Shurangama Qingx (id-8)

Vuddyy qra Ananda qongw, "Dyrr cincniu liw soxx qongw :ee, srinx dirr qangxdngg, tang'axmngg kuix kuix tangx knuar diyc hng hng ee ciurnaa. Marr u jiongwsingx dirr jitt xee qangxdngg lairdew, byy knuar diyc Zulaii, suacc knuar diyc qangxdngg guarkauw :ee."

Ananda rinr qongxx, "Sewjunx dirr qangxdngg, byy qnir diyc Zulaii suacc qnir diyc ciurnaa qapp jnuajuiw, beh tacc u jitt kuanw?"

"Ananda, liw iarr si anxnex. Liw ee simlingg bingvik itcer. Narr liw henrjai bingtongx ee simx sidjai dirr sinkux lairdew, hitt sii diyhh dairsingx liauxqaiw sinkux luervo. U quaw jiongwsingx e singx knuar sinkux-lai jiacc quanknuar guarvo surbut. Qacc knuar be diyc simx, qnuax, vii, qapp ui, knuar be diyc jingxqah qapp taujangx decc dngg, iarr knuar be diyc qinbah qapp huecmec decc unrdong, jinjniar bingtongx ee simx tacc e m jaix? Vitdnia si m jaix luervo, qyckacc benw qongw sniaxmic jaix guarkauw. Soxiw qongxx ingqaix tangx jaix liw qongw u diqag ee simx druar dirr sinkux-lai si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --8)
The Buddha said to Ánanda, "It is as you say. When one is in the lecture hall and the doors and windows are open wide, one can see far into the garden and the grove. Could someone in the hall not see the Thus Come One and yet see outside the hall?"
Ánanda answered: "World Honored One, to be in the hall and not see the Thus Come One, and yet see the grove and fountains is impossible."

"Ánanda, you are like that too. Your mind is capable of understanding everything thoroughly.  Now if your present mind, which thoroughly understands everything, were in your body, then you should first be aware of what is inside your body.  Could there be beings that first see the inside of their bodies before observing external phenomena? Even if you cannot see your heart, liver, spleen, and stomach, still, you should be able to clearly perceive the growing of your nails and hair, the twist of your sinews, and the throb of your pulse.  Why don’t you perceive these things? If you cannot perceive your internal organs, how could you perceive what is external to you? Therefore you should know that declaring that the aware and knowing mind is inside the body is an impossible statement."

(楞嚴經卷第一之8)

佛告阿難如汝所言身在講堂。戶牖開豁遠矚林園。亦有眾生在此堂中。不見如來見堂外者。阿難答言世尊在堂。不見如來能見林泉。無有是處。阿難汝亦如是。汝之心靈一切明了。若汝現前所明了心實在身內。爾時先合了知內身。頗有眾生先見身中後觀外物。縱不能見心肝脾胃。爪生髮長筋轉脤搖。誠合明了如何不知。必不內知。云何知外。是故應知汝言覺了能知之心。住在身內無有是處。

Shurangama Qingx (id-7)

Hitt sii, Sewjunx dirr dairjiongr-diongx crunx cud qimsig ee ciuxqud bongx Ananda ee tauu, uirr Ananda qapp juui dairjiongr kaisi qongxx, "U jit xee u samadhi, miaa qiyr jyr Dua Vut Benxliuu Derr Id Shurangama Ongg u cenban jiongw huathingg. Sibhongx Zulaii an' jit xee huatmngg ciauuat qaur cimbiau jonggiamm ee lo. Linw dnaxx jimjiog tniax."
Ananda kauwtauu jiapsiu jusimx ee vudjiw.

(Shurangama Sutra, Volume 1 --7)
Then, in the midst of the great assembly, the World Honored One extended his golden arm, rubbed Ánanda’s crown, and said to Ánanda and the great assembly, "There is a samádhi called the King of the Foremost Shurangama at the Great Buddha’s Crown Replete with the Myriad Practices; it is a path wonderfully adorned and the single door through which the Thus Come Ones of the ten directions gained transcendence.  You should now listen attentively.”  Ánanda bowed down to receive the compassionate instruction humbly.

