Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (1)

Guaw tniax .diyc .ee si anxnex. Hitt sii, Bagavan iulik jerje qog decc dorhuar. Qaur Vaisali, diamr dirr u cud huanlok snia'imx ee ciu-kax, u dua bikiu veh-cingx, dua posad snax-bxan lak-cingx, qok’ongg, dairsinn, brahmin, qusu, tenzinn, lringg dringw veh vxo quixsinn, ixqip langg qapp byy sriok langg dringw buliong dairjiongr qiongqingr qra uii lehh. Ix uirr inx suathuad.

(The Sutra of the Master of Healing -- 1)

Thus I have heard: While wandering through many lands to convert the beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree, and with him was a big crowd of beings, including eight thousand monks, thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins, lay-disciples, the eight groups of dragons, and other celestial beings, such as kimnaras and the rest. This infinite mass surrounded him with devotion. He preached to them.

(藥師琉璃光如來本願功德經 --1）

如是我聞。一時薄伽梵遊化諸國。至廣嚴城。住樂音樹下。與大苾芻眾。八千人俱。菩薩摩訶薩三萬六千。及國王。大臣。婆羅門。居士。天龍八部。人非人等。無量大眾。恭敬圍繞。而為說法。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (15)

Hitt sijun, Poxhenn Posad Mahasattva dirr Zulaii binrjingg qongw jitt xee Poxhenn qongxdai dua guan cingjing ee jimgensix liauxau, Kumara Sudhana hnuahiw qaxx tiaur .kiw .laii. Itcer posad iarr longxx dua hnuahiw. Zulaii ylyw qongxx, “Jin’ hyw, jin’ hyw.”

Hitt sijun, Sewjunx ham’ jiongww singwjiaw posad mahasattva enxsuad jitt hy vutkyw-sugi qaixtuad qingxqair busiong ee huatmngg ee sii, Manjusri Posad jyr tauu :ee u jiongww dua posad, qapp ixx singsik ee lak-cingx bikiu; Bilik Posad jyr tauu :ee u hxenn-qiab itcer jiongww dua posad; byy uwuer Poxhenn Posad jyr tauu :ee u jit sxer vow xui, diamr quanwdingw ee jiongww dua posad, ixqip qitax sibhongx jiongxjiongw sewqair poxpenr laii jibhue, itcer cincniu haiw ee vudqog qapp cincniu qik biser din’aix sowliong hiacc je ee jiongww posad mahasattva. Dua diwhui Sariputra qapp Mahamaugalyayana dringw jyr tauu :ee u jerje dua sniabunn, ixqip jerje langg, tenzinn, itcer sewqanx ee dewongg, tnix, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga, sriok langg qapp byy sriok langg :ee dringw itcer dairjiongr tniax diyc vut soxx enxsuad longxx dua hnuahiw, siongsinr, jiapsiu, qapp hongrhingg.

(The Practices and Vows of the Bodhisattva Samantabhadra --15)

When the Bodhisattva Mahasattva Samantabhadra had concluded his great oration on the Great King of Vows, and had recited the pure gathas before the Tathagata, the Kumara Sudhana was overwhelmed with joy, and all the Bodhisattvas enraptured with ecstasy. The Tathagata applauded: “Excellent! Excellent!”. At the assembly where this inconceivable state of emancipation and exalted Dharma was proclaimed, there were present the World Honoured One and a great company of the saints, Bodhisattvas and Mahasattvas, with the Bodhisattva Manjusri at the head of the assembly. The great Bodhisattvas with their fully trained six thousand Bhikkus, were led by the Bodhisattvas Maitreya. All the great Bodhisattvas of the Bhadrakalpa were led by the Bodhisattva Vimala-Samantabhadra. The Ekajati-Pratyeka-Buddhas, who are in the stage of Murdhadhichikata, and the great Bodhisattvas and others of the ten quarters of the various worlds, all were present in this congregation. Great and exalted beings of the ocean of worlds equal in number to the smallest dust-motes of all the worlds, all these were led by the Great Wise One Sariputra, and by the Mahamaugalyayana. There were present also the great Sravakas, Devas, Rulers of the worlds, the Nagas, the Yakas, Gandharvas, Asuras, Garudas, Kinaras, and Mahoragas, Human and sub-human. And the whole multitude on hearing the discourse of the Buddha, were inspired with great joy to faithful observance (of the Vows).

(普賢菩薩十大行願 --15）

爾時普賢菩薩摩訶薩，於如來前，說此普賢廣大願王清淨偈已。善財童子，踴躍無量。一切菩薩，皆大歡喜。如來讚言，善哉善哉。爾時世尊，與諸聖者菩薩摩訶薩，演說如是不可思議解脫境界勝法門時。文殊師利菩薩而為上首。諸大菩薩，及所成熟六千比丘。彌勒菩薩為上首。賢劫一切諸大菩薩。無垢普賢菩薩而為上首。一生補處，住灌頂位，諸大菩薩。及餘十方種種世界，普來集會，一切剎海，極微塵數，諸菩薩摩訶薩眾。大智舍利弗，摩訶目犍連等，而為上首，諸大聲聞。並諸人天，一切世主。天，龍，夜叉，乾闥婆，阿修羅，迦樓羅，緊那羅，摩睺羅伽，人非人等，一切大眾。聞佛所說，皆大歡喜，信受奉行。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (14)

 

Hitt sii, Poxhenn Posad Mahasattva beh dingg qycc suanqangw soxx qongw ee iwsur, quanknuar sibhongx siwqer liauxau dyrr qongw jimgensix:

