Vuddyy Uiliuu Qingx (26)

"Linw jiaxee bikiu vutsii diyhh itsimx qutlat qiucuw cutlii ee dyrlo. Itcer sewqanx e venwdong qapp be venwdong ee henrsiong longxx si vairhuai qapp vut'anx ee siongwtew. Linw cniaw tingjiw, m tangx qycc qongw. Siqanx decbeh quer .kir, guaw beh beddo. Jex si guaw juewau ee qauwhuew."


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -26)
All of you Bhikshus, you should always singlemindedly and diligently seek the way out of all the moving and unmoving dharmas of the world, for they are all destructible, unfixed appearances. All of you, stop; there is nothing more to say. Time is passing away, and I wish to cross over to Nirvana. These are my very last instructions.

(佛遺教經 -26)
汝等比丘。常當一心勤求出道。一切世間動不動法。 皆是敗壞不安之相。汝等且止。勿得復語。時將欲過我欲滅度。是我最後之所教誨。

Vuddyy Uiliuu Qingx (25)

An' henrjai ixau, guaw ee jiongww derjuw diyhh jiapsiok siuhing. Zucuw, Zulaii ee huatsinx dyrr vutsii junjai, be bedbyy. Soxiw qongxx, diyhh jaix sewqandai qewqer busiongg, e dauwdin vitdnia iarr e hunkuix. M tangx iuciuu. Sewqanx ee jinsiongr dyrr si anxnex. Qaidongx qutlat jingjinr, jaxzit qiucuw qaixtuad, ixx diwhui ee qngx dubet qokk jiongw cigaii ee amr. Sewqanx sidjai si guihiamw qycc amxziok, byy dingrdauc byy qiong'iongw. Guaw dnaxx did diyc beddo naxx cincniu kuduu og vne. Jex si juerog ee mic, qaidongx siar li :ee. Sinkux si jit xee qew miaa, dirr snix-lau-vne-siw ee daurhaiw decc pudimm. Jit xee u diwhui :ee tangx qra dubet cincniu taii driau kyxngor ee cat, beh tacc e byy hnuahiw lehh?


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -25)
From now on all of my disciples must continuously practise. Then the Thus Come One's Dharma body will always be present and indestructible. You should know therefore, that everything in the world is impermanent. Meetings necessarily have seperations, so do not harbour grief. Every appearance in the world is like this, so you should be vigorous and seek for an early liberation. Destroy the darkness of delusion with the brightness of wisdom. The world is truly dangerous and unstable, without any durability. My present attainment of Nirvana is like being rid of a malignant sickness. The body is a false name, drowning in the great ocean of birth, sickness, old age and death. How can one who is wise not be happy when he gets rid of it, like killing a hateful thief?


(佛遺教經 -25)
自今已後。我諸弟子展轉行之。則是如來法身常在而不滅也。是故當知。世皆無常會必有離。勿懷憂也。世相如是。當勤精進早求解脫。以智慧明滅諸癡闇。世實危脆無牢強者。我今得滅如除惡病。此是應捨罪惡之物。假名為身。 沒在生老病死大海。何有智者得除滅之如殺怨賊而不歡喜。

Vuddyy Uiliuu Qingx (24)

Aniruddha suizenn u qongw jiaxee ue, jingwlangg longxx u liauxted sir xee singwder ee iwgi. Sewjunx uirdiyhh beh hro dairjiongr (ee simx) longxx tangx qenqor, ixx dairvisimx qycjaiww uirr jingwlangg qangxsuad.

"Linw jiaxee bikiu m tangx iuciuu qapp huanlyw. Narr guaw druar dirr sewqanx jit kalpa(qiab), qapp linw dauwdin ee zidjiw jongw iarr e jin. Ingxuanw dauwdin be hunkuix, jiongqibuew si byy kyxlingg. Lirig qaqi qapp tazinn longxx jiauvi, guaw junw druar quw marr byy kacc je jinwig. Ingqaix dorhuar :ee, tnidingw qapp zinqangx jinrqaix uansingg. Hiaxee iauxx bue dorhuar :ee iarr longxx u qra jyr did dorhuar ee inenn.

