Vuddyy Qangxsuad Buliong Siursor Qingx (5)

Soxu qinx-mngg qapp diwhui poxpenr jigjing dniardiyc. Cimzip posad Hxuad ee dinjongg, did diyc Vuddyy Huex Jonggiamm ee samadhi, suan'iongg qapp enxsuad itcer qingdenw. Diamr dirr cimdimm sendnia ee mngho, tangx knuar qnir henrvo buliong jerje vut. Itliam-jiqanx, venwvenr longxx si. Qiuwjer jerje koxlan qaur qigtauu :ee, anhann iacc byy anhann, hunved henxbingg jinsit ee qingxgu, did diyc jerje Zulaii lunrven ee diwhui. Qongw jingwlangg decc qongw ee gixgenn, kaihuar itcer. Ciauuat sewqanx soxu ee henrsiong, simx suwsiongg anzenn dirr dorser ee dy diamr lehh. Duiww itcer banrbut suiir jurjai. Uirr soxu jiongwsingx, mrbenw langg' iongcniaw dyrr laii jyr inx ee ving'iuw. Dnax kiw jiongwsingx, uirr inx dnax dang dnar. Cisiuw Zulaii jiww cimw Hxuad ee dinjongg, siuxho vudsingr ee jingxjiw hro ingxx be dngrjuat. Hingx kiw dua visimx, linbinw jiongwsingx. Iong jusimx lunrven, tuanqar hro inx did diyc huatganw. Juat snax jiongw og dy, kuix sxen-mngg. Sisiar Hxuad hro jiongwsingx, longxx benw langg' iongcniaw. Bersux sunqed ee hauwjuw, qingwair verbuw. Qra jiongwsingx knuar jyr cincniu qaqi qangrkuanw. U itcer senrqinx, qewqer tangx dro qaur hitt hnua. Jiongww vut buliong qongdig longxx u did .diyc, diwhui qapp sinsingr ee qongbingg, vutkyw-sugi. Cincniu jitt kuanw ee posad dairsu, je qaxx berdangr qewsngr, jidsiqanx laii jiax jurhue.

(Buddha Spoken Infinite Life Sutra - 5) 

(various kinds of spiritual faculties and wisdom.)
With the Meditation of Vast and Universal Tranquillity, he enters deeply into the Dharma-treasury for bodhisattvas. After attaining the Buddha-garland Samadhi, he proclaims and expounds all the sutras. While dwelling deep in meditation, he visualizes all the innumerable Buddhas and in an instant visits every one of them. By elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pains, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so. Having attained the Tathagata's thorough knowledge and eloquence, he has fluent command of languages, with which he enlightens all beings. He is above all worldly affairs and his mind, always serene, dwells on the path of emancipation; this gives him complete control over all dharmas. Without being asked to do so, he becomes a good friend to each of the multitude of beings and carries their heavy karmic burdens on his back. He upholds the Tathagata's profound Dharma-treasury and protects the seeds of Buddhahood, so that they may continue to multiply. Having awakened great compassion for sentient beings, he kindly expounds the teaching, and endows them with the Dharma-eye. He blocks the paths to the three evil realms, opens the gate of virtue and, without waiting for their request, provides beings with the Dharma. He does this for the multitude of beings just as a dutiful son loves and respects his parents. He indeed looks upon sentient beings as his own self. With such roots of virtue, all the bodhisattvas in the assembly had reached the shore of emancipation. They had acquired the Buddha's immeasurable merit and attained the sacred, pure and inconceivable wisdom. Innumerable bodhisattvas, mahasattvas, such as these assembled there all at once. 