Soxu sibhongx sewqair lairdew 

Samser itcer langg lairdew ee sraix

Guaw ixx cingjing ee srinx-giw-ir 

Itcer venww lexqingr longxx byy cunx 

Poxhenn ee hinggii qapp sewguan ee uisinn-lat 

Poxpenr henrcud dirr itcer Zulaii binrjingg 

Jit srinx qycc henrcud din'aix sowliong ee srinx

Muixx jit xee venww lexqingr din'aix sowliong ee vut

Dirr muixx jit xee din’aix lairdew u din’aix sowliong ee vut

Qokqog diamr dirr posad jibhue ee dyrdniuu lairdew

Bujin huatqair qapp din’aix iarr qangrkuanw

Cimsinr longxx u jerje vut ciongmuaw

Qokqog ixx cincniu haiw ee itcer imsniax

Poxpenr cud bujin bibiau ee gensuu

Qaur birlaii itcer qiab ee jinrtauu

Janwtanr vut qik cimx cincniu haiw ee qongdig

Iong jerje siongrr hyw siongrr bibiau ee huekox

Qycc u imgak, buah-hniux, qapp iamxsnuar

Zucuw siongrr hyw siongrr jonggiamm ee kiwqu

Guaw laii qiong’iongw jiongww Zulaii

Siongrr hyw ee ihok siongrr hyw ee hniux

Hniubuac, siyx hniux, qapp dingjiog

It’id qra tac .kiw .laii cincniu Sumeru Snuax hiacc quann

Guaw longxx qiong’iongw jiongww Zulaii

Guaw ixx qongxdai cimx cimx liauxqaiw ee simx

Cimsinr itcer samser vut

Longxx ixx Poxhenn ee hinggii qapp sewguan ee lat

Poxpenr qiong’iongw jiongww Zulaii

Guaw ingxzit soxx jy jerje og giap

Longxx in'ui busiw ee tamsimx, uanwhun, qapp cigaii

An’ srinx-giw-ir soxx snix :ee

Itcer guaw dnaxx longxx camwhuew

Sibhongx itcer jiongwsingx

Zirsingg decc yc qapp benw qycc yc :ee

Itcer Zulaii qapp posad

Soxu qongdig guaw longxx suihiw

Sibhongx soxu sewqanx ee dinghuew

Qapp dnaxx jiacc singjiu potee :ee

Guaw henrjai longxx kunxqiuu inx

Dngw busiong bibiau ee huatlenw

Jiongww vut narr beh zip liappuann

Guaw longxx jiokk singsimx laii kunxqiuu

Dna’ brang inx quxdngg diamr lehh 

Cincniu vudqog ee din’aix sowliong hiacc quw ee qiab

Tangx lirig itcer jiongwsingx hro inx kuaiwlok

Soxu ee lexqingr qapp janwtanr qiong’iongw hog

Cniaw vut diamr sewqanx dngw huatlenw

Suihiw, camwhuew, qapp soxu senrqinx

Huehiongr jiongwsingx qapp vuddy

Guaw duer itcer Zulaii decc yc

Siuhak Poxhenn uanbuanw ee hinggii

Qiong’iongw quekir jerje Zulaii

Qapp henrjai sibhongx ee vut

Birlaii itcer tenzinn qapp langg ee sensnix

Itcer sim'ir longxx uanbuanw

Guaw guanrir poxpenr duer samser ee vut hagsip

Soksog tangx singjiu dua potee

Soxu sibhongx itcer ee vudqog

Qongxdai cingjing bibiau jonggiamm

Dirr jerje huerdniuu qra jiongww Zulaii uii lehh

Longxx dirr poteciu ongg erdew

Sibhongx soxu ee jiongwsingx

Guanrir lirkuix iuciuu qapp huanlyw tangx sisiongg anlok

Did diyc qik cim'yrx Jniar Hxuad ee lirig

Bedduu huanlyw longxx byy cunx

Guaw uirr potee siuhing ee sii

Kir dycc jit dy longxx si siokbing

Sisiongg tangx cutqex siulen cingjing ee qaiwlut

Byy uwuer byy pywqair qycc byy lrau

Tenzinn, lringg, iarcex, kumbhanda

Simrjiww langg qapp byy sriok langg :ee

Soxu itcer jiongwsingx ee gixgenn

Guaw longxx iong jerje imx laii uirr inx suathuad

Qutlat siulen cingjing ee paramita

Ingxuanw be sitsiuw potesimx

Dubet soxu uwuer longxx byy cunx

Itcer bibiau ee hinggii longxx singjiu

Dirr soxu gihik ee giap qapp xmoo ee qingxqair

Dirr sewqanx ee dy lairdew did diyc qaixtuad

Kyxviw lenhuex byy jipdiok juiw

Iarr cincniu zidguat byy diamr dirr kongdiongx

Itcer og dy ee kow longxx dubet 

Vingdingw hro itcer jiongwsingx kuaiwlok

Zucuw qingquer vudqog ee din'aix sowliong hiacc je ee qiab

Lirig sibhongx ingxuanw byy jinrtauu

Guaw sisiongg suisun jiongwsingx

Qaur birlaii itcer qiab ee jinrtauu

Ingxuanw siulen Poxhenn qongxdai ee hinggii

Uanbuanw busiong dua potee

Soxu ham’ guaw dauwdin qniaa :ee

Diamr dirr itcer qang huerdniuu

Srinx-kauw-ir ee giap longxx vingdingw

Itcer hinggii qapp sewguan vnii siuhak

Soxu lirig guaw ee senrdiwsig

Uirr guaw henxsi Poxhenn ee hinggii

Sisiongg guanrir ham’ guaw drangg jibhue

Guaw sisiongg snix cud hnuahiw simx

Hibang sisiongg qnir diyc jerje Zulaii

Qapp knuar diyc jerje vut ee qniaw qra uii lehh

Dirr hiax longxx hingx qongxdai ee qiong’iongw

Dirr birlaii qiab ee jinrtauu iarr byy iawsen

Guanrir cisiuw vut soxu bibiau ee Hxuad

Qongbingg henxhen itcer potee ee hinggii

Qiuwqingr cingjing Poxhenn ee dy

Qaur birlaii qiab ee jinrtauu iarr sisiongg siuhak

Guaw dirr itcer jiongxjiongw ee u lairdew

Soxx siulen ee hog qapp diwhui buqiongjin

Sendnia, diwhui, hongven, qapp qaixtuad

Did diyc buqiongjin qongdig ee vyxkor

Muixx jit xee din’aix lairdew u din’aix sowliong ee vudqog

Muixx jit xee vudqog u vutkyw-sugi ee vut

Muixx jit xee vut diamr jingwlangg ee huerdniuu lairdew

Guaw qnir diyc vut itdit decc enxsuad potee ee hinggii

Venww sibhongx jerje cincniu haiw ee vudqog

Muixx jit xee cincniu xmngg-buew qingquer samser

Cincniu haiw ee vudqog qapp cincniu haiw ee qoktow

Guaw venww siuhing qingquer haiw ee qiab

Itcer Zulaii cingjing ee gengiw

Muixx jit xee gengiw longxx u jiongxjiongw imsniax

Suisun jiongwsingx quanwsir ee imsniax

It’id lrauu cud vut cincniu haiw ee venrlun-jaidiau

Samser itcer ee Zulaii

Dirr inx buqiongjin cincniu haiw ee gengiw

Ingxuanw dngw u girliw ee bibiau huatlenw

Guaw iong cimx cimx diwhui poxpenr cimzip liauxqaiw

Guaw tangx cimzip kir birlaii

Dirr itliam qaur itcer qiab ee jinrtauu

Samser soxu itcer qiab

Itliam ee siqanx guaw longxx tangx jinwzip

Guaw dirr itliam qnir diyc samser

Soxu itcer langg lairdew ee sraix

Iarr sisiongg zip vut ee qingxqair lairdew

Cincniu huanwqingw ee qaixtuad qapp uilik

Dirr jit qix qik biser ee xmngg-buew lairdew

Cuthen samser jonggiamm ee vudqog