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -24)
Aniruddha spoke these words. Everyone in the assembly had penetrated the meaning of the Four Holy Truths. The World Honored One wished all in that great assembly to be firm, so with a mind of great compassion he spoke again for their sake.
"All of you Bhikshus do not be grieved or distressed. If I were to live in the world for a kalpa, my association with you would still come to an end. A meeting without a seperation can never be. The Dharma for benefitting oneself and others is complete. If I were to live longer it would be of no further benefit. All of those who could be crossed over, whether in the heavens above or among humans, have already crossed over, and all of those who have not yet crossed over have already created the causes and conditions for crossing over.


(佛遺教經 -24)

阿那樓馱雖說是語。 眾中皆悉了達四聖諦義。世尊欲令此諸大眾皆得堅固以大悲心復為眾說。汝等比丘。勿懷憂惱。若我住世一劫會亦當滅。會而不離終不可得。自利利人法皆具足。若我久住更無所益。應可度者若天上人間皆悉已度。其未度者皆亦已作得度因緣。

Vuddyy Uiliuu Qingx (23)

Dirr jingwlangg lairdew u soxx qaix jyr iauxx bue jyr :ee, knuar diyc Vuddyy beddo, qaidongx u ciukow. Narr cocox jinwzip Vudhuad :ee, tniax diyc Vuddyy soxx qongw dyrr longxx did diyc dorhuar, kyxviw dirr amwsii qnir diyc sicnar, inx suisii dyrr qnir diyc Dy. Narr qaix jyr u jyr ixx dro quer koxhaiw :ee qanda' e anxnex sniu: Sewjunx beddo tacc e jiacc qinw?"


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -23)
"When those in this assembly who have not yet done what should be done see the Buddha cross over to Nirvana they will certainly feel sorrow. Those who have newly entered the Dharma and heard what the Buddha taught, will all cross over. They have seen the Way, like a flash of lightning in the night. But those who have already done what was to be done who have already crossed over the ocean of suffering, will only have this thought: 'Why has the World Honored One crossed over to Nirvana so soon?'

(佛遺教經 -23)
於此眾中。所作未辦者。見佛滅度當有悲感。若有初入法者。聞佛所說即皆得度。譬如夜見電光即得見道。若所作已辦已度苦海者。但作是念。世尊滅度一何疾哉。

Vuddyy Uiliuu Qingx (22)

Linw jiaxee bikiu narr duiww Sir Singwder u giaugii :ee, tangx qnuaxqinw mng. M tangx u giaugii byy beh qriuu qaixquad.

Hitt sii Sewjunx zucuw ciangr snax vaiw, byy langg qra mng. Uirjnuaxngiu e anxnisnix? In'ui jingwlangg longxx byy giaugii.

Hitt jun, Aniruddha quancad jingwlangg soxx sniu liauxau qra Vuddyy qongw, "Sewjunx! Guec tangx venr siyx, zit tangx venr lingw, Vuddyy qongw Sir Singwder be qaixii. Vuddyy qongw kow-singwder jinjniar si kow, be venr kuaiwlok. Jip-singwder jinjniar si rinx, byy vadd jiongw rinx. Kow narr dubet, rinx dyrr bet. Rinx bet, qryw dyrr bet. Bet kow ee dy sidjai si jinx dy, byy vadd jiongw dy. Sewjunx, jiongww bikiu duiww Sir Singwder quatding byy giaugii."

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -22)
All of you Bhikshus, if you have doubts about suffering and the other Four Truths, you may quickly ask about them now. Do not harbour doubts and fail to clear them up.