(佛說無量壽經 - 5)

諸根智慧，廣普寂定。深入菩薩法藏，得佛華嚴三昧，宣揚演說一切經典。住深定門，悉睹現在無量諸佛，一念之頃，無不周遍。濟諸劇難，諸閑不閑，分別顯示真實之際，得諸如來辯才之智。入眾言音，開化一切。超過世間諸所有法，心常諦住度世之道。於一切萬物，隨意自在。為諸庶類，作不請之友。荷負群生，為之重擔。受持如來甚深法藏，護佛種性，常使不絕。興大悲，愍眾生。演慈辯，授法眼。杜三趣，開善門。以不請之法，施諸黎庶。如純孝之子，愛敬父母。於諸眾生，視若自己，一切善本，皆度彼岸。悉獲諸佛無量功德。智慧聖明，不可思議。如是之等菩薩大士，不可稱計，一時來會。

Vuddyy Qangxsuad Buliong Siursor Qingx (4)

Posad ee qingdenw ee iauwjiw qapp ywbiau longxx kingqiur tettyr, miasniax jit siwqer tuan'iongg, dirr sibhongx decc jixdy qapp inxcua. Buliong jiongww vut longxx u qra vyxho, daiwliam. Vut soxx diamr lehh ee qingxqair, longxx u did .diyc. Dua singwjiaw soxx qenwlip :ee, iarr longxx u qenwlip. Zulaii ee qauwhuar, tangx suanqangw qapp vowiongg. Uirr jiongww posad laii jyr dairsux. Iong sendnia cim'yr ee diwhui laii kaiqaiw qapp inxcua jiongwsingx. Tonghiauw soxu henrsiong ee vunxsingr, tongdat jiongwsingx ee siongr. Bingvik qycc liauxted soxu ee qog, qiong'iongw jiongww vut. Huawsinx bersux denrbuw ee qngx hiacc qinw. Gauu hagsip qokk jiongw hagbun longxx byy qniahniaa, hiauxgno huanwqingw venwhuar ee henrsiong. Tiacli Mara Moongg ee bxang, qra soxu ee sokvak tauw .kuix. Ciauuat sniabunn qapp enqag ji' de, did diyc kongbuu, byy siongr, qapp byy guan ee samadhi. Gauu qenwlip hongvenrhuad, henxbingg samsingg. Qauwhuar qaur jiongdiamw, dyrr henrcud beddo. Byy jyr sniaw, iarr byy did diyc sniaw. Byy kiw iarr byy bet, did diyc vingdingsimx. U uanbuanw singjiu buliong ee dharani(jongxcii), u cingvah xee samadhi.

(Buddha Spoken Infinite Life Sutra - 4) 
He is thoroughly conversant with the essentials of the sutras for bodhisattvas and, as his fame spreads everywhere, he guides sentient beings throughout the ten quarters. All Buddhas remember him and give him their protection. He has already dwelt in all the Buddha's abodes and performed all the deeds of the Great Sage. He proclaims the Tathagata's teachings, acts as a great master for other bodhisattvas and, with profound samadhi and wisdom, guides multitudes of beings. With penetrating insight into the essential nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the Buddhas, he manifests transformed bodies like flashes of lightning. Having well learned the extensive wisdom of fearless and having realized the illusory nature of dharmas, he destroys Mara's nets and unties all the bonds of passion. He rises above the stages of shravakas and pratyekabuddhas and attains the samadhis of emptiness, non-form, and non-desire. He skillfully provides expedient means and thus reveals three distinct teachings. Then for those of the middle and lower stages, he demonstrates his passing into Nirvana. But, in reality, he is non-active and non-acquisitive, and, being aware that dharmas in themselves neither arise nor perish, he realizes that they are of absolute equality. He has attained innumerable dharanis, a hundred thousand samadhis.