Sibhongx din’aix sowliong hiacc je ee vudqog cincniu xmngg-buew 

Guaw longxx cimzip zicniaw jonggiamm qycc cingjing

Soxu birlaii jiyr sewqanx ee dingx

Singjiu dy dngw huatlenw hro jiongwsingx gordy

Qiuwqingr vudsu henrcud liappuann

Guaw longxx jen’ongw laii cinqin

Sintongx-lat soksog venww muaw

Poxpenr ee huatmngg venww zip Dairsing ee ligliong

Diwhui qapp sidjenr poxpenr siulen qongdig ee ligliong

Uisinn poxpenr kamr dua jusimx ee ligliong

Venww cingjing, jonggiamm, qapp busiong hokdig ee ligliong

Byy soxx uaxkyr diwhui ee ligliong

Dikdnia, diwhui, qapp hongven jiongxjiongw uilik

Poxpenr tangx jikju potee ee lat

Cingjing itcer senrgiap ee ligliong

Dubet itcer huanlyw ee ligliong

Hanghok itcer xmoo ee ligliong

Uanbuanw Poxhenn soxu hinggii ee ligliong

Poxpenr tangx jonggiamm qapp cingjing cincniu haiw ee vudqog

Qaixtuad itcer cincniu haiw ee jiongwsingx

Gauu hunved soxu cincniu haiw ee Hxuad

Tangx cimzip cincniu haiw ee diwhui 

Poxpenr tangx cingjing jiongxjiongw cincniu haiw ee hinggii

Uanbuanw itcer cincniu haiw ee guan

Cinqin qapp qiong’iongw cincniu haiw ee jiongww vut

Siuhing byy iawsen qingquer cincniu haiw ee qiap

Samser itcer jiongww Zulaii

Busiong potee soxu hinggii qapp sewguan

Guaw longxx qiong’iongw uanbuanw siulen

Ixx Poxhenn ee hinggii jingwgo potee

Itcer Zualii longxx u diongxjuw

Ix ee miaa qiyr jyr Poxhenn Jrunx

Guaw dnaxx huehiongr soxu senrqinx

Guan soxu diwhui qapp hinggii longxx ham’ hex qangrkuanw

Guan srinx-kauw-ir ingxuanw cingjing

Soxu hinggii qapp vudqog iarr qangrkuanw

Zucuw ee diwhui qiyr jyr Poxhenn

Guan guaw ham’ ix vingdingw

Guaw uirr beh cingjing Poxhenn ee hinggii

Qapp Manjusri soxu dua guan

Uanbuanw inx ee surgiap longxx byy cunx

Itdit qaur birlaii ee qiab ingxuanw be iawsen

Guaw soxx siuhing :ee byy hanrliong

Did diyc buliong soxu qongdig

An'unw diamr dirr buliong soxu hinggii lairdew

Tongdat itcer sintongx ee lat

Manjusri iongxbingw ee diwhui

Poxhenn diwhui ee hinggii iarr qangrkuanw

Guaw dnaxx huehiongr soxu senrqinx

Duer inx itcer sisiongg siuhak

Samser jiongww vut soxx janwtanr

Zucuw busiong soxu dua guan

Guaw dnaxx huehiongr soxu senrqinx

Uirr did diyc Poxhenn busiong ee hinggii

Guan guaw beh limjiongx ee sii

Dubet itcer soxu jiongwgai

Tangx qnir diyc hitt xui Amitabha Vut

Jiksii did diyc ongxsingx kir anlok ee vudqog

Guaw qacc ongxsingx kir hitt qog liauxau

Henrjingg singjiu jitt xee dua guan

Itcer uanbuanw longxx byy cunx

Lirig itcer jiongwsingx hro inx hixlok

Hitt xui vut soxu huathue longxx cingjing

Guaw hitt sii dirr lenhuex huawsingx

Cinbak qnir diyc Zulaii buliong ee qngx

Henrjingg qra guaw jyr potee ee qiwzin

Sriu hitt xui Zulaii jyr qiwzin liauxau

Huawsinx busor vah koti

Diwhui ee ligliong qongxdai venww sibhongx

Poxpenr lirig itcer jiongwsingx

Simrjiww qaur hukongx sewqair ee jinrtauu

Jiongwsingx, giap, qapp hunlyw bedjin

Zucuw itcer byy qiongjin ee sii

Guaw ee guan qiuwqingr ingxuanw buqiongjin

Sibhongx soxu buvenx ee vudqog

Iong soxu jonggiamm ee vyxbut qiong’iongw Zulaii

Siongrr hyw ee anlok sisiar hro tenzinn qapp langg

Qingquer itcer vudqog qik biser din'aix sowliong ee qiab

Narr u langg dirr jiaxee dua guan

Jid’err qingquer hni dyrr tangx snix cud sinwsimx

Giongxbong beh qriuu siongrr hyw potesimx

Ix did diyc ee qongdig kacc ngiaa quer jinwjingg hitt xee

Dyrr sisiongg ham' og diwsig li hng hng

Ingxuanw lirkuix itcer og dy

Soksog qnir diyc Zulaii buliong ee qngx

U Poxhenn siongrr hyw ee guan

Jitt xee langg e did diyc hyw siurbing

Jitt xee langg cutsir jyr langg u hyw vyr

Jitt xee langg byy zuarr quw e singjiu

Cincniu hitt xui Poxhenn Posad ee hinggii

Ingxzit in'ui byy diwhui

Soxx jy qik og go jiongw byy qnaiwdng ee jue

Togsiong jitt xee Poxhenn ee dua guan

Itliam soksog longxx siaubet

Jingxjok, jingxlui, qapp guariongg

Siongwtew qapp diwhui longxx uanbuanw

Soxu xmoo qapp guardy berdangr qra huixbet

E kamx did hro samqair soxx qiong’iongw

Soksog vaiwhongw potee dua ciu ongg

Jre .lyc liauxau hanghok jiongww xmoo

Singjiu jniawsiong qakdix dngw huatlenw

Poxpenr lirig itcer jiongwsingx(hamm-iwsig)

Narr u langg duiww jiaxee Poxhenn ee guan

Togsiong, siurcii, qapp enxsuad

Qyxvyr dna’ vut tangx giamrjingr qapp bingvik

Quatding did diyc hyw ee potedy

Narr u langg togsiong jiaxee Poxhenn ee guan

Guaw dna' qongw jiyw vorhun ee senrqinx

Itliam itcer longxx uanbuanw

Singjiu jiongwsingx cingjing guan

Guaw jiaxee Poxhenn digvet ee hinggii

Buvenx ee dua hokdig longxx huehiongr

Poxpenr hibang dimlik ee jiongwsingx

Soksog jen'ongw u buliong qngx ee vudqog

(The Practices and Vows of the Bodhisattva Samantabhadra --14)

Thereupon, the Bodhisattvas Mahasattva Samantabhadra in confirmation of this truth, turning around to the ten quarters, uttered the following stanzas:

I worship all the “Lions among men” of the worlds of the ten quarters and three yugas. With my pure body, speech, and mind, I do homage to them all, without exception. 

By the divine power of the merits and vows of Bodhisattva Samantabhadra, I manifest myself before all Tathagatas. From my original body emanate innumerable bodies, and with each of my bodies I do homage to the innumerable bodies, and with each of my bodies I do homage to the innumerable Buddhas (simultaneously). 

I deeply believe that in a grain of dust there exist countless Buddhas and assemblies of Bodhisattvas. Likewise, that the dust in boundless circles of the Dharma are filled with Buddhas. 