(楞嚴經卷第一之7)
爾時世尊在大眾中。舒金色臂摩阿難頂。告示阿難及諸大眾。有三摩提名大佛頂首楞嚴王。具足萬行。十方如來一門超出妙莊嚴路。汝今諦聽。阿難頂禮伏受慈旨。

Shurangama Qingx (id-6)

Ananda rinr Vuddyy qongxx, "Sewjunx! Itcer sewqanx jiongwsingx longxx jiong' zinrdix ee simx kngr dirr sinkux lairdew. Zualii ee cinlenhueganw iarr snix dirr Vuddyy ee bin dingxqaunn. Guaw dnaxx quanknuar (bak, hni, pni, jic) jitt sir jiongw pupiyr qinkir snix dirr guaw ee bin. Zinrdix ee simx kaksit druar dirr sinkux lairdew."

Vuddyy qra Ananda qongw, "Liw jitmaw dng' jre dirr Zulaii ee qangxdngg. Liw knuar Jeta Ciurnaa jitmaw dirr dyc'ui?"

"Sewjunx! Jitt qingx je janr lxauu ee cingjing qangxdngg dirr Qiphuir Qodok Huehngg. Dnaxx Jeta Ciurnaa kaksit dirr qangxdngg guarbin."

"Ananda! Liw jitmaw dirr qangxdngg lairdew singx knuar .diyc .ee si sniaw?"

"Sewjunx! Guaw dirr qangxdngg lairdew, singx knuar diyc Zulaii, jiacc knuar diyc dairjiongr. Liauxau qycc knuar hiongr guarkauw, jiacc knuar diyc hiaxee huehngg."

"Ananda! Liw anwjnuaw tangx knuar diyc huehngg?"

"Sewjunx! Jitt qingx dua qangxdngg ee mngtangx kuix kuix, soxiw guaw dirr qangxdngg tangx knuar kir qaur hng hng ee soxjai."

(Shurangama Sutra, Volume 1 --6)

Ánanda answered the Buddha, "World Honored One, All the ten kinds of beings in the world alike maintain that the mind-consciousness dwells within the body; and as I regard the Thus Come One’s eyes that resemble blue lotuses, they are on the Buddha’s face.
"I now observe that these prominent organs, four kinds of defiling objects, are on my face, and my mind-consciousness actually is within my body."

The Buddha said to Ánanda, "You are now sitting in the Thus Come One’s lecture hall.  Where is the Jeta Grove that you are gazing at?" 

"World Honored One, this great many-storied pure lecture hall is in the Garden of the Benefactor of the Solitary.  At present the Jeta Grove is, in fact, outside the hall."

"Ánanda, as you are now in the hall, what do you see first?"

"World Honored One, here in the hall I first see the Thus Come One, next I see the great assembly, and from there, as I gaze outward, I see the grove and the garden."

"Ánanda, how are you able to see the grove and the garden."

"World Honored One, since the doors and windows of this great lecture hall have been thrown open wide, I can be in the hall and see into the distance."

(楞嚴經卷第一之6)

阿難白佛言。世尊。一切世間十種異生。同將識心居在身內。縱觀如來青蓮花眼亦在佛面。我今觀此浮根四塵秖在我面。如是識心實居身內。佛告阿難汝今現坐如來講堂。觀祇陀林今何所在。世尊此大重閣清淨講堂在給孤園。今祇陀林實在堂外。阿難汝今堂中先何所見。世尊我在堂中。先見如來次觀大眾。如是外望方矚林園。阿難汝矚林園因何有見。世尊此大講堂戶牖開豁。故我在堂得遠瞻見。

Shurangama Qingx (id-5)

"Ananda, guaw jitmaw mng liw. Dongcox liw huatsimx si uirdiyhh Zulaii snax-jap-zi jiongw siongwtew ee enqor. Liw iong sniaw laii knuar? An' sniaw laii qamxsiu hnuahiw?"

Ananda qra Vuddyy qongw, "Sewjunx! Cincniu jitt jiongw ee hnuahiw, guaw iong simx qapp bak laii qamxsiu. Dui' bagjiux knuar qnir Zulaii juadbiau ee siongwtew, simx snix cud hnuahiw. Soxiw guaw huatsimx, guanrir kiwsag snesiw."

Vuddyy qra Ananda qongw, "Cincniu liw soxx qongw :ee, jinjniar soxx hnuahiw :ee si dirr simx qapp bak. Narr byy jaibad simx qapp bak dirr dyc'ui, dyrr berdangr hanghok dinser ee huanlyw. Piwlun qok'ongg sriu diyc cadqunx soxx cimhuan, huad vxingx jingtyw. Jenwvingx qaidongx jai'ngiaw cadqunx dirr dyc'ui. Suxx liw lunhuee juanxser, quijue dirr simx qapp bak. Guaw jitmaw mng liw, dandanx simx qapp bak, jitmaw dirr dyc'ui?"