At that time the World Honored One repeated this three times, yet no one asked him a question. And why was this? Because the assembly did not harbour any doubts.

At that time Venerable Aniruddha contemplated the minds of the assembly and said to the Buddha, "World Honored One, the moon can become hot and the sun can become cold, but the Four Truths proclaimed by the Buddha cannot be otherwise. The Truth of Suffering taught by the Buddha is actually suffering, and cannot become happiness. Accumulation is truly the cause of it, besides which there is no other cause. If one is to destroy suffering, the cause of suffering must be destroyed, because if the cause is destroyed then the result is destroyed. The path leading to the destruction of suffering is truly the real path, besides which there is no other path. World Honored One, all of these Bhikshus are certain and have no doubts about the Four Truths."

(佛遺教經 -22)

汝等若於苦等四諦有所疑者。可疾問之。無得懷疑不求決也。

爾時世尊如是三唱。人無問者。所以者何。眾無疑故。爾時阿那樓馱觀察眾心而白佛言。世尊月可令熱。日可令冷。佛說四諦不可令異。佛說苦諦真實是苦。不可令樂。集真是因。更無異因。苦若滅者即是因滅。因滅故果滅。滅苦之道實是真道。更無餘道。世尊。是諸比丘於四諦中決定無疑。

Vuddyy Uiliuu Qingx (21)

Linw jiaxee bikiu uirdiyhh jiongxjiongw qongdig, vutsii diyhh itsimx kiwsag qokk jiongw hongwdong qapp hihuax, bersux beh ham' kyxngor ee cadtaux li hng hng qangrkuanw. Dairvix ee Sewjunx soxx beh lirig jiongwsingx :ee longxx qangxqair liauxted, linw qanda' diyhh qutlat kir sidjenr. Bylun dirr snuax-lai, dirr lamwde, dirr ciu-kax, iacc si dirr jingrjig ee sxig-lai, susniu soxx sriu ee Hxuad, m tangx vangr be qir. Vutsii diyhh jurgnow benxle, jingjinr siulen. M tangx vangr siqanx kangx dngw, siw liauxau jiacc drir qaur iuciuu hiyrhuew. Guaw kyxviw liong'ix, jaix vnerqinx, sueh iyhhngx. Beh jiac iacc m jiac m si isingx ee jiksingg. Qycc kyxviw gauu inxdy :ee inxdy langg qniaa liongsen ee lo. U tniax .diyc .ee m jiauww qniaa, m si inxdy ee langg ee quewsid.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -21)
All of you Bhikshus, with respect to all merit and virtue, you should always have a single purpose. Relinguish all laziness as you would leave a hateful thief. That which the greatly compassionate World Honored One has explained for your benefit is already finished; all of you need only to practice it diligently. Whether you are in the mountains, in a desolate marsh, beneath a tree, or in an empty and quiet dwelling, be mindful of the Dharma you have received and do not allow it to be forgotten. You should always exert yourselves and practise it vigorously. You don't want to reach the time of death and be filled with remorse because of a life spent in vain. I am like a good doctor who understands illnesses and prescribes medicine. Whether it is taken or not is not the responsibility of the doctor. Moreover I am like a virtuous guide who points out a good path. If those who hear of it do not walk down it, it is not the guide's fault.

(佛遺教經 -21)

汝等比丘。於諸功德常當一心捨諸放逸。如離怨賊。 大悲世尊所欲利益皆以究竟。汝等但當勤而行之。若在山間若空澤中。若在樹下閑處靜室。念所受法勿令忘失。常當自勉精進修之。無為空死後致憂悔。我如良醫知病說藥。 服與不服非醫咎也。又如善導導人善導。聞之不行非導過也。

Vuddyy Uiliuu Qingx (20)