Emitting from the ocean-like infinity all voices, with the wondrous speeches I praise the profound merits and virtues of Buddhas. And (continue to do so) through all aeons in the future.

I present Tathagatas with the best gifts of flowery canopies, banners, garlands, fragrant ointments, and music. 

Again, I offer to Tathagatas the best garments, incenses, lamps, and candles, in an assemblage as high as Mount Sumeru. 

Through my wise understanding and high inspiration, I have profound faith in all Buddhas of the three yugas. By the power of the merits and vows of Bodhisattva Samantabhadra, I adore and serve all Tathagatas without omission. 

The various wickednesses I committed in the past are derived from time without beginning, and through avarice, hatred, and from infatuation of bodily actions, speech, and thoughts, I now repent and abstain from them all. 

Any merit or virtue of all Tathagatas or the Bodhisattvas, the thoroughly learned ones, and the partly learned one of the two Vehicles (Both are the Hinayana School); even of the ordinary beings of the ten quarters, I approve all and am pleased with.

Those pioneers of Bodhi, and the brilliant ones who are to be likened unto a lamp illuminating the worlds of the ten quarters and three yugas, I request them to turn the wondrous wheel of the Dharma. 

When the Buddhas set their minds on the attainment of Nirvana, I earnestly entreat them to remain (in the worlds) for the duration of boundless kalpas, in order to benefit and delight all beings. 

All the treasures of merit and roots of goodness, produced from the Ten-fold Aspiration of Samantabhadra, I shall turn over to all beings in their favour, and in Buddhahood. 

I follow the ways of the Tathagatas, and elaborate the merits of Bodhisattva Samantabhadra in completion. Making offerings out of veneration for the Tathagatas in the ten quarters and of the three generations. 

I desire to carry out the principles of the “Teachers of Devas and Men” to their satisfaction; and I train myself by studying their teachings and quickly reach the goal of great Bodhi. 

The Buddha-countries of the ten quarters are vast, pure and magnificent. There the Tathagatas are surrounded by various assemblies; respectively under each Bodhi-tree, the king of trees.

I wish that the beings in the ten quarters may be free from passions and afflictions and be always happy; may they acquire the deep profit of the right Dharma; may they tear out the passions even to the very root. 

When I strove for the attainment of Bodhi, I was able to gain the Purvanivasanu Smritidjnana (supernormal power of remembering previous lives and karmas), in all worlds wheresoever I was born; and during each of my pre-existences I attained the same knowledge. Always I joined the order, observed the pure precepts strictly, without stain or leakage (Anasravah).

There are Devas, Nagas, yakas, kumbhandas, men and subhumans etc., to whom I preach the law, by using various voices befitted to their native languages. 

Diligently cultivating the pure paramitas, I forget not the Bodhi-heart. Annihilating hindrances and defilements without exception, I achieved all the marvelous merits. 

I am able to free myself from worldly life and the environment of maras, just as the lotus flower shoots up from the water, but is not wetted thereby; and as the sun and moon appear in the void, but abide not in it.

I relieve the distress of the beings of all evil realms, and equally bestow happiness on them. I continue to do so throughout the lapse of boundless kalpas, and in the extent of the ten quarters of the Universe. The benefits for all are eternal, and omnipresent. 

I will always be harmonious to the beings and render them aid, and will continue such doings throughout all coming kalpas. And I will cherish the great merits of Samantabhadra, and perfect the supreme great Bodhi thereby. 

All my fellow devotees shall be gathered together from all parts. Our bodily, speech, mental deeds are equivalent to one another. We study the same doctrine and vows together. 

Any well-learned man, who shows me the practice of the vows of Samantabhadra, thus benefits me. I wish always to be in his company. May he be pleased with me. 

I desire to see the Tathagatas often, and also their retinue, the sons of Jina. I will make vast offerings of veneration to them in all coming Kalpas without cessation or indolence. 

I desire to magnify and expand all the activities of Bodhi, by applying the wondrous Dharma of Buddhas. Perfecting the pure doctrine of Samantabhadra by studying and practicing it throughout all the coming kalpas.

Among all the beings (or Sarvastivadah), I will cultivate merits and wisdom boundlessly. Thereby I will gain a never-exhausting store of Samadhi, Prajna , Upaya, and multi-moksa. 

A single grain of dust contains therein the incalculable countries. In each country dwell incalculable Buddhas; each Buddha is surrounded by many assemblies. I see them constantly performing the practice of Bodhi.

Throughout the ocean-like system of worlds, and the ocean-like gathering of the Buddhas of the ten quarters, whereof each hair-point appears an ocean-like system of the three yugas. I will cultivate my merit by passing through all these oceans, and (continue to do so) for the period of an ocean of kalpas. 

The speeches of all Tathagatas are pure and clear. Each word comprises the ocean of all voices, and respectively swelling the ocean of the orations of Buddhas. In order to preach the Dharma for the beings according to their understanding and pleasure, (the various forms of speech are applied). 

All the Tathagatas of the three ages possess the ocean of everlasting speech, and constantly rotate the wheel of the wonderful meaning of truth. Such I thoroughly fathomed by my profound wisdom. 

I can clearly behold the state of the future, and combine all coming kalpas into a single thought. I penetrate all the kalpas of the three ages thoroughly in a mental flash of vision.

I can foresee the three ages by one thought. Those who are called “Lion among Men” also can enter the Buddha-state, as it were in a phantasm or vision, and that power enables them to reach the stage of emancipation. 

From the smallest breadth as that of the point of a hair, come forth the magnificent and holy countries of the three yugas. I penetrate deeply all the innumerable, magnificent, and pure countries of the hairpoints of the ten quarters. 

I come into contact with those who shall be the light of the world in the future; who will be enlightened, and will turn the wheel of Dharma to awaken all beings. They will enter into Nirvana after having perfected their Buddha-works; with all of these I will be friendly. 

(May I possess the following powers): the power of Abhidjna which goes over every part (of the world) with supernormal speed; the power of Mahayana which penetrates the universal gate of all directions; the power of merits and virtues which is wisely and widely cultivated; and power of great compassion which shelters all who come for that refuge through the Divinity and Grace (of the Buddhas). 

(Again), the power of blessing dignifies and purifies every part (of the world). The power of wisdom is independent, is attached to nothing, and abides nowhere. The power of concentrated immobility of meditation (Samadhi), wisdom (Prajna), and expedient means (Upaya), are endowed with supernormal might. The power of Bodhi is in the positive and accumulative nature, throughout every part. 

(Also), the power of purity refines all meritorious deeds. The power of destruction destroys all passions (klesas). The power of conquest subdues all maras. The power of fulfillment perfects the merits of Samantabhadra. 

(I wish to extend my power in the following directions): may I be able to purify and embellish the ocean of all the worlds. May I emancipate all beings from the ocean (of life and death). May I be able to discern the ocean of various Dharmas. May I be able to enter deeply into the ocean of wisdom. 

(Also), may I be able to purify the ocean of all conduct. May I fulfill the ocean of all wishes in perfection. May I be in close touch with, and serve, the ocean of Buddhas. Shall I cultivate and cherish the principle without weariness, through the duration of an ocean of kalpas. 

