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。

Vuddyy Uiliuu Qingx (10)

Linw jiaxee bikiu, narr u langg beh qra linw jit jad jit jad ced dng, linw simqnuax diyhh kongwjer hro hyw, m tangx kiw uanwhun, cuir iarr diyhh qor hro hyw, m tangx qongw pnaiw tniax ue. Narr vangr quwjai simx siurkir, dyrr e gai diyc qaqi siudy, qongdig sitlyc. Zimxziok si dikhing, cisiuw qaiwlut iacc koxhingg longxx qapp ix be viw .did. Erdangr zimxziok :ee tangx qra qiyr jyr u ligliong ee dairsu. Narr berdangr hnuahiw zimxziok, qra okdok ee jiuwme knuar jyr naxx decc limx qamdnix ee lorjuiw, berdangr qiyr jyr zip Dy u diwhui :ee. Simxmih enqor? Siurkir jywjniaa ee sionghai e pywhuai soxu senrhuad, pacpnaiw hyw miasniax. Qimser qapp au sxer ee langg longxx byy air knuar diyc ix. Qaidongx jaix hunwlo ee simx viw bingw huew kacc lirhai, diyhh vutsii dniudii, m tangx hro ix zip .laii. Cniuxqiab qongdig ee cadqow, siurkir vaii derr id. Vig'ix sriu iogbong inxiuw, byy huatdo jurgnow kongwjer, ix siurkir iaxx erdangr virr liongrjingg. Cutqex siuhing byy iogbong ee langg suacc qra hunwlo moh diauu lehh, jex dyrr jiokk m tangx. Dyrr kyxviw cingliangg ee hunn-diongx byy ingwqaix e dann luii qapp nar sicnar qangrkuanw.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -10)
All of you Bhikshus, if a person dismembered you piece by piece your mind should be self-contained. Do not allow yourself to become angry. Moreover, you should guard your mouth and not give rise to evil speech. If you allow yourself to have thoughts of anger, you will hinder your own Way, and lose the merit and virtue you have gained. Patience is a virtue which neither upholding the precepts nor the ascetic practises are able to compare with. One who is able to practise patience can be called a great person who has strength; if you are unable to happily and patiently undergo the poison of malicious abuse, as if drinking sweet dew, you cannot be called a wise person who has entered the Way. Why is this? The harm from anger ruins all good dharmas and destroys one's good reputation. People of the present and of the future will not even wish to see this person. You should know that a heart of anger is worse than a fierce fire. You should always guard against it, and not allow it to enter you, for of the thieves which rob one's merit and virtue, none surpasses anger. Anger may be excusable in lay people who indulge in desires, and in people who do not cultivate the Way, who are without the means to restrain themselves, but for people who have left the home-life, who cultivate the Way and are without desires, harboring anger is impermissable. Within a clear, cool cloud, there should not be a sudden blazing clash of thunder.

(佛遺教經 -10)
汝等比丘。若有人來節節支解。當自攝心無令瞋恨。 亦當護口勿出惡言。若縱恚心則自妨道失功德利。忍之為德持戒苦行所不能及。能行忍者乃可名為有力大人。若其不能歡喜忍受惡罵之毒如飲甘露者。不名入道智慧人也。 所以者何。瞋恚之害能破諸善法壞好名聞。今世後世人不憙見。 當知瞋心甚於猛火。常當防護無令得入。劫功德賊無過瞋恚。白衣受欲非行道人。無法自制。瞋猶可恕。出家行道無欲之人。而懷瞋恚甚不可也。譬如清冷雲中霹靂起火非所應也。

Vuddyy Uiliuu Qingx (9)

Linw jiaxee bikiu, zit .sii qutlat iongrsimx laii siulen senrhuad, byy pacsngw siqix. Mii-tauu iacc mii-buew iarr m tangx hnghuir. Mii-diongx siongrtog qingbunn laii siauduu huanlyw. M tangx uirdiyhh kunwbinn diwsuw itsingx kangx dro byy soxx did .diyc. Diyhh sniu diyc busiongg ee huew dirr sewqanx siyx, jaw jit sii qriuu dortuad, m tangx kunr .kir. Jiongxjiongw huanlyw ee cadtaux dniardnia tingwhau siqix beh taii langg, viw uansiulangg qyckacc lirhai. Liw nacc tangx qycc kunr? Nacc tangx byy cingcniw? Huanlyw jitt buew dogjuaa dirr liw simlai decc kunr, kyxviw ox juaa dirr linw cur-lai decc kunr. Diyhh iong cisiuw qaiwlut ee qaux-aw jaw jit sii qra druu danwsag. Decc kunr ee juaa qacc vniar .cud .kir dyrr tangx unxsimx aw kunr. Juaa iaxx bue cud .kir dyrr kir kunr si byy qenwsiauwsimx ee langg. Jaix qenwsiaur jitt niaw snxax, dirr soxu jonggiamm (ee jngsig) vaii derr id. Jaix qenwsiaur naxx cincniu ticqaux erdangr atjer langg kir jyr pnaiw dairjir. Soxiw qongxx, bikiu! Linw vutsii diyhh jaix qenwsiaur, jit sii dy' m tangx tewngua driau. Narr m jaix qenwsiaur, dyrr e sitlyc soxu qongdig. Jaix qenwsiaur :ee u senrhuad. M jaix qenwsiaur :ee, ham' jingsnex byy qyc'ngiu.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -9)
All of you Bhikshus, during the day, with a vigorous mind, cultivate the Dharma and don't allow the opportunity to be lost. In the first and last periods of the night also do not be lax, and during the middle period of the night, chant Sutras to make yourself well informed. Do not let the causes and conditions of sleep cause your single life to pass in vain, so that you don't obtain anything at all. You should be mindful of the fire of impermanence which burns up all the world. Seek to cross yourself over and do not sleep. The robber afflictions are always about to kill you even more than your enemies. How can you sleep? How can you not rouse yourself to awaken? With the hook of the precepts you should quickly remove the poisonous snake afflictions that are sleeping in your heart. When the sleeping snake is gone, then you can sleep at ease. Those who sleep even though it hasn't yet gone, are without shame. The clothing of shame, among all adornments, is the very best. Shame can be compared to an iron barb which can restrain people from doing evil. Therefore you should always have a sense of shame, and not be without it even for a moment, for if you have no sense of shame you will lose all of your merit and virtue. Those who have shame have good dharmas; one without it is no different from the birds and beasts.