(佛說無量壽經 - 4)    

菩薩經典，究暢要妙，名稱普至，道御十方。無量諸佛，咸共護念。佛所住者，皆已得住。大聖所立，而皆己立。如來道化，各能宣布。為諸菩薩，而作大師。以甚深禪慧，開導眾生。通諸法性，達眾生相。明了諸國，供養諸佛。化現其身，猶如電光，善學無畏之網，曉了幻化之法。壞裂魔網，解諸纏縛。超越聲聞、緣覺之地，得空無相無願三昧。善立方便，顯示三乘。於此化終，而現滅度。亦無所作，亦無所有。不起不滅，得平等法。具足成就無量總持百千三昧。

Vuddyy Qangxsuad Buliong Siursor Qingx (3)

Ix zip sniaa qiukid jiahsit, did diyc ziauzu ee qiongsen, hro sijuw jxig qongdig, henrcud hog-cann. Ix beh suanxqangw Hxuad, lorcud hnuahiw ee ciywiongg, iong jiongxjiongw Hxuad ee iyhhngx laii qiuwjo qapp idi snax jiongw kow. Ix henxbingg vuddy ee iwhamm, qongdig buliong. Ix qycc qra posad jyr qiwzin, hro inx tangx singjiu vnivnii jniawsiong qakgo. Ix beddo sirjiongr, jinxjer qapp qiuwjer byy qigkamw. Ix siauduu jiongwsingx soxu ee huanlyw, jaijingr qokk jiongw qongdig ee qinx, hro inx u qauwgiac ee qongdig. Jitt kuanw bibiau yh did cikliong. 

Posad iulik quer jerje Vut ee qoktow, poxpenwdig duwhen vuddy ee qauwhuar. Soxx siuhing :ee cingjing byy uwuer, tangx vixlun venr qisut :ee, henrcud jiongxjiongw byy qangg ee siongr, liammix javox, liammix jabow, busoxvud venr. Qivunw ee hagbun longxx bingvik liauxted, soxx jyr :ee tangx suii qaqi ee iwsur. Jiaxee jiongww posad iarr si zucuw, hagsip itcer Hxuad, quanwcuanr, hiongtongx, lenrsik, anzenn dirr jinliw diamr lehh. Jiongwsingx byy jit xee byy sriu diyc qamxhuar, dirr busor ee vut ee qoktow lairdew longxx poxpenr henxiongg. M bad dairban iacc cinwcaiw, kyxlenn siurkow ee jiongwsingx. Cincniu dingw:a jiaxee huatmngg, ix itcer longxx uanbuanw did .diyc.

(Buddha Spoken Infinite Life Sutra - 3) 
He enters the town to beg alms; he accepts even rich food to enable the donors to accumulate merit and also to show that he is a field of virtue. Wishing to expound the Dharma, he smiles and so cures the three pains with various Dharma-medicines. He teaches that the aspiration for Enlightenment has immeasurable merit and, by giving predictions to bodhisattvas, he enables them to attain Buddhahood. He demonstrates that he passes into Nirvana, but endlessly brings sentient beings to emancipation. In removing their defilements, planting various roots of virtue and attaining excellent merit, he displays wonderful and inconceivable works.

Furthermore, each of the bodhisattvas in the assembly is able to visit various Buddha-lands and expound teachings of the Way. His manner of practice is pure and undefiled. Just as a magician with his perfect skill can create at will various illusions, including images of man or woman, at will, so the bodhisattva, having thoroughly learned all the methods of emancipation and attained serene awareness of reality, can freely teach and transform beings. He manifests himself everywhere in innumerable Buddha-lands, performing acts of compassion for sentient beings tirelessly and with diligence. He has thus obtained complete mastery of such methods of emancipation.

(佛說無量壽經 - 3) 
入國分衛，獲諸豐膳。貯功德，示福田。欲宣法，現欣笑。以諸法藥，救療三苦，顯現道意，無量功德。授菩薩記，成等正覺。示現滅度，拯濟無極。消除諸漏，植眾德本。具足功德，微妙難量；遊諸佛國，普現道教。其所修行，清淨無穢。譬如幻師，現眾異像。為男為女，無所不變。本學明了，在意所為。此諸菩薩，亦復如是。學一切法，貫綜縷練，所住安諦，靡不感化。無數佛土，皆悉普現。未曾慢恣，愍傷眾生。如是之法，一切具足。

Vuddyy Qangxsuad Buliong Siursor Qingx (2)