All the Tathagatas of the three yugas have their exalted activities and vows of Bodhi, which I fully practice in their adoration as my offerings. I shall be enlightened by the conduct of Samantabhadra.

All the Tathagatas have their eldest son (of the Dharma), whose name is Samantabhadra. I now turn all my good roots towards the attainment of wisdom and behavior, may I be tantamount to the Bodhisattva Samantabhadra in all his qualities. 

I wish that my body, speech, and thoughts always be pure, and that the behavior of others of the various worlds may be the same. Whosoever possesses such wisdom is entitled “Samantabhadra”. I wish that I shall be equivalent to him in every quality. 

For the purpose of purifying all my virtues of Samantabhadra; and the great vows of Manjusri, may I fulfill all those duties to the uttermost without any omission. May I continue my task through the coming kalpas without weariness. 

My cultivation of merit is boundless, therefore have I acquired boundless good deeds. I aside myself in the boundless virtues; and attained the high understanding of all supernormal powers. 

I now turn over my accumulated virtues towards the attainment of the brave (or sharp) advance of Manjusri, and the wise conduct of Samantabhadra. May I follow the ways of them and study ceaselessly. 

I now devote my merits on the expectation of gaining the most excellent conduct of Samantabhadra. Such great vows will be praised by the Buddhas of the three generations. 

I wish that at the approach of death I may annihilate all hindrances, thus I may be able to see the Buddha Amitabha face to face; so that with His aid, I may go and be reborn in (His) Peaceful and Happy World. 

Upon my rebirth in that world, I shall actually fulfill my great aim, realize my every wish without any omission, and offer the benefits and happiness to all beings. 

The members of the assembly of that Buddha are pure and holy. Even so am I, springing into existence by (apparitional) birth from the pure and holy flower of the lotus, and seeing face to face the Tathagata of Infinite Splendour. In His presence, I shall receive assurance of my destiny to attain Bodhi, namely Vyakarana (i.e. the Buddha announces that so and so will become a Buddha at such and such a time).

When I have been favoured by that Tathagata with the Prediction, then I reveal myself by transformation into incalculable bodies of myriad of koties in number, being possessed of great power and wisdom extending over the ten quarters, in order to benefit the various beings in all worlds. 

When the infinitude of the universe comes to an end; beings and their karmas and passions all are ended; nevertheless, my vows of aspiration are ultimately and solely endless. 

He who offers the precious gifts, produced from the boundless countries of the ten quarters, in honour of Tathagatas; and offers the best enjoyments to the devas and human beings, for a duration of kalpas equal in number to the finest atoms of dust composing all the worlds, make merits beyond computation. 

(On the other hand) he who upon hearing of this King of unique Vows, and thus being awakened to faith with the intention of seeking the wonderful Bodhi in fervent aspiration, will acquires merits in consequence thereof which are still greater, (than the former one).

Thus he will keep afar from wicked advisers, and never sink into any of the evil realms. Moreover, he will soon see the Tathagata of Infinite Light. These are all the results of the wonderful Vows of Samantabhadra. 

Such a person will easily be born in the human world, and enjoy an excellent life of longevity. He will soon attain the Bodhisattvahood of Samantabhadra. 

In past times, owing to the lack of wisdom, (I) have committed the most wicked five deadly sins (Pantchanantarya). These will be expiated in a moment of thought, by reciting this great king of Vows of Samantabhadra. 

(If he wishes to be born in the human or deva worlds), he is certain to be a member of the highest race, perfecting with noble lineaments, and wisdom. No enemies of other religions or maras, can subdue him. Moreover he is worthy to be adored by the triple worlds. 

Hasten to the king of great trees, the tree of Bodhi. Sitting there, subdue the maras. Attain enlightenment and turn the wheel of Dharma, in order to benefit all sentient beings. 

If there be anyone who observes, recites, and preaches the vows of Samantabhadra, the result thereof none is able to estimate, except the Buddhas. He infallibly will attain the supremacy of Bodhi. 

Whosoever recites the Vows of Samantabhadra, I affirm that, having planted good roots, at least they will bring every quality (of Dharma) into completion by a single thought, and finally will be able to deliver the beings, so as to fulfill his pure vows. 

My practice of the unique Vows of Samantabhadra, from which boundless and marvelous blessedness is produced, are all to be turned over to the beings who are deeply sunken (into the sea of pain and sorrows, or of birth and death). Wishing them all to be delivered, I pray that they may soon attain to the country of the Buddha of Infinite Splendour.

