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。