Diamr dirr Tusita decc suansuad Dharma(Jniar Hxuad). Ix kiwsag tnidingw ee qiongden laii dirr buxtaix qangwsingx. An' laurbuw jniawvingg vakdoxvnix cutsir, ix liammix tangx qniaa cid vo. Qong'iau ee qngx jiyr sibhongx poxtenha. Buliong ee vudtow cuthen lak jiongw dinxdang. Ix kuix sniax suanqangw qongxx, "Guaw dirr sewqanx si busiong jiwjunx. Shakra qapp Brahma e laii hongrtai. Tenzinn e quisun qapp giongxbong." Ix viauxhen cud sngwsut, bunge, siarsut, qapp kiasut ee jaidiau. Ix pokhak, jiongxjiongw qirsut hiongtongx, dagg kuanw juceh longxx u sik. Ix dirr au huehngg iuguanw, qrangw bxuw cir ge, dirr qiongx-lai, srinx diamr dirr qamxquanx ee siktew qapp kiwbi lairdew. Knuar qnir diyc laurlangg, puawvni :ee, qapp sixlangg, ix liauxgno diyc sewqandai ee busiongg. Ix kiwsag ongqog, jaihur, qapp duarui, zip snuax yc siudy. Kiaa vec bew, jux-aw ee vyxby qiyr langg' tec .dngw .kir. Kiwsag dinquir ee ijniuu, ngua cing siuhing ee snxax. Qra taujangx tir driau, jre dirr ciu-kax, kinkow lak nii, jiauww soxx ingqaix jyr :ee jyr. Henrjai dirr gnow-lyy og sxer sunrtanr jiongwsingx, sinkux iarr u din'aix uwuer, dyrr kir Qimx Hyy lairdew sexik. Tnisinn ad ciurqix hro ix tangx vreh jnriu hnua. U lingsingr ee jiauxkimm qinduer ix ongw dyrdniuu kir. Tnisinn u qamxgno diyc ix ee qijaii, beh viauxiongg ix ee qongqyw. Ix py juvisimx jiapsiu qetsiongg-cauw, suar qra pox dirr poteciu-kax, tiappuann jre lehh, cud lat cud dua qongbingg hro Mara Moongg jai'ngiaw. Mara Moongg duawniaw qnuavingx qapp quanwsiok laii beh qra vikdiog, beh qra ciwtamr. Ix iong diwhui qra dixjer, qra inx hanghok laii did diyc bibiau ee Hxuad (Dharma), singjiu busiong ee qakgo.

Shakra qapp Brahma kunxqiuu, cniaw ix dngw huatlunn. Vut kuix vo qniaa, dua sniax auqiyr. Longr huatqow, cuex huatlee, giaa huatqiamr, qenwdir Hxuad ee huanx-aw, qangxhuad uanxzenn luii decc dann, denrbuw decc sih, iacc ho decc lyc, Hxuad vowsix duwhen. Suwsiongg ixx huat'imx laii hro sewqanx kaigno. Qongbingg poxpenr jiyr dirr buliong ee vudtow, itcer sewqair kiw lak jiongw dinxdang hro xmoo-qxair lunxneh, iydang xmoo ee qiongden. Jiongww moqongx kiongxhongg, byy jit xee byy quisun qapp hanghok. Ix tiah lic siaog ee bxang, siaubet soxu og ee qenwqaiw, qnuaxsnuar soxu huanlyw, pywhuai soxu iogbong ee jenwhyy, giamqinw vyxho Hxuad ee sniadii, packuix Hxuad ee mngg, sew cringx uwuer, hro cingkir henxbingg. Ix hiongtongx jiongxjiongw zip vudhuad, suanqangw liutongx jniawlo ee qauwhuar.