(普賢菩薩十大行願 --14）

爾時普賢菩薩摩訶薩，欲重宣此義，普觀十方而說偈言。

所有十方世界中 三世一切人師子

我以清淨身語意 一切遍禮盡無餘

普賢行願威神力 普現一切如來前

一身復現剎塵身 一一遍禮剎塵佛

於一塵中塵數佛 各處菩薩眾會中

無盡法界塵亦然 深信諸佛皆充滿

各以一切音聲海 普出無盡妙言辭

盡於未來一切劫 讚佛甚深功德海

以諸最勝妙華鬘 伎樂塗香及傘蓋

如是最勝莊嚴具 我以供養諸如來

最勝衣服最勝香 末香燒香與燈燭

一一皆如妙高聚 我悉供養諸如來

我以廣大勝解心 深信一切三世佛

悉以普賢行願力 普遍供養諸如來

我昔所造諸惡業 皆由無始貪嗔癡

從身語意之所生 一切我今皆懺悔

十方一切諸眾生 二乘有學及無學

一切如來與菩薩 所有功德皆隨喜

十方所有世間燈 最初成就菩提者

我今一切皆勸請 轉於無上妙法輪

諸佛若欲示涅槃 我悉至誠而勸請

唯願久住剎塵劫 利樂一切諸眾生

所有禮讚供養福 請佛住世轉法輪

隨喜懺悔諸善根 迴向眾生及佛道

我隨一切如來學 修習普賢圓滿行

供養過去諸如來 及與現在十方佛

未來一切天人師 一切意樂皆圓滿

我願普隨三世學 速得成就大菩提

所有十方一切剎 廣大清淨妙莊嚴

眾會圍繞諸如來 悉在菩提樹王下

十方所有諸眾生 願離憂患常安樂

獲得甚深正法利 滅除煩惱盡無餘

我為菩提修行時 一切趣中成宿命

常得出家修淨戒 無垢無破無穿漏

天龍夜叉鳩槃茶 乃至人與非人等

所有一切眾生語 悉以諸音而說法

勤修清淨波羅密 恆不忘失菩提心

滅除障垢無有餘 一切妙行皆成就

於諸惑業及魔境 世間道中得解脫

猶如蓮華不著水 亦如日月不住空

悉除一切惡道苦 等與一切群生樂

如是經於剎塵劫 十方利益恆無盡

我常隨順諸眾生 盡於未來一切劫

恆修普賢廣大行 圓滿無上大菩提

所有與我同行者 於一切處同集會

身口意業皆同等 一切行願同修學

所有益我善知識 為我顯示普賢行

常願與我同集會 於我常生歡喜心

願常面見諸如來 及諸佛子眾圍繞

於彼皆興廣大供 盡未來劫無疲厭

願持諸佛微妙法 光顯一切菩提行

究竟清淨普賢道 盡未來劫常修習

我於一切諸有中 所修福智恆無盡

定慧方便及解脫 獲諸無盡功德藏

一塵中有塵數剎 一一剎有難思佛

一一佛處眾會中 我見恆演菩提行

普盡十方諸剎海 一一毛端三世海

佛海及與國土海 我遍修行經劫海

一切如來語清淨 一言具眾音聲海

隨諸眾生意樂音 一一流佛辯才海

三世一切諸如來 於彼無盡語言海

恆轉理趣妙法輪 我深智力普能入

我能深入於未來 盡一切劫為一念

三世所有一切劫 為一念際我皆入

我於一念見三世 所有一切人師子

亦常入佛境界中 如幻解脫及威力

於一毛端極微中 出現三世莊嚴剎

十方塵剎諸毛端 我皆深入而嚴淨

所有未來照世燈 成道轉法悟群有

究竟佛事示涅槃 我皆往詣而親近

速疾週徧神通力 普門遍入大乘力

智行普修功德力 威神普覆大慈力

遍淨莊嚴勝福力 無著無依智慧力

定慧方便威神力 普能積集菩提力

清淨一切善業力 摧滅一切煩惱力

降服一切諸魔力 圓滿普賢諸行力

普能嚴淨諸剎海 解脫一切眾生海

善能分別諸法海 能甚深入智慧海

普能清淨諸行海 圓滿一切諸願海

親近供養諸佛海 修行無倦經劫海

三世一切諸如來 最勝菩提諸行願

我皆供養圓滿修 以普賢行悟菩提

一切如來有長子 彼名號曰普賢尊

我今迴向諸善根 願諸智行悉同彼

願身口意恆清淨 諸行剎土亦復然

如是智慧號普賢 願我與彼皆同等

我為遍淨普賢行 文殊師利諸大願

滿彼事業盡無餘 未來際劫恆無倦

我所修行無有量 獲得無量諸功德

安住無量諸行中 了達一切神通力

文殊師利勇猛智 普賢慧行亦復然

我今迴向諸善根 隨彼一切常修學

三世諸佛所稱嘆 如是最勝諸大願

我今迴向諸善根 為得普賢殊勝行

願我離欲命終時 盡除一切諸障礙

面見彼佛阿彌陀 即得往生安樂剎

我既往生彼國已 現前成就此大願

一切圓滿盡無餘 利樂一切眾生界

彼佛眾會咸清淨 我時於勝蓮華生

親睹如來無量光 現前授我菩提記

蒙彼如來授記已 化身無數百俱胝

智力廣大遍十方 普利一切眾生界

乃至虛空世界盡 眾生及業煩惱盡

如是一切無盡時 我願究竟恆無盡

十方所有無邊剎 莊嚴眾寶供如來

最勝安樂施天人 經一切剎微塵劫

若人於此勝願王 一經於耳能生信

求勝菩提心渴仰 獲勝功德過於彼

即常遠離惡知識 永離一切諸惡道

速見如來無量光 具此普賢最勝願

此人善得勝壽命 此人善來人中生

此人不久當成就 如彼普賢菩薩行

往昔由無智慧力 所造極惡五無間

誦此普賢大願王 一念速疾皆消滅

族姓種類及容色 相好智慧咸圓滿

諸魔外道不能摧 堪為三界所應供

速詣菩提大樹王 坐已降服諸魔眾

成等正覺轉法輪 普利一切諸含識

若人於此普賢願 讀誦受持及演說

果報唯佛能證知 決定獲勝菩提道

若人誦此普賢願 我說少分之善根

一念一切悉皆圓 成就眾生清淨願

我此普賢殊勝行 無邊勝福皆迴向

普願沉溺諸眾生 速往無量光佛剎

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (13)

Qycc u, jitt xee langg limjiongx ee sii, juewau hitt diap, soxu kiwquanx hai hai .kir, itcer cinsiok longxx diyhh siar li, itcer uiser longxx siausid. Huwjyr ee singsiong qapp dairsinn, qiongx-lai qapp sniaa-gua, cnxiu, bew, qapp jre ee ciax, ixqip dinvyw qapp vyxkor, cincniu jiaxee itcer be qycc siongsuii. Dna’ jiaxee dua guan be siy’ siar li, bylun dirr simxmih sii, e dirr taujingg inxdy, jit diap quw, dyrr tangx ongxsingx kir Qiglok Sewqair. Qaur liauxau, ix tangx qnir diyc Amitabha Vut, u Manjusri Posad, Samantabhadra (Poxhenn) Posad, Avalokitesvara (Quanx Jurjai) Posad, qapp Bilik Posad dringw qra uii lehh. Jiaxee posad, siongwmau duanjongx qycc u uigiamm, qongdig uanbuanw. Hitt xee langg knuar diyc qaqi an’ lenhuex huawsingx, siurr vut jyr qiwzin. Ix virr jyr qiwzin liauxau, qingquer busor vaccingbanrig nayuta ee qiab, poxpenr dirr sibhongx qongw be jin ee sewqair, ixx diwhui ee lat suisun jiongwsingx ee simx laii hro inx did diyc lirig. Quer byy zuarr quw, ix tangx jre dirr potee dyrdniuu, hanghok xmoo ee qundui, singjiu jniawdingw jniawqag, dngw bibiau ee huatlenw, tangx hro vudqog qik biser din’aix sowliong hiacc je ee sewqair ee jiongwsingx huad potesimx, qycc jiauww inx ee qinsingr laii qauwhuar, hro inx ee senrqinx singsik, simrjiww qaur haiw ee jinrtauu hiacc quw ee birlaii qiab, iarr longxx decc siwqer lirig itcer jiongwingx.

Senrlamjuw! Hiaxee jiongwsingx tniax .diyc liauxau u siongsinr jiaxee dua guan, siurcii, togsiong, qapp siwqer qongw ho’ngg tniax, soxu qongdig, druu kir Vut Sewjunx, qitax :ee byy langg jaix. Soxiw linw tniax diyc jiaxee dua guan, m tangx snix cud huaigii, diyhh jiapsiu. Jiapsiu liauxau, e tangx tak, tak liauw e tangx vuerliam, vuerliam liauw e tangx siurcii, simrjiww causiaw, siwqer qongw ho’ngg tniax. Jiaxee langg dirr itliam-jiqanx, soxu hinggii qapp sewguan longxx did diyc singjiu, soxx did .diyc ee hokdig jikju, buliong-buvenx, tangx dirr huanlyw ee dua koxhaiw lairdew qiuwjer jiongwsingx hro inx cutlii, hro inx longxx tangx ongxsingx kir Amitabha Vut ee Qiglok Sewqair."