(Shurangama Sutra, Volume 1 --5)
"Ánanda, I now ask you: at the time of your initial resolve, which arose in response to Thus Come One’s thirty-two hallmarks, what was it that saw those characteristics and who delighted in them?"

Ánanda said to the Buddha, "World Honored One, this is the way I experienced the delight: I used my mind and eyes.  Because my eyes saw the Thus Come One’s outstanding hallmarks, my mind gave rise to delight.  That is why I became resolved and wished to extricate myself from birth and death."

The Buddha said to Ánanda, "It is as you say, that experience of delight actually occurs because of your mind and eyes.  If you do not know where your mind and eyes are, you will not be able to conquer the wearisome mundane defilements.

"For example, when a country is invaded by thieves and the king sends out his troops to suppress and banish them, the troops must know where the thieves are.

"It is the fault of your mind and eyes that you undergo transmigration. I now ask you specifically about your mind and eyes: where are they now?"

(楞嚴經卷第一之5)
阿難。我今問汝。當汝發心緣於如來三十二相。將何所見。誰為愛樂。阿難白佛言。世尊。如是愛樂。用我心目由目觀見如來勝相。心生愛樂。故我發心。願捨生死。佛告阿難。如汝所說。真所愛樂。因於心目。若不識知心目所在。則不能得降伏塵勞。譬如國王。為賊所侵。發兵討除。是兵要當知賊所在。使汝流轉。心目為咎。吾今問汝。唯心與目。今何所在。

Shurangama Qingx (id-4)

Vuddyy qra Ananda qongw, "Liw qapp guaw si jikveh hniadi, vnevnee tenlunn jinghun. Dongcox huatsimx dirr guaw ee Jniawhuad, liw u qnir diyc sniaxmih singwqingw, hro liw liammix quacsiar sewqanx cimho ee air?"

Ananda rinr Vuddyy qongxx, "Guaw qnir diyc Zulaii snax-jap-zi jiongw siongwtew, singwqingw juadbiau, hingtew qngx ngiawngiar bersux liulii. Guaw vutsii qaqi decc sniu, jitt xee siongwtew m si sik'iok soxx snix .cud .laii .ee. Sniaxmih enqor? Iogbong ee krir liamlyy, cauwcner qaudnii, lxangg qapp huih capjap, berdangr snix cud ciautuad, cingjing, bixbiau, qycc qongbingg ee jiw-qimx qngsnuar. Uirdiyhh jitt xee enqor, simx vutjiw giongxbong, jiacc laii duisuii Vuddyy tir tauu cutqex."

Vuddyy qongw, "Jin' hyw, Ananda. Linw jiaxee qaidongx jai'ngiaw itcer jiongwsingx an' buxsiw ixlaii snesiw lunhuee siy' suar, longxx in'ui m jaix diyhh vutsii diamr dirr texsingr si sunjing qapp qongbingg ee jinsimx, u jerje bongrsiongw ee jok'iong. Jiaxee bongrsiongw byy jinsit, mrjiacc u lunhuee. Liw dnaxx beh genxqiur busiongg posad jinsit kexhuad qongbingg ee jursingr, ingwdongx jinsimx huedab guaw soxx mng ee bunrdee. Sibhongx Zulaii qang jit xee dyrhuad siuhing, cutli snesiw, qewqer iong jingwdit ee simx. Simx sniu :ee qapp cuir qongw :ee longxx jingwdit. Zucuw an' tauu jiww buew, diongx:a dyrr ingxuanw byy jiongxjiongw uixkiog iacc byy jingwdit ee soxjai."

(Shurangama Sutra, Volume 1 --4)
The Buddha said to Ánanda, "You and I are of the same family and share the affection of this natural relationship.  At the time of your initial resolve, what were the outstanding characteristics which you saw in my Dharma that caused you to suddenly cast aside the deep kindness and love found in the world?"  Ánanda said to the Buddha, "I saw the Thus Come One’s thirty-two hallmarks, which were so supremely wonderful and incomparable that his entire body had a shimmering translucence just like that of crystal.
"I often thought that those hallmarks could not have been born of desire and love.  Why?  The vapors of desire are course and murky.  From foul and putrid intercourse comes a turbid mixture of pus and blood, which cannot give off such a magnificent, pure, and brilliant concentration of purple-golden light.  And so I eagerly gazed upward, followed the Buddha, and let the hair fall from my head."
The Buddha said, "Very good, Ánanda.  You should know that from beginning less time all beings are continually born and continually die, simply because they do not know the everlasting true mind with its pure nature and bright substance.  Instead they engage in false thinking. These thoughts are not true, and so they lead to further transmigration. Now you wish to investigate the unsurpassed Bodhi and actually discover your nature.  You should answer my questions with a straightforward mind. The Thus Come Ones of the ten directions escaped birth and death because their minds were straightforward. Since their minds and words were consistently that way, from the beginning, through the intermediate stages to the end, they were never in the least evasive."