(Buddha Spoken Infinite Life Sutra - 2) 
First, dwelling in the Tusita Heaven, he proclaims the true Dharma. Having left the heavenly palace, he descends into his mother's womb. Soon after he is born from her right side, he takes seven steps. As he does so, an effulgence illuminates everywhere in the ten quarters and innumerable Buddha-lands shake in six ways. Then he utters these words, "I will become the most honored one in the world." Shakra and Brahma reverently attend him, and heavenly beings adore and worship him. He shows his ability in calculation, writing, archery and horsemanship. He is also conversant with the divine arts and well-read in many volumes. In the field outside the palace he trains himself in the martial arts, and at court shows that he also enjoys the pleasures of the senses. When he first encounters old age, sickness and death, he realizes the impermanence of the world. He renounces his kingdom, wealth and throne, and goes into the mountains to practice the Way. After sending back the white horse that he has been riding, together with the jewelled crown and ornaments which he has been wearing, he takes off his magnificent clothes and puts on a Dharma robe. He cuts his hair and shaves his beard, sits upright under a tree and strives at ascetic practices for six years in accord with the traditional way. Since he has appeared in the world of the five defilements, he behaves as the multitude. And as his body appears dirty, he takes a bath in the Golden River. As a god bends a branch down towards him, he is able to climb up the river bank. A divine bird follows him closely to the seat of Enlightenment. A deva takes the form of a youth and, perceiving a favorable sign, respectfully presents him with the auspicious grass. The Bodhisattva compassionately accepts it, spreads it under the Bodhi-tree and sits upon it with his legs crossed. He emits a great flood of light to inform Mara of this. Mara and his army come to attack and tempt him, but he brings them under control with the power of wisdom and makes them all surrender. Then he attains the supreme Dharma and realizes the highest, perfect Enlightenment.

As Shakra and Brahma request him to turn the Wheel of the Dharma, the Buddha visits various places and preaches the Dharma in his thunderous voice. He beats the Dharma-drum, blows the Dharma-conch, brandishes the Dharma-sword, hoists the Dharma-banner, rolls the Dharma-thunder, hurls the Dharma-lightning, brings the Dharma-rain, and bestows the Dharma-gift. At all times, he awakens the world with the sound of the Dharma. His light illuminates countless Buddha-lands, causing the entire world to quake in six ways. It encompasses Mara's realm, shaking his palace, so that he and his host become frightened and surrender. The bodhisattva tears asunder the net of evil, destroys wrong views, removes afflictions, flushes the gutters of desire, protects the Dharma-castle, opens the Dharma-gate, washes off the grime of the passions, and reveals the pure white Dharma. He unifies everything in the Buddha Dharma, and thus proclaims the right teaching. 

(佛說無量壽經 - 2)

處兜率天，弘宣正法，捨彼天宮，降神母胎，從右脅生，現行七步，光明顯耀，普照十方，無量佛土，六種振動，舉聲自稱：「吾當於世，為無上尊，釋梵奉侍，天人歸仰！」示現算計文藝射御，博綜道術，貫練群籍，遊於後園，講武試藝。現處宮中，色味之間。見老病死，悟世非常。棄國財位，入山學道。服乘白馬，寶冠瓔珞，遣之令還。捨珍妙衣，而著法服。剃除鬚髮，端坐樹下，勤苦六年，行如所應。現五濁剎，隨順群生。示有塵垢，沐浴金流。天按樹枝，得攀出池，靈禽翼從，往諧道場，吉祥感徵，表章功祚。哀受施草，敷佛樹下，跏趺而坐。奮大光明，使魔知之，魔率官屬，而來逼試，制以智力，皆令降伏。得微妙法，成最正覺。釋梵祈勸，請轉法輪，以佛遊步，佛吼而吼。扣法鼓，吹法螺，執法劍，建法幢，震法雷，曜法電，澍法雨，演法施，常以法音覺諸世間。光明普照無量佛土，一切世界，六種震動。總攝魘界，動魔宮殿，眾魔攝怖，莫不歸伏。摑裂邪網，消滅諸見，散諸塵勞，壞諸欲塹。嚴護法城，開闡法門。洗灌垢污，顯明清白，光融佛法，宣流正化。  

Vuddyy Qangxsuad Buliong Siursor Qingx (1)