(The Practices and Vows of the Bodhisattva Samantabhadra --13)

Again, when such a person comes to die, and at the last ksana (moment) approaches death, all his sense-organs perish, all kinsmen and relatives are abandoned, all influences are lost, his state-ministers and courtiers (are departed), trappings of the inner or outer palaces, elephants and horses, carriages, jewels and the treasurerepositories, all such are left behind. However, the King of Vows, will be his sole companion, and will forsake him not, but at all times will go before him and lead him to Sukhavati, the World of Highest Happiness (the land of Buddha Amitabha). In a ksana, having already reached that Buddha-land and been re-born there, upon his arrival he sees the Buddha Amitabha, surrounded by the Bodhisattvas Manjusri , Samantabhadra, Avalokitesvara, Maitreya, and others. These are of magnificent form and noble appearance, and are perfected with all virtues and merits. While the man (the vower), finds himself born from the lotus flower, and favoured by the Buddha with the prediction (Vyakarana) (of attaining Buddhahood in the future). After having received the Vyakarana, he will pour out the power of his wisdom to benefit all beings according to their (faith, or the strength of their) mind. Such deeds shall be performed throughout the ten quarters of infinite and innumerable worlds. Soon he will be sitting in the Bodhi-mandala, quelling the forces of maras, attaining enlightenment, and rotating the wondrous Wheel of Dharma. So will he enable the innumerable worlds of Buddha-lands, in number as the infinitesimal dust-motes, to direct their minds towards the attainment of Bodhi, according to their ability and nature being brought to maturity thereby. And so he will continue (such doings) throughout coming Kalpas, and thus widely benefit all beings. 

O Noble-minded Man, whosoever of the multitude has awakened faith on hearing this Great King of Vows, observes, reads, recites, and widely preaches it to others, the merits produced thereby, none but the Buddha can estimate. Therefore, you should allow no doubts to cloud your minds on hearing this King of Vows, but carefully accept, read, recite, and put the teaching into actual practice, and publish it to others. Such persons will attain to the fulfillment of this vow by a single thought, and their accumulation of bliss acquired therefrom is boundless. It can deliver all beings from the great ocean of pain and sorrow, and ensure their re-birth in the Paradise of Buddha Amitabha."

(普賢菩薩十大行願 --13）

又復是人臨命終時，最後剎那。一切諸根悉皆散壞。一切親屬悉皆捨離。一切威勢悉皆退失。輔相大臣，宮城內外，象馬車乘，珍寶伏藏，如是一切，無復相隨。唯此願王，不相捨離。於一切時，引導其前，一剎那中，即得往生極樂世界。到已，即見阿彌陀佛。文殊師利菩薩。普賢菩薩。觀自在菩薩。彌勒菩薩等。此諸菩薩，色相端嚴，功德具足，所共圍繞。其人自見生蓮華中，蒙佛授記。得授記已，經於無數百千萬億那由他劫，普於十方不可說不可說世界，以智慧力，隨眾生心，而為利益。不久當坐菩提道場。降服魔軍。成等正覺。轉妙法輪。能令佛剎極微塵數世界眾生，發菩提心。隨其根性，教化成熟。乃至盡於未來劫海，廣能利益一切眾生。善男子，彼諸眾生，若聞若信此大願王，受持讀誦，廣為人說，所有功德，除佛世尊，餘無知者，是故汝等聞此願王，莫生疑念，應當諦受。受已能讀。讀已能誦。誦已能持。乃至書寫，廣為人說。是諸人等，於一念中，所有行願，皆得成就。所獲福聚，無量無邊。能於煩惱大苦海中，拔濟眾生，令其出離，皆得往生阿彌陀佛極樂世界。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (12)

Senrlamjuw, jex si posad mahasattva jap jiongw dua guan, tangx qongw u uanbuanw. Narr jiongww posad dirr jiaxee dua guan u suisun zip .kir, dyrr tangx hro itcer jiongwsingx ee senrqinx singsik, hro inx tangx suisun anuttara-samyak-sambodhi, dyrr tangx singjiu uanbuanw ee Poxhenn Posad cincniu haiw hiacc kuacdua ee soxu hinggii qapp sewguan. Soxiw qongxx senrlamjuw, liw dirr jitt xee dyrliw ingqaix zucuw zinrdix. 

Narr u senrlamjuw iacc senrluxzinn iong muaw sibhongx buliong buvenx qongw be jin ee vudqog cincniu qik biser din’aix sowliong hiacc je ee itcer sewqair siongrr bixbiau ee cid jiongw vyw ixqip jiongw langg qapp tenzinn siongrr hyw ee anlok vowsix hro liw soxx qongw ee itcer sewqair soxu jiongwsingx, qiong’iongw liw soxx qongw ee itcer sewqair jiongww vut qapp posad, qingquer liw soxx qongw ee vudqog cincniu qik biser din’aix sowliong hiacc je qiab, siy’ suar byy dng. Narr u langg tniax diyc jiaxee guan, qingquer hnirkangx liauxau ee soxu qongdig, jinwjingg soxx did .diyc ee qongdig, vah hunx vutqib id, cingx hunx vutqib id, simrjiww upanisandth hunx iarr vutqib id. 

Iacc si u langg u cimsinr, duiww jiaxee dua guan u siurcii, togsiong, simrjiww causiaw jit siuw sir qxur ee jingensix, ix tangx soksog dubet go jiongw byy qnaiwdng ee giap. Soxu sewqanx srinx qapp simx ee vni, jiongxjiongw koxnauw, simrjiww vudqog qik biser din’aix sowliong hiacc je ee itcer og giap longxx did diyc siauduu. Itcer xmoo ee qundui, iarcex, raksa, iacc kumbhanda, iacc pisaca, iacc bhuta dringw limx huih jiac bah, soxu hiong'og ee quixsinn longxx uanxlii,  ursii inx qycc e huatsimx laii cinqin qapp siuxho. Soxiw narr u langg togsiong jiaxee guan, dirr sewqanx decc qniaa longxx byy jiongwgai, cincniu kongdiongx ee guec, be virr ox hunn jac .diyc. Ix virr jiongww posad soxx cingjanr, virr itcer langg qapp tenzinn lexqingr, virr itcer jiongwsingx qiong’iongw. Jitt xee senrlamjuw u hyw hyw unriong jitt xee langg ee srinx, uanbuanw Poxhenn soxu qongdig, quer byy zuarr quw tangx cincniu Poxhenn Posad, soksog did diyc singjiu bibiau ee siksinx, u snax-jap-zi jiongw dairdionghux ee siongr. Narr cutsir jyr langg iacc tenzinn, soxx diamr ee soxjai, siongsiongg diamr huwquir ee qajok, tangx pywhuai itcer og dy, tangx uanxlii itcer pnaiw ving'iuw, tangx hanghok itcer guardy, tangx qaixtuad itcer huanlyw. Cincniu sraix ongg hanghok soxu kimsiur, e kamx did sriu itcer jiongwsingx qiong’iongw.

