Vuddyy Uiliuu Qingx (6)

Linw jiaxee bikiu erdangr cisiuw qaiwlut :ee diyhh jewab gnow-qinx, m tangx vangr quwjai inx hamrzip go jiongw iogbong. Vixlun knuar guu :ee ciuw tec tng, be vangr quwjai guu kir huan langg' ee xngx-aw. Narr vangr quwjai gnow-qinx, m na gnow-qinx e byy qaiwhan diddit kir, qyckacc hai :ee si kongwjer inx be diauu. Iarr kyxviw og bew byy qorr bexqarqniux qra hiabjer, ix e qra langg tuax kir siag lyc knikamr. Narr duw diyc qiapcat, sriu ee kow qanda' jit sxer. Gnow-qinx inw kiw ee jai'iongx e drir qaur quixlyrr sxer lyhjex, sionghai jiokk dua, berdangr byy qinxsin. Soxiw u diwhui :ee e apjer, be duer lecc kir, e qra inx lrak diauu lehh bersux duiwtai qiapcat, byy beh hro jauw .kir. Qaxsuw vangr quwjai inx, quer byy zuarr quw, dyrr e knuar diyc inx ee ziauxhai.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -6)
All of you Bhikshus, if you are already able to abide by the precepts, you should restrain the five sense organs, not allowing them to enter the five desires as they please. It is like a person tending cattle who carries a staff while watching them, not allowing them to run loose and trample others sprouting grains. If you let your five sense organs run loose, not only will the five desires become boundless, they will be uncontrollable. They are like a violent horse unrestrained by reins who drags a person along so that he falls into a pit. If you are robbed or injured you will suffer for a single life, but the injury from the plundering done by the five sense organs brings misfortunes which extend for many lives. Because their harm is extremely heavy, it is impermissable to be careless. For this reason wise people restrain the five sense organs and do not go along with them. They restrain them like thieves who are not allowed to run loose. If you let them run loose for a while, before long you will observe their destruction.


(佛遺教經 -6)

汝等比丘。已能住戒當制五根。勿令放逸入於五欲。 譬如牧牛之人執杖視之。不令縱逸犯人苗稼。若縱五根。非唯五欲將無崖畔不可制也。亦如惡馬不以轡制。將當牽人墜於坑陷。如被劫賊苦止一世。五根賊禍殃及累世。為害甚重。不可不慎。是故智者制而不隨。持之如賊不令縱逸。假令縱之。皆亦不久見其磨滅。

Vuddyy Uiliuu Qingx (5)

Soxiw qongxx, jiongww bikiu, qaidongx cisiuw cingjing qaiwlut, m tangx hro qaiwlut sriu sunxhuai. Langg narr tangx cisiuw cingjing qaiwlut, ix dyrr tangx u senrhuad. Qaiwlut narr byy cingjing, jiongxjiongw sxen-qongdig longxx be hingx kiw. Soxiw qongxx linw diyhh jaix, qaiwlut si siongrqaiww tangx did an'unw qongdig ee soxjai.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -5)
For this reason, Bhikshus, you should uphold the pure precepts and not allow them to be broken. If a person is able to uphold the pure precepts, he will, as a result, be able to have good dharmas. If one is without the pure precepts no good merit and virtue can arise. Therefore you should know that the precepts are the dwelling place for the foremost and secure merit and virtue.

(佛遺教經 -5)
是故比丘。當持淨戒勿令毀犯。若人能持淨戒是則能有善法。若無淨戒諸善功德皆不得生。是以當知。戒為第一安隱功德之所住處。

Vuddyy Uiliuu Qingx (4)

Dingw:a jiaxee si decc iauwliok qangxsuad cisiuw qaiwlut ee singwjid. Qaiwlut si jinsit qaixtuad ee qinvunw, mrjiacc qiyr jyr Pratimoksha. Uaxkyr jiaxee qaiwlut tangx did diyc sendnia ixqip dubet koxqingw ee diwhui.