Guaw tniax .diyc .ee si anxnex. Hitt sii, Vuddyy dirr Rajagriha Sniaa ee Lairhiyc Snuax lairdew, ham' jit-bxan nng-cingx xee dua bikiu dauwdin. Inx longxx si dairsingr, longxx u sintongx. Inx ee miaa si: Junjiaw Ajnata-kaundinya, Junjiaw Ashvajit, Junjiaw Vaspa, Junjiaw Mahanama, Junjiaw Bhadrajit, Junjiaw Vimala, Junjiaw Yashodeva, Junjiaw Subahu,  Junjiaw Purnaka, Junjiaw Gavampati, Junjiaw Uruvilva-kashyapa, Junjiaw Gaya-kashyapa, Junjiaw Nadi-kashyapa, Junjiaw Mahakashyapa, Junjiaw Shariputra, Junjiaw Mahamaudgalyayana, Junjiaw Kapphina, Junjiaw Mahakausthilya, Junjiaw Mahakatyayana, Junjiaw Mahacunda, Junjiaw Purna-maitrayaniputra, Junjiaw Aniruddha, Junjiaw Revata, Junjiaw Kimpila, Junjiaw Amogha-raja, Junjiaw Parayanika, Junjiaw Vakkula, Junjiaw Nanda, Junjiaw Svagata, Junjiaw Rahula qapp Junjiaw Ananda. Inx jiaxee longxx si dniuxlyw. 

Qycc Dairsing jiongww posad iarr dauwdin dilehh. Soxu henbingg posad, cincniu Samantabhadra (Poxhenn) Posad, Manjushri Posad qapp Maitreya Posad longxx u jairlai. Qycc u Bhadrapala dingxdingw jap-lak xee henliongg sinwsu. Gauu Suniuu Posad, Sinr Diwhui Posad, Kongbuu Posad, Sintongx Huex Posad, Qngbingg Ing'uix Posad, Jniawsiong Diwhui Posad, Dongrhuanx Diwhui Posad, Jigjing Posad, Jiokguan Diwhui Posad, Pangx Cnxiu Posad, Vyxjongr Ing'uix Posad, Druar Diong'ngx Posad, Jewan Qniavangr Posad, qapp Qaixtuad Posad.

Inx longxx junsiuw Samantabhadra (Poxhenn) Posad ee dikhing, u posad buliong ee hinggii qapp sewguan, dirr itcer qongdig ee jingwhuad anzenn diamr lehh. Inx iong hongven hxuad dirr sibhongx siwqer qniasuaw. Inx jinwzip Vut jingwhuad ee vyxjongr qaur qaxx qiuwqingr hitt hnua, dirr buliong sewqair jniaa jyr Vnivnii Qakgo.

(Buddha Spoken Infinite Life Sutra - 1)

Thus have I heard. At one time the Buddha was staying on the Vulture Peak in Rajagriha with a large company of twelve thousand monks. They were all great sages who had already attained supernatural powers. Among them were the following: the Venerable Ajnata-kaundinya, the Venerable Ashvajit, the Venerable Vaspa, the Venerable Mahanama, the Venerable Bhadrajit, the Venerable Vimala, the Venerable Yashodeva, the Venerable Subahu, the Venerable Purnaka, the Venerable Gavampati, the Venerable Uruvilva-kashyapa, the Venerable Gaya-kashyapa, the Venerable Nadi-kashyapa, the Venerable Mahakashyapa, the Venerable Shariputra, the Venerable Mahamaudgalyayana, the Venerable Kapphina, the Venerable Mahakausthilya, the Venerable Mahakatyayana, the Venerable Mahacunda, the Venerable Purna-maitrayaniputra, the Venerable Aniruddha, the Venerable Revata, the Venerable Kimpila, the Venerable Amogha-raja, the Venerable Parayanika, the Venerable Vakkula, the Venerable Nanda, the Venerable Svagata, the Venerable Rahula and the Venerable Ananda. All of these were Elders.