(佛遺教經 -9)

汝等比丘。晝則勤心修習善法無令失時。初夜後夜亦勿有廢。中夜誦經以自消息。無以睡眠因緣令一生空過無所得也。當念無常之火燒諸世間。早求自度勿睡眠也。諸煩惱賊常伺殺人甚於怨家。安可睡眠不自驚寤。煩惱毒蛇睡在汝心。譬如黑蚖在汝室睡。當以持戒之鉤早摒除之。睡蛇既出乃可安睡。不出而眠是無慚人也。慚恥之服。於諸莊嚴最為第一。慚如鐵鉤能制人非法。是故比丘。 常當慚恥。無得暫替。若離慚恥則失諸功德。有愧之人則有善法。若無愧者。與諸禽獸無相異也。

Vuddyy Uiliuu Qingx (8)

Linw jiaxee bikiu, jiapsiu jiahsit diyhh cincniu jiac iyc-aw, hyw jiac pnaiw jiac longxx m tangx qex jiac iacc qiamw jiac. Qiucuw .diyc .ee si iong laii tnia sinqud tangx dri iaugy qapp jriw cuiwdax. Kyxviw pxangx caiw huex, cruw bit narnia, be sngxhai diyc huex qapp pangbi. Bikiu iarr qangrkuanw, jiapsiu langg' ee qiong'iongw, cruw qaqi ee hunrgiac laii siauduu huanlyw, m tangx qex iauwqiuu sniaw diwsuw sunxhuai diyc senrsimx. Kyxviw u diwhui :ee e junxjad guu ee lat erdangr jicjair zuarr je dangrliong, be hro ix quewtauu tuabuaa suacc qra ix ee kuiwlat siauhuir liauw liauw.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -8)
All of you Bhikshus, you should receive various kinds of food and drink as if you were taking medicine. Whether they be good or bad, do not take more or less of them, but use them to cure hunger and thirst and to maintain the body. Bhikshus should be the same way as bees gathering from flowers, only taking the pollen without harming their form or scent; receive peoples' offerings to put an end to distress, but do not seek to obtain too much and spoil their good hearts. Be like a wise man, who having estimated the load that suits the strength of his ox, does not exceed that amount and exhaust its strength.


(佛遺教經 -8)
汝等比丘。受諸飲食當如服藥。於好於惡勿生增減。 趣得支身以除飢渴。如蜂採花但取其味不損色香。比丘亦爾。受人供養取自除惱。無得多求壞其善心。譬如智者籌量牛力所堪多少。不令過分以竭其力。

Vuddyy Uiliuu Qingx (7)

Jiaxee gnow-qinx, simx si inx ee juxlangg. Soxiw qongxx, linw qaidongx qra simx kongwjer hro hyw. Simx hro langg' e qniax, viw dogjuaa, bingxsiur, kyxngor ee cadtaux, iacc dua huew qex qyckacc kiongxvor je, byy huatdo piwlun. Naxx cincniu u langg ciuw tec jit quanr bit, hiongqongg qniasuaw, qanda' qor knuar bit, byy knuar qnir cimx knix. Kyxviw kiw siauw ee cnxiu byy qruar qaux-aw, iacc si qausanx-aw dirr ciu-dingw tiaur laii tiaur kir, jin' yh qra inx jewab diauu. Diyhh qnuaxqinw kongwjer, m tangx vangr quwjai inx kir. Vangr quwjai simx ovec jongg :ee, su be u senrqyw. Qra simx kongwjer diauu, bylun simxmih dairjir longxx jyr e sxingg. Soxiw qongxx, bikiu, diyhh qutlat jingjinr laii diaux qaqi ee simx.


(SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING -7)

Since the five sense organs have the mind as their ruler, you should restrain the mind well. Your mind is as dangerous as an extreme- ly poisonous snake, a savage beast or a hateful robber. A great fire rushing upon you is still not a satisfactory analogy for it. It is like a person carrying a container of honey who, as he moves along in haste, only pays attention to the honey, and does not notice a deep pit. It is like a mad elephant without a barb, or a monkey in a tree jumping about, which are both difficult to restrain. You should hasten to control it and not allow it to run loose. Those who allow their minds to wander freely loose the good situation of being a human being. By restraining it in one place there is no affair which cannot be completed. For this reason, Bhikshus, you should vigorously subdue your mind.


(佛遺教經 -7)
此五根者心為其主。是故汝等當好制心。心之可畏甚於毒蛇惡獸怨賊大火越逸。未足喻也。譬如有人，手執蜜器，動轉輕躁但觀於蜜不見深坑。譬如狂象無鈎。 猿猴得樹騰躍跳躑難可禁制。當急挫之無令放逸。縱此心者喪人善事。制之一處無事不辦。是故比丘。當勤精進折伏其心。