Linw jiaxee bikiu narr u jiongxjiongw kangpnar genlun, simx dyrr e luan, dyrr sngr cutqex iuguann be did diyc qaixtuad. Soxiw qongxx linw jiaxee bikiu qaidongx qinw qra e ziauxluan simx ee kangpnar genlun kiwsag. Narr beh did diyc jibbet ee kuaiwlok, dogdok diyhh hyw hyw laii dubet kangpnar genlun ee vairhai. Jex dyrr qiyr jyr byy qongw kangpnar genlun.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -20)
All of you Bhikshus, if you have all sorts of idle discussions, your mind will be scattered, and even though you have left the home-life, you will not attain liberation. For this reason, Bhikshus, you should quickly renounce a scattered mind and idle discussions. If you wish to be one who attains the happiness of still tranquillity, you only need to be good and eliminate the evil of idle discussions. This is known as not having idle discussions.


(佛遺教經 -20)
汝等比丘。若種種戲論其心則亂。雖復出家猶未得脫。是故比丘。當急捨離亂心戲論。若汝欲得寂滅樂者。唯當善滅戲論之患。是名不戲論。

Vuddyy Uiliuu Qingx (19)

Linw jiaxee bikiu narr u diwhui dyrr be amtamx qapp jip'id. Vutsii jurgnow singxcad, be hro qaqi u sitcyr. Narr u anxnex jyr, diamr dirr guaw ee Hxuad lairdew tangx did diyc qaixtuad. Narr byy anxnex jyr :ee, dyrr m si siuhingrlangg, marr m si vig'ix, byy jit xee miaa hro :ix. U jinsit diwhui :ee si jit jiah qenqor ee junn, tangx dro quer laurhuer, puawvne, qapp sixsid ee duarhaiw, iarr si bubingg oamr diongx jit pax jiokk qngx ee dinghuew, si itcer vnertniar qapp koxtangr ee hyw iyhhngx, si tangx cyr huanlyw-ciu ee jit qix jiokk lrai ee voxtauu. Soxiw qongxx linw qaidongx kir tniax, suniuu, qapp siulen diwhui laii qaqi jingvow lirig. Narr langg u diwhui ee qngx, suizenn byy tenganw, iuguann knuar e bingg. Jex dyrr si diwhui.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -19)
All of you Bhikshus, if you have wisdom, you will be without greed or attachment. Always examine yourselves, and do not allow yourselves to have faults, for it is in this way that you will be able to obtain liberation within my Dharma. If one is not like this, since he is neither a person of the Way, nor a layperson, there is no name for him. One with wisdom has a secure boat for crossing over the ocean of birth, old age, sickness, and death. Wisdom is also like a great bright lamp in the darkness of ignorance, a good medicine for those who are sick, and a sharp axe for cutting down the tree of afflictions. For this reason all of you should increasingly benefit yourselves by learning, considering, and cultivating wisdom. Even though a person only has flesh eyes, if he has illuminating wisdom, he has clear understanding. This is known as wisdom.

(佛遺教經 -19)

汝等比丘。若有智慧則無貪著。常自省察不令有失。是則於我法中能得解脫。若不爾者既非道人。又非白衣。無所名也。實智慧者則是度老病死海堅牢船也。亦是無明黑闇大明燈也。一切病苦之良藥也。伐煩惱樹者之利斧也。是故汝等。當以聞思修慧而自增益。若人有智慧之照。雖無天眼而是明見人也。是為智慧。

Vuddyy Uiliuu Qingx (18)

Linw jiaxee bikiu, iwliam u siusog :ee, simx jiacc e dikdnia. Simx u dikdnia jiacc tangx jaix sewqanx snix-bet ee henrsiong. Soxiw qongxx, linw vutsii diyhh jingjinr, qutlat siulen sendnia. Narr u sendnia, simx dyrr be luan. Kyxviw siyh juiw ee zinqex gauu dri vychnua qapp juixdii. Siuhing ee langg iarr si zucuw. Uirdiyhh diwhui ee juiw, soxiw gauu siulen sendnia, be hro sitlyc. Jex dyrr qiyr jyr dikdnia.