Mahayana bodhisattvas also accompanied the Buddha, including all those of this Auspicious Kalpa, such as the Bodhisattva Samantabhadra, the Bodhisattva Manjushri and the Bodhisattva Maitreya.There were also the sixteen lay bodhisattvas, such as Bhadrapala, as well as the Bodhisattva Profound Thought, the Bodhisattva Wisdom of Faith, the Bodhisattva Voidness, the Bodhisattva Bloom of Supernatural Power, the Bodhisattva Hero of Light, the Bodhisattva Superior wisdom, the Bodhisattva Banner of Wisdom, the Bodhisattva Tranquil Ability, the Bodhisattva Wisdom of Vows, the Bodhisattva Sweet-smelling Elephant, the Bodhisattva Hero of Treasures, the Bodhisattva Dwelling-in-the-Center, the Bodhisattva Practice of Restraint and the Bodhisattva Emancipation. 

Each of these bodhisattvas, following the virtues of the Mahasattva Samantabhadra, is endowed with the immeasurable practices and vows of the Bodhisattva Path, and firmly dwells in all the meritorious deeds. He freely travels in all the ten quarters and employs skillful means of emancipation. He enters the treasury of the Dharma of the Buddhas, and reaches the Other Shore. Throughout the innumerable worlds he attains Enlightenment.
 

(佛說無量壽經 - 1)

我聞如是。一時，佛住王舍城，耆闍崛山中，與大比丘眾萬二千人俱，一切大聖神通已達，其名曰：尊者了本際、尊者正願、尊者正語、尊者大號、尊者仁賢、尊者離垢、尊者名聞、尊者善實、尊者具足、尊者牛王、尊者優樓頻螺迦葉、尊者伽耶迦葉、尊者那提迦葉、尊者摩訶迦葉、尊者舍利弗、尊者大目犍連、尊者劫賓那、尊者大住、尊者大淨志、尊者摩訶周那、尊者滿願子、尊者離障、尊者流灌、尊者堅伏、尊者面王、尊者果乘、尊者仁性、尊者喜樂、尊者善來、尊者羅云、尊者阿難，皆如斯等上首者也；又與大乘眾菩薩俱，普賢菩薩、妙德菩薩、慈氏菩薩等，此賢劫中一切菩薩；又賢護等十六正士；善思議菩薩、信慧菩薩、空無菩薩、神通華菩薩、光英菩薩、慧上菩薩、智幢菩薩、寂根菩薩、願慧菩薩、香象菩薩、寶英菩薩、中住菩薩、制行菩薩、解脫菩薩；皆遵普賢大士之德，具諸菩薩無量行願，安住一切功德之法，遊步十方，行權方便，入佛法藏究竟彼岸，於無量世界現成等覺。 

Huatqur Qingx (423) - Brahmin

(Nuni) Tangx jai'ngiaw jingg sxer, knuar diyc tniqair qapp dergak, be qycjaiww u snex-siw, uansingg busiong ee diwhui, itcer uanbuanw u singjiu, jitt kuanw :ee guaw qra cxingx juer Brahmin.

(Dhammapada 423 - The Brahmin)

Who knows his former births and sees both heaven and hell, who has reached the end of rebirths, the sage who has attained higher wisdom, one who has attained all accomplishments - him do I call a Brahmin.

(法句經 423 - 婆羅門品)

牟尼能知於前生，並且天界及惡趣，獲得除滅於再生，業已完成無上智，一切圓滿成就者──我稱彼為婆羅門。

Huatqur Qingx (422) - Brahmin

Cincniu Guu Ongg, siongrr junquir, iongxbingw, hensu jenr ngiaa iogbong, jursinx sew cringx (byy uwuer), ixqip u qakgno :ee, guaw qra cxingx juer Brahmin.

(Dhammapada 422 - The Brahmin)

Who is strong, noble, a hero, a great seer, victorious, free from craving, his task finished and is awakened - him do I call a Brahmin.

(法句經 422 - 婆羅門品)

牛王最尊勇猛者，大仙無欲勝利者，浴己（無垢）及覺者──我稱彼為婆羅門。