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -4)
This is a general explanation of the characteristics of upholding the precepts. The precepts are the root of proper freedom; therefore they are called the Pratimoksha (lit. the root of freedom). By relying on these precepts, you will give rise to all dhyana concentrations, and reach the wisdom of the cessation of suffering. 


(佛遺教經 -4)
此則略說持戒之相。戒是正順解脫之本。故名波羅提木叉。依因此戒得生諸禪定及滅苦智慧。

Vuddyy Uiliuu Qingx (3)

Cisiuw cingjing qaiwlut :ee m tangx jiongsu bexbe qapp borik. M tangx hag canhngg cuwtec. M tangx u sidkeh iacc lojaii, iarr m tangx circniu. Itcer jingwjyh ee sittauu qapp jaivyw longxx m tangx bongx, naxx cincniu jauxpiah huexknix. M tangx cyr caa iacc kaikunw qrut de. M tangx qab iyc-aw iacc jiampog hiongqed. M tangx giac bak knuar cnisiur iacc cuisngr guec ngii guec kih laii qiksngr hyw-pnaiw zirun. Jiaxee longxx byy ingwdongx jyr. U jamrjad, jiac u jiauww sii, cingjing jurkyr. M tangx cab sewsu iacc jyr suwjiaw. M tangx yc huatsut len sendanx. M tangx qanda' beh qauvuee quiwkir :ee, duiwdiong inx, suacc knuawkinx kacc erjanr :ee. Jiaxee longxx byy ingwdongx jyr. Simx diyhh duanjniar qriuu dorhuar. M tangx amkamr kiamwdiamw, iong qew bin laii muapenr jingwlangg. Duiww sir jiongw qiong'iongw longxx u anrliong marr jaix buanxjiog. Cruw .diyc ee qiong'iongw byy ingwdongx dunxkngr.

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -3)
Those of you who uphold the pure precepts should not buy, sell or trade. You should not covet fields or buildings, or keep servants or raise animals. You should stay far away from all kinds of agriculture and wealth as you would avoid a pit of fire. You should not cut down grass or trees, plow fields or dig the earth. Nor may you compound medicines, prophesize good and evil, observe the constellations, cast horoscopes by the waxing and waning of the moon, or compute astrological fortunes. All of these activities are improper. Regulate yourselves by eating at the appropriate time and by living in purity. You should not participate in worldly affairs or act as an envoy, nor should you become involved with magical spells and elixiers of immortality, or with making connections with high ranking people, being affectionate towards them and condescending towards the lowly. With an upright mind and proper mindfulness you should seek to cross over. Do not conceal your faults or put on a special appearance to delude the multitudes. Know the limits and be content with the four kinds of offerings. When you receive offerings, do not store them up.

(佛遺教經 -3)
持淨戒者不得販賣貿易。安置田宅。畜養人民奴婢畜生。一切種殖及諸財寶。皆當遠離如避火坑。不得斬伐草木墾土掘地。合和湯藥占相吉凶。 仰觀星宿推步盈虛曆數算計。皆所不應。節身時食清淨自活。不得參預世事通致使命。呪術仙藥。結好貴人親厚媟嫚。皆不應作。當自端心正念求度。不得苞藏瑕疵顯異惑眾。於四供養知量知足。趣得供事不應稸積。

Vuddyy Uiliuu Qingx (2)

Linw jiaxee bikiu, dirr guaw jibbet liauxau, linw diyhh juncunn qapp qingwdiong Praimoksha(qaiwlut), kyxviw dirr oamr diongx cue diyc qngx iacc sanwciaclangg did diyc vyw. Qaidongx jaix jex si linw ee sensnix, cincniu guaw diamr sewqanx qangrkuanw. 

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -2)
All of you Bhikshus, after my Nirvana, you should reverence and honor the Pratimoksha. It is like finding a light in darkness, or like a poor person obtaining a treasure. You should know that it is your great teacher, and is not different from my actual presence in the world. 