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -18)
All of you Bhikshus, if you collect your mind, it will be concentrated. Because the mind is concentrated, the production and destruction of the appearances of dharmas in the world can be known. For this reason, all of you should constantly and vigorously cultivate concentration. If you attain concentration your mind will not be scattered. It is like a household that uses its water sparingly and is able to regulate its irrigation ditches. One who cultivates concentration is also the same way; for the sake of the water of wisdom he well cultivates dhyana concentration so it doesn't leak away. This is known as concentration.


(佛遺教經 -18)
汝等比丘。若攝心者心則在定。心在定故能知世間生滅法相。是故汝等常當精勤修集諸定。若得定者心則不亂。譬如惜水之家善治堤塘。行者亦爾。為智慧水故善修禪定令不漏失。是名為定。

Vuddyy Uiliuu Qingx (17)

Linw jiaxee bikiu qriuu senrdiwsig iacc qriuu jorjan, vutzuu vyxcii jniar iwliam. Narr u vyxcii jniar iwliam, soxu ee huanlyw-cat dyrr cue be lo zip .laii. Soxiw qongxx linw vutsii diyhh qra jniar iwliam knii dirr simx. Narr iwliam pah sitlyc, soxu qongdig marr suar sitlyc .kir. Narr iwliam ee ligliong u qraur qenqiongg, dyrr sngr ham zip go jiongw iogbong ee cadciuw iarr be virr ix soxx hai. Kyxviw cing jenwqah zip jenwdin, simxmic dy' m qniax. Jex dyrr qiyr jyr vyxcii jniar iwliam.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -17)
All of you Bhikshus, seeking for a Good and Wise Advisor, or for a wholesome benefactor, does not compare with mindfulness. If you do not neglect mindfulness, none of the thieves of the afflictions can enter you. For this reason all of you should constantly collect the thoughts in your mind. If you lose mindfulness you will lose all merit and virtue. If your power of mindfulness is firm and strong, though you enter among the thieves of the five desires, they cannot harm you. It is like entering a battle wearing armour, thus there is nothing to fear. This is known as mindfulness.

(佛遺教經 -17)

汝等比丘。求善知識求善護助而不忘念。若不忘念者。諸煩惱賊則不能入。是故汝等常當攝念在心。若失念者則失諸功德。若念力堅強。雖入五欲賊中不為所害。譬如著鎧入陣則無所畏。是名不忘念。

Vuddyy Uiliuu Qingx (16)

Linw jiaxee bikiu narr qutlat jingjinr, dairjir byy qacc jit hxang kunwlann. Soxiw linw qaidongx qutlat jingjinr. Kyxviw juiw lrauu byy tingg ee ser diauu kelauu erdangr qra jiyhtauu jngwkangx qangrkuanw. Narr siuhingrlangg ee simx dniardnia qanxban, naxx cincniu jngr caa cruw huew, buerjingrr siyx dyrr hiyckunr, sniu beh did diyc huew, mrqycc huew yh did .diyc. Jex dyrr qiyr jyr jingjinr.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -16)
All of you Bhikshus, if you are vigorous no affair will be difficult for you; for this reason all of you should be vigorous. It is like a small stream flowing for a long time which is able to bore through stone. If, on the other hand, the mind of one who cultivates frequently becomes lax, it is like trying to make a fire by friction but resting before there is any heat; though one wants to make a fire, the fire is difficult to obtain. This is known as vigor.