(楞嚴經卷第一之4)
佛告阿難。汝我同氣。情均天倫。當初發心。於我法中。見何勝相。頓捨世間深重恩愛。阿難白佛我見如來三十二相。勝妙殊絕。形體映徹猶如琉璃。常自思惟。此相非是欲愛所生。何以故。欲氣麤濁。腥臊交遘。膿血雜亂。不能發生勝淨妙明紫金光聚。是以渴仰。從佛剃落。佛言。善哉阿難。汝等當知一切眾生。從無始來。生死相續。皆由不知常住真心性淨明體。用諸妄想。此想不真。故有輪轉。汝今欲研無上菩提真發明性。應當直心詶我所問。十方如來同一道故。出離生死。皆以直心。心言直故。如是乃至終始地位。中間永無諸委曲相。

Shurangama Qingx (id-3)

Zulaii jaix Ananda jygu diyc siausut, qetsog vngrdngr qnuaxqinw dngw .laii. Qok'ongg, dairsinn, dniulyw, qapp qusu longxx qinduer Vuddyy, air beh tniax vudhuad. Hitt sii, Sewjunx an' taukakdingw sria cud vah gua jiongw byy soxx qniahniaa qongbingg ee vyxqngx. Qngsnuar diongqanx snix cud u cingx gua pnir hiyc-aw ee vyxlenhuex. Lennhuex-dingw u jit jrunx vut, kax tiabpuann, suanqangw sinn ee jiuwgiw. Ix huanhur Manjushri iong jitt xee hujiur kir vyxho Ananda. Siaog ee jiuwgiw siaubet, Ananda qapp Matangi ee jaboxqniaw laii qaur Vuddyy jiax. Ananda qnir diyc Vuddyy, qnialew, visiongx tikaur. Ix auwnauw qaqi ithiongr je qenwbunn, mrqycc dyrhing iauxx bue jiaujngg. Ix inkinn iongcniaw Vuddyy, beh jaix sibhongx Zulaii singjiu potee, drat qaur shamatha, Samapatti, qapp Dhyana kixtauu siongrr lirven ee Hxuad. Hitt sii, qycc u naxx Gange Hyy ee suax hiacc je ee posad qapp jiongww sibhongx dua Arhat qapp Pratyekabuddha, inx longxx jiokk sniu beh air tniax. Ix trer dngw kir qaqi ee jyrui, diam diam beh niaxsiu jiww sxingr iauwjiw.

(Shurangama Sutra, Volume 1 --3)

The Tathágata, knowing Ánanda was being taken advantage of by an impure artifice, finished the meal and immediately returned to the Sublime Abode.  The king, great officials, elders, and laypeople followed along after the Buddha desiring to hear the essentials of the Dharma. Then the World Honored One from his crown emitted hundreds of rays of jeweled light, which dispelled all fear.  Within the light appeared a thousand-petal jeweled lotus, upon which was seated a transformation-body Buddha in full-lotus posture, proclaiming a spiritual mantra. Shakyamuni Buddha commanded Manjushri to take the mantra and go provide protection, and, when the evil mantra was dispelled, to support Ánanda and Matangi’s daughter and encourage them to return to where the Buddha was.  Ánanda saw the Buddha, bowed, and wept sorrowfully, regretting that from time without beginning he had been preoccupied with erudition and had not yet perfected his strength in the Way.  He respectfully and repeatedly requested an explanation of the initial expedients of the wonderful shamatha, Samapatti, and Dhyana, by means of which the Thus Come Ones of the ten directions had realized Bodhi. At that time Bodhisattvas as numerous as Ganges’ sands, great Arhats, Pratyekabuddhas, and others from the ten directions, were also present. Pleased at the opportunity to listen, they withdrew quietly to their seats to receive the sagely instruction.