(佛遺教經 -2)
汝等比丘。於我滅後當尊重珍敬波羅提木叉。如闇遇明貧人得寶。當知此則是汝大師。若我住世無異此也。

Vuddyy Uiliuu Qingx (1)

Sakiamuni Vut tauu vaiw dngw Huatlunn, dorhuar junjiaw Ajnatakaundinya. Suacbuew vaiw suathuad, ix dorhuar junjiaw Subhadhra. Qaidongx dorhuar :ee jinrqaix dorhuar liauw, ix dirr nng jangg sala-ciu diongx:a decbeh jinwzip nirvana(liappuann). Hitt jun, dirr vnuawmii, jigjing byy sniax, ix uirr jiongww singdoo iokliok qangxsuad Vudhuad ee iauwjiw.

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -1)
When Shakyamuni Buddha first turned the Wheel of Dharma, he crossed over the Venerable Ajnatakaundinya. The very last time he spoke the Dharma, he crossed over the Venerable Subhadhra. All of those whom he should have crossed over had already been crossed over. He lay between the Twin Sala trees and was about to enter Nirvana. At this time, in the middle period of the night, all was quiet,without any sound. Then for the sake of all of his disciples he spoke on the essentials of the Dharma.


(佛遺教經 -1)
釋迦牟尼佛初轉法輪。度阿若憍陳如。最後說法度須跋陀羅。所應度者皆已度訖。於娑羅雙樹間將入涅槃。是時中夜寂然無聲。為諸弟子略說法要。

Qimqongx Qingx (32)

(duiwingr ee juanxhuar byy jinsit)

"Subhuti! Narr u langg iong tiam muaw buliong asamkhya sewqair ee cid jiongw vyxbut laii vowsix. Lingrgua narr u huad potesimx ee senrlamjuw iacc senrluxzinn cisiuw jitt vxo qingx, simrjiww dna' siurcii, tak, iacc vuerliam sir qxur jimgensix laii uirr langg' qangxsuad, ix ee hokkir kacc ngiaa quer taujingg hitt xee. Rair anwjnuaw uirr langg' qangxsuad? M tangx cruw siongwtew, diyhh cincniu jinzuu byy dinxdang. Simxmih enqor? Itcer iuxsow jok'uii ee hxuad bersux bangrqingw, huanwingw, juixpyx, ngiaxjiah, naxx cincniu lorjuiw, iarr naxx cincniu sicnar. Qaidongx anxnex laii knuar."

Vuddyy jitt vxo qingx qongw liauw, dniuxlyw Subhuti qapp soxu ee bikiu, bikiuni, upasaka, upasika, ixqip itcer sewqanx ee tenzinn, langg, qapp asura, inx tniax diyc Vuddyy soxx qongw :ee longxx dua hnuahiw, siongsinr, jiapsiu, qapp hongrhingg.

(The Vajra Prajna Paramita Sutra -- Responses and Transformations are unreal, thirty-two)

"Subhuti, suppose someone were to fill measureless asamkhyeyas of world systems with the seven precious jewels and give them as an offering. Further, if a good man or good woman who has resolved his mind on Bodhi were to receive, uphold, read or recite and extensively explain for others as little as four lines of verse from this Sutra, the latter person's blessings would surpass those of the former person. "How should this Sutra be explained for others? By not grasping at appearances and being in unmoving thusness. Why? All conditioned dharmas Are like a dream, an illusion, a bubble or a shadow, Like dew or like a lightning flash. Contemplate them thus."

After the Buddha spoke this Sutra, the Elder Subhuti, all the Bhikshus, Bhikshunis, upasakas and upasikas, and all the gods, humans, and asuras, and others from all the worlds, having heard what the Buddha had said, were extremely happy, faithfully accepted it, and put it into practice.

(金剛般若波羅密經 -- 應化非真分第三十二)

「須菩提！若有人以滿無量阿僧祇世界七寶持用布施；若有善男子、善女人，發菩提心者，持於此經，乃至四句偈等，受持讀誦，為人演說，其福勝彼。云何為人演說？不取於相，如如不動。何以故？一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀。」

佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。