(The Practices and Vows of the Bodhisattva Samantabhadra --12)

O Noble-minded Man, such is the Ten-fold Great Vow of all Bodhisattvas and Mahasattvas, in completion. The Bodhisattvas who achieve the performance of these Vows, will lead all beings to the fruition (of Bodhi), and attainment of Anuttara-Samyak-Sambodhi. He (whomsoever is a Bodhisattva), can fulfil the ocean of Vows of Bodhisattva Samantabhadra; therefore, O Noble-minded Man, thou shouldst comprehend the truth, (and attain thereto). If a noble-minded man or woman filled the incalculable Buddha-spheres in unutterable and innumerable number, equal to the dust-motes of the ten quarters, with the seven exquisite gems and with the highest joys of men and devas offer all as gifts to the beings of all worlds. And offered the same in adoration to the Buddhas and Bodhisattvas of all worlds; and continued such offerings for a period of kalpas of Buddha-countries, equal to the dust-motes of the universe in number, and so produced great stores of merit. (Yet such an offering would be infinitesimal) in comparison with the merit acquired by one who has only listened to the very king of Vows. The measure of the stock of merit of the former one, would not equal one hundredth part (of the latter); nay, not one thousandth part, even not to an upanisandth part of the merit (of the latter). Again, whosoever has profound faith in this great Vow, and will accept, recite, or write, even one gatha of four lines only, such will quickly expiate the five deadly sins, and all physical illness, or mental anguish, and afflictions of the (mundane) world, even his sinful deeds equal to the dustmotes of all Buddha-lands in number, will all be blotted out. All malignant forces, yakas, raksasas, Kumbhandas , pisacas, bhutas, vampires (the blood-suckers) and cannibals, all such evil spirits will keep afar from him, or even willingly protect him (by acting as his tutelary gods). Therefore, he who recites these Vows will have no obstacles (to impede his progress) wherever he goes in the world, as the moon comes out from the hazy clouds. Praised by Buddhas and Bodhisattvas; he will be honored by men and devas, and adored by all beings. This nobleminded man is well incarnated in a human body, and has brought to perfection all the merits and virtues of Bodhisattva Samantabhadra. He will soon become like the Bodhisattva Samantabhadra, with the glorious body of bliss, resplendent with the thirty-two attributes of a hero. If he be born in the deva or human worlds, such a one will always be born into most noble class; and he will destroy all evil influences, and keep away from wicked friends. He will be free from all passions; he will conquer the men of wrong doctrines, he will be like unto the King of Lions, able to subdue all animals; he deserves to receive gifts from all beings.

(普賢菩薩十大行願 --12）

善男子，是為菩薩摩訶薩十種大願，具足圓滿。若諸菩薩於此大願隨順趣入，則能成熟一切眾生。則能隨順阿耨多羅三藐三菩提。則能成滿普賢菩薩諸行願海。是故善男子，汝於此義，應如是知。若有善男子善女人，以滿十方無量無邊不可說不可說佛剎極微塵數一切世界上妙七寶，及諸人天最勝安樂，佈施爾所一切世界所有眾生，供養爾所一切世界諸佛菩薩，經爾所佛剎極微塵數劫相續不斷，所得功德。若復有人，聞此願王，一經於耳，所有功得，比前功德，百分不及一，千分不及一，乃至優波尼沙陀分亦不及一。或復有人以深信心，於此大願受持讀誦，乃至書寫一四句偈，速能除滅五無間業。所有世間身心等病，種種苦惱，乃至佛剎極微塵數，一切惡業，皆得銷除。一切魔軍，夜叉羅剎，若鳩槃荼，若毗捨闍，若部多等，飲血啗肉，諸惡鬼神，悉皆遠離。或時發心親近守護。是故若人誦此願者，行於世間，無有障礙。如空中月，出於雲翳。諸佛菩薩之所稱讚，一切人天皆應禮敬，一切眾生悉應供養。此善男子，善得人身，圓滿普賢所有功德。不久當如普賢菩薩，速得成就微妙色身，具三十二大丈夫相。若生人天，所在之處，常居勝族。悉能破壞一切惡趣。悉能遠離一切惡友。悉能制伏一切外道。悉能解脫一切煩惱。如師子王，摧伏群獸，堪受一切眾生供養。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (11)

Qycc u, senrliamjuw! Qongw diyc poxpenr huehiongr, an’ derr id guan lexqingr qaur suisun, soxu qongdig longxx huehiongr hro soxu huatqair qapp hukongx ee sewqair ee itcer jiongwsingx. Hibang hro jiongwsingx sisiongg did diyc anlok, byy jiongxjiongw puawvni ee tongwkow. Beh jyr og :ee longxx be singqongx. Soxx sriux ee senrgiap longxx jin’ qinw singjiu. Itcer kir og dy ee mngg longxx qnuaix .kiw .laii, kuix langg, tenzinn, qapp liappuann dringw ee jniawlo. Narr jiongwsingx in’ui jikju jerje og giap, soxx qamxingr itcer qik dang ee koxqyw, guaw longxx dairter singsiu, hro hiaxee jiongwsingx longxx did diyc qaixtuad, qiuwqingr singjiu busiong potee. 

Posad zucuw soxx siuhak huehiongr. Hukongx ee sewqair qiongjin, jiongwsingx ee sewqair qiongjin, jiongwsingx ee giap qiongjin, qapp jiongwsingx ee huanlyw qiongjin, guaw jitt hy huehiongr 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 --11)

Again, O Noble-minded Man, what signifies “Turning over all one’s merits (to benefit all sentient beings)”? This means that all one’s merits acquired from the commencement of paying the highest homage to all Buddhas, and serving the needs of all beings, shall be transferred to all beings throughout the Dharma-worlds and immeasurable spaces of the universe, wishing them to be happy and free from affliction or illness. All their evil projects will fail, and all their virtuous intentions will be quickly achieved. Close the door against evil, and open the right path of Nirvana to men and devas. If the beings are suffering the most terrible tortures in expiation of their accumulated evil doings, I will substitute myself and take upon myself the sufferings that their evil deeds have bought upon them, so shall they be released (from evil deeds), and finally attain the supreme Bodhi. Thus do all the Bodhisattvas devote themselves to the cultivation of virtue and merit, and turn the rewards over to the benefit of all beings.

My loving embrace of all beings is eternal. Even though the void of space has ended, (or) the worlds of beings, (or) the karmas of beings, (or) the sorrows of beings all have ended, yet my compassion for all beings, by turning over my rewards of merit to them is endless. Thought succeeds thought without interruption, and in bodily, vocal, and mental deeds, without weariness.

(普賢菩薩十大行願 --11）

復次善男子，言普皆迴向者，從初禮拜，乃至隨順，所有功德，悉皆迴向盡法界虛空界，一切眾生。願令眾生常得安樂，無諸病苦。欲行惡法，皆悉不成。所修善業，皆速成就。關閉一切諸惡趣門。開示人天涅槃正路。若諸眾生，因其積集諸惡業故，所感一切極重苦果，我皆代受。令彼眾生，悉得解脫，究竟成就無上菩提。菩薩如是所修迴向，虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此迴向無有窮盡。念念相續，無有間斷。身語意業，無有疲厭。

Poxhenn Posad Jap Dua Hinggii qapp Sewguan (10)

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。