(楞嚴經卷第一之3)

如來知彼婬術所加。齋畢旋歸。王及大臣長者居士。俱來隨佛願聞法要。于時世尊頂放百寶無畏光明。光中出生千葉寶蓮。有佛身結跏趺坐。宣說神呪。勅文殊師利將呪往護。惡呪銷滅。提奘阿難及摩登伽女歸來佛所。阿難見佛頂禮悲泣。恨無始來一向多聞未全道力。殷勤啟請十方如來得成菩提。妙奢摩他三摩禪那最初方便。於時復有恒沙菩薩及諸十方大阿羅漢辟支佛等。俱願樂聞。退坐默然承受聖旨。

Shurangama Qingx (id-2)

Hitt jun, Prasenajit Qok'ongg anvaii caiwdyh qra inx laurve juewqi, iaucniaw Vuddyy laii ongqiongx, cinsinx kir qionggingg Zulaii. Ix set'enn cuanvan pongpair ee liaurliw, qewqer byy der viw ee hyw jubi, qycc cinsnix cutcniaw jiongww dua posad. Sniaa-lai qycc u diongxjiaw qapp qusu qang sijun iarr cuann vngrcair laii hro jingdoo, tingwhau Vuddyy laii ee sii tangx qra cik'ingr. Vuddyy huanhur Manjushri cepair posad qapp arhat jiapsiu qokk qiongjaix juxlangqax ee kuanxtai. Dandanx Ananda jinwjingg sriu vadd langg iaucniaw, cutgua iauxx bue dywdngw, byy sngr jairgiac. Byy lau juqeh ee bikiu iacc Acharya qapp ix jywhuew, dirr dngw .kir ee lo nirr, Ananda dandok jit langg, hitt zit iauxx byy sriu qiongqib. Hitt sii, ix tec vxuah dirr soxx qnia'iuu ee sniaa en' lo kithuar, simdiongx anwsngr juewau hitt xee sijuw dyrr sriu ix qiongjaix, m quanw si cingkir iacc lacsab, kshatriya junquir miasnir iacc chandala jenrbinn, ix duiww inx vnivnii juvix, byy qingw vibii quiwjen, huatsimx beh singjiu itcer jiongwsingx buliong qongdig. Ananda jai'ngiaw Zulaii Sewjunx jikvi Subhuti qapp Mahakashyapa, qongw inx jyr arhat, simx byy vingdingw. Ix giongxbong Zulaii kuitiah byy pensux laii dorhuar jiongwsingx, tangx benw kir giaugii qapp huixvongr. Ix qingquer sniadii, knuax knuax aw qniaa quer sniamngg, jonggiamm ee uigii, jingrsiog junsiuw jaiqair ee dingrhuad. Hitt jun, Ananda in'ui jiauww cuwsu kithuar, qingquer jit qingx imluan ee cur,  jygu diyc Matangi ee jaboxqniaw iong hihuar siasut, iong Kapila, Brahma Tnix ee jiuwgiw, qra ix snriaa zip imlok ee vangqingx, qycc qniaa imhing qra ix bongsydni, qaur qaxx qiongbeh huixhuai ix siuw qaiwlut ee sintew.

(Shurangama Sutra, Volume 1 --2)

On the day of mourning, King Prasenajit, for the sake of his father, the former king, arranged a vegetarian feast and invited the Buddha to the side rooms of the palace.  He welcomed the Tathágata with a vast array of superb delicacies of unsurpassed, wonderful flavors and himself invited the Great Bodhisattvas, as well. Elders and laypeople of the city were also prepared to provide meals for the Sangha at the same time, and they stood waiting for the Buddha to come and receive offerings. The Buddha commanded Manjushri to assign the Bodhisattvas and Arhats to receive offerings from the various vegetarian hosts. Only Ánanda, who had traveled far to accept a special invitation earlier, and had not yet returned, was late for the apportioning of the Sangha.  No senior Bhikshu or Acharya was with him, and so he was returning alone on the road. On that day Ánanda had received no offerings, and so at the appropriate time he took up his alms bowl and, as he traveled through the city, received alms in sequential order. As he set out to receive alms from the first to the last donors, his vegetarian hosts, he thought not to question whether they were pure or impure; whether they were kshatriyas of honorable name or chandalas.  While practicing equality and compassion he would not select merely the lowly but was determined to perfect all beings’ limitless merit and virtue. Ánanda was aware that the Tathágata, the World Honored One, had admonished Subhuti and Mahakashyapa for being Arhats whose minds were not fair and equal.  He revered the Tathágata’s instructions on impartiality for saving everyone from doubt and slander. Having crossed the city moat; he walked slowly through the outer gates, his manner stern and proper as he strictly respected the rules for obtaining vegetarian food. At that time, because Ánanda was receiving alms in sequential order, he passed by a house of prostitution and was waylaid by a powerful artifice.  On the strength of Kapila’s mantra, which came from the Brahma Heaven, the daughter of Matangi drew him onto an impure mat. With her licentious body she caressed him until he was on the verge of destroying the precept-substance.

