and Bodhisattvas. And why? If Bodhisattvas apply the nectar of great compassion to benefit all beings, they will attain the “Anuttara-Samyak-Sambodhi”. Therefore the beings are essential to the Bodhi; for without them, there are no Bodhisattvas able to attain the supreme transcendental wisdom. Ponder O Noble-minded Man, on the truth in this parable. Look upon all beings with impartial mind and equality, thus will the great compassion be brought to the state of fullness and completion. To bestow the great compassion upon all beings, that is equal to serving the Tathagatas (to their satisfaction). My compassionate embrace of all beings shall never cease. Even though the space of the void has ended, the worlds of beings, the karmas of beings, and the sorrows of beings are all ended, yet, my boundless compassion is endless, and in bodily, vocal, and mental deeds, without weariness.

(普賢菩薩十大行願 --10）

復次善男子，言恆順眾生者。謂盡法界虛空界，十方剎海，所有眾生，種種差別。所謂卵生，胎生，濕生，化生。或有依於地水火風而生住者。或有依空，及諸卉木，而生住者。種種生類。種種色身。種種形狀。種種相貌。種種壽量。種種族類。種種名號。種種心性。種種知見。種種欲樂。種種意行。種種威儀。種種衣服。種種飲食。處於種種村營聚落，城邑宮殿。乃至一切天龍八部，人非人等。無足二足，四足多足。有色無色。有想無想。非有想非無想。如是等類，我皆於彼隨順而轉。種種承事，種種供養。如敬父母，如奉師長，及阿羅漢，乃至如來，等無有異。於諸病苦，為作良醫。於失道者，示其正路。於闇夜中，為作光明。於貧窮者，令得伏藏。菩薩如是平等饒益一切眾生。何以故。菩薩若能隨順眾生，則為隨順供養諸佛。若於眾生尊重承事，則為尊重承事如來。若令眾生生歡喜者，則令一切如來歡喜。何以故。諸佛如來，以大悲心而為體故。因於眾生而起大悲，因於大悲生菩提心，因菩提心成等正覺。譬如曠野沙磧之中，有大樹王，若根得水，枝葉華果，悉皆繁茂。生死曠野菩提樹王，亦復如是。一切眾生而為樹根，諸佛菩薩而為華果。以大悲水饒益眾生，則能成就諸佛菩薩智慧華果。何以故。若諸菩薩以大悲水饒益眾生，則能成就阿耨多羅三藐三菩提故。是故菩提屬於眾生。若無眾生，一切菩薩，終不能成無上正覺。善男子，汝於此義，應如是解。以於眾生心平等故，則能成就圓滿大悲。以大悲心隨眾生故，則能成就供養如來。菩薩如是隨順眾生，虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此隨順無有窮盡。 念念相續，無有間斷。身語意業，無有疲厭。