(佛遺教經 -16)

汝等比丘。若勤精進則事無難者。是故汝等當勤精進。譬如小水常流則能穿石。若行者之心數數懈廢。譬如鑽火未熱而息。雖欲得火火難可得。是名精進。

Vuddyy Uiliuu Qingx (15)

Linw jiaxee bikiu narr beh qiucuw jigjing qapp buuii anlok, diyhh lirkuix zuluan qapp caxla ee soxjai, qo' srinx kiarkiw unxdun. Druar dirr jigjing soxjai ee langg, tender Sakra qapp jiongww tenzinn longxx qra qingwdiong. Soxiw diyhh lirkuix sigsai qapp byy sigsai ee langjingr, anhann qo' srinx kiarkiw laii suniuu dubet tongwkow ee vunxguann. Narr air laurzet dyrr rair singsiu laurzet ee koxnauw. Kyxviw jit din jiauw-aw jip uaw dirr dua jangg ciu-aw, dua jangg ciu-aw kiongxqniax e venr qobok iacc dng .kir. Hro sewqandai vak diauu lehh, dimm lyc dirr jingwlangg ee koxhaiw, kyxviw lau cnxiu ham lyc dirr tomuee byy huatdo tuatsinx. Jex dyrr qiyr jyr unxdun.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -15)
ll of you Bhikshus, seek quietude, the Unconditioned peace, and happiness. You should be apart from confusion and disturbances, and dwell alone in seclusion. People who dwell in quietude are reverenced by the heavenly ruler Shakra and all the gods. For this reason you should renounce your own group and other groups, and dwell alone in seclusion in order to contemplate the basis for the cessation of suffering. If you delight in crowds, you will undergo a lot of affliction. It is like when a flock of birds gathers in a great tree, it is in danger of withering and collapsing. One who is bound and attached to the world drowns in a multitude of suffering, like an old elephant sunk in mud, who is unable to get himself out. This is known as seclusion.

(佛遺教經 -15)
汝等比丘。若求寂靜無為安樂。當離憒閙獨處閑居。靜處之人帝釋諸天所共敬重。是故當捨己眾他眾。空閑獨處思滅苦本。若樂眾者則受眾惱。譬如大樹眾鳥集之則有枯折之患。世間縛著沒於眾苦。譬如老象溺泥不能自出。是名遠離。

Vuddyy Uiliuu Qingx (14)

Linw jiaxee bikiu narr beh ham' koxnauw siar srinx li, diyhh dijiog. Dijiog jitt xee huatmngg dyrr si huwzu, kuaiwlok, qapp an'unw kiarkiw ee soxjai. Dijiog ee langg suizenn kunr tokax iuguann anlok. M dijiog :ee suizenn druar dirr tendongg iarr be cing'ir. M dijiog :ee suizenn hyxgiac, bersux sanwciaclangg. Dijiog :ee suizenn sanwciah, bersux hyxgiahlangg. M dijiog :ee dniardnia hro go jiongw iogbong dnivnuar diauu lehh. Dijiog :ee jin' qra inx kyxlenn. Jex dyrr qiyr jyr dijiog.

(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -14)
All of you Bhikshus, if you wish to be free from all suffering and difficulty, you should be content. The dharma of contentment is the dwelling of blessings, happiness, and peace. People who are content, although they might sleep on the ground are peaceful and happy. Those who are not content, although they might abide in the heavens, are still dissatisfied. Those who are not content, even if they are rich, they are poor. Those who are content, although they might be poor, they are rich. Those who are discontent are always dragged along by their five sense organs, and are pitied by those who are content. This is known as contentment.


(佛遺教經 -14)
汝等比丘。若欲脫諸苦惱。當觀知足。知足之法即是富樂安隱之處。知足之人雖臥地上猶為安樂。不知足者雖處天堂亦不稱意。不知足者雖富而貧。知足之人雖貧而富。不知足者常為五欲所牽。為知足者之所憐愍。是名知足。

Vuddyy Uiliuu Qingx (13)