(楞嚴經卷第一之2)

時波斯匿王為其父王諱日營齋。請佛宮掖自迎如來。廣設珍羞無上妙味。兼復親延諸大菩薩。城中復有長者居士。同時飯僧佇佛來應。佛勅文殊分領菩薩及阿羅漢應諸齋主。 唯有阿難先受別請。遠遊未還不遑僧次。既無上座及阿闍黎。途中獨歸其日無供。即時阿難執持應器。於所遊城次第循乞。心中初求最後檀越以為齋主。無問淨穢剎利尊姓及旃陀羅。方行等慈不擇微賤。發意圓成一切眾生無量功德。阿難已知如來世尊。訶須菩提及大迦葉。為阿羅漢心不均平。欽仰如來開闡無遮度諸疑謗。經彼城隍徐步郭門。嚴整威儀肅恭齋法。爾時阿難因乞食次經歷婬室。遭大幻術摩登伽女。以娑毘迦羅先梵天呪攝入婬席。婬躬撫摩將毀戒體。

Shurangama Qingx (id-1)

Guaw tniax .diyc .ee si anxnex:

Hitt sii, Vuddyy diamr dirr Shravasti Sniaa ee Jeta Jonggiamm Cuwsiar, ham' jit-cingx nng-vah go-jap xee dua bikiu dauwdin. Inx qewqer si byy lrau ee dua Arhat. Vuddyy ee derjuw diamr dirr vudhuad, gauu ciautuad iuxuii jiongxjiongw, erdangr dirr qoktow singjiu uidig qapp lexgii; duer Vuddyy dngw huatlenw, jiokk e kamx did singsiu Vuddyy uiliuu ee jiokhur; giamqinw qycc cingjing decc siuw Vinaya, dirr samqair jyr vanrtauu; iong bubanrsor ingwvenr ee srinx laii dortuad jiongwsingx, qaixqiur birlaii ee jiongwsingx, hro inx tangx ciautuad huanqanx jiongxjiongw ee tuatui. Inx ee miaa si Dua Diwhui Shariputra, Maha Maudgalyayana, Mahakaushtila, Purnamaitreyaniputra, Subhuti, qapp Upanishad dringw, longxx vnivnii jre dingxui. Qycc u bubanrsor Pratyekabuddha, benw qycc yc :ee, qapp co' hautsimx :ee dangjee laii Vuddyy jiax, ham' jiongww bikiu dirr zuac .langg jerqimr jursingw. Sibhongx ee posad iarr laii jubun, uirr beh juaddng simlai ee giaugii, kimqingr sunrhok juvix qycc giamsiok ee Zulaii, beh qiucuw jingbit ywgi. Hitt sii Zulaii jniurjy hyxser, uirr huathue dairjiongr qangxsuad cim'yr vudhuad. Huathue jingwlangg soxx did .diyc .ee m bad jingrr u. Kalavinka senqax gag'imx hiangw venww sibhongx qokqair. Cincniu Gange Hyy ee suax hiacc je ee posad laii dyrdniuu jurhue. Manjushri Posad dirr inx lairdew jre dingxui.

(Shurangama Sutra, Volume 1 --1)

Thus I have heard:

At one time the Buddha dwelt at the City of Shravasti in the sublime abode of the Jeta Grove with a gathering of great Bhikshus, twelve hundred fifty in all. All were great Arhats without outflows, disciples of the Buddha who dwelt in and maintained the Dharma.  They had fully transcended all existence, and were able to perfect the awesome deportment wherever they went. They followed the Buddha in turning the wheel and were wonderfully worthy of the bequest.  Stern and pure in the Vinaya, they were great exemplars in the three realms.  Their numberless response-bodies took beings across and liberated them, extricating and rescuing those of the future so they could transcend the bonds of all mundane defilements. The names of the leaders were: the Greatly Wise Shariputra, Maha Maudgalyayana, Mahakaushtila, Purnamaitreyaniputra, Subhuti, Upanishