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。
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