Linw jiaxee bikiu diyhh jaix iogbong je ee langg suwsiongg decc duiqiuu lirig, soxiw koxnauw marr je. Iogbong jiyw :ee byy soxx qriuu, byy soxx brang, dyrr byy jitt hy kunwziauw. Dandanx qiamxjiyw iogbong dyrr qaidongx siulen, hongwqiamx qiamxjiyw iogbong erdangr jywjniaa jerje senrhingg qapp qongdig. Iogbong jiyw ee langg dyrr be kir tiamxbi laii qiucuw langg' dingwir, zicniaw be hro jiongxjiongw iogbong ee qinx tuax diauu lehh. Qiamxjiyw iogbong ee langg simx kuikuah, byy iuciuu iacc qniahniaa, duw diyc dairjir simx cringx ir jiog, vutsii be u vutbuanw. U qiamxjiyw iogbong ee langg jiacc u liappuann. Jex dyrr qiyr jyr qiamxjiyw iogbong.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -13)
All of you Bhikshus, you should know that people with many desires, because they have much seeking for advantage, have much suffering. People who reduce their desires, who are without seeking or longing are without this trouble. Straight-away reduce your desires and in addition cultivate appropriately. One who reduces his desires is more able to produce all merit and virtue. People who reduce their desires, do not flatter in order to get what they want from others. Moreover they are not dragged along by their sense organs. People who reduce their desires have, as a consequence, a mind which is peaceful, without worry or fear. In meeting with situations they are 

always satisfied and never discontent. One who reduces his desires has Nirvana. This is known as reducing desires.

(佛遺教經 -13)
汝等比丘。當知多欲之人。多求利故苦惱亦多。少欲之人無求無欲則無此患。直爾少欲尚應修習。何況少欲能生諸善功德。少欲之人則無諂曲以求人意。亦復不為諸根所牽。行少欲者心則坦然無所憂畏。觸事有餘常無不足。有少欲者則有涅槃。是名少欲。

Vuddyy Uiliuu Qingx (12)

Linw jiaxx bikiu, tiamxbi ee simx ham' Dy uigik. Soxiw qongxx diyhh hro simsingr jingwdit. Qaidongx jaix tiamxbi dna' kimuaa narnia, duiww zip Dy ee langg byy loring. Soxiw qongxx linw diyhh duanjniar linw ee simx, ixx jingwdit ee vunxjid jyr qicow.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -12)
All of you Bhikshus, a mind of flattery is contradictory to the Way. Therefore you should have a straightforward disposition of mind. You should know that flattery is only deceit, so for people who have entered the Way, it has no use. For this reason, all of you should have an upright mind, and take a straightforward disposition as your basis.


(佛遺教經 -12)
汝等比丘。諂曲之心與道相違。是故宜應質直其心。當知諂曲但為欺誑。入道之人則無是處。是故汝等。宜應端心以質直為本。

Vuddyy Uiliuu Qingx (11)

Linw jiaxee bikiu, diyhh syx qaqi ee tauu. Linw kiwkiyh jngtna, cing sowbin ee snxax, pongw vxuah qiukid tangx hyw doruac. Linw zucuw knuawtai qaqi. Narr kiw qiautauu diyhh qinw kiwsag. Sewsiok ee vik'ix dy' m tangx qejingx qiautauu, hongwqiamx cutqex zip Dy ee langg. Uirr beh qaixtuad, linw diyhh qiukid laii diaux linw ee simx.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -11)
All of you Bhikshus, you should rub your heads for you have relinguished fine adornments, you wear the garments of a Buddhist monk, and you carry the alms bowl to use in begging for your livelihood; look at yourself in this way. If thoughts of arrogance arise you should quickly destroy them, because the increase of arrogance is not appropriate even among the customs of lay people, how much the less for a person who has left the home-life and entered the Way. For the sake of liberation, you should humble yourself and practice begging for food.

(佛遺教經 -11)
汝等比丘。當自摩頭。已捨飾好著壞色衣。執持應器以乞自活。自見如是。若起憍慢當疾滅之。 謂長憍慢尚非世俗白衣所宜。何況出家入道之人。為解脫故自降其心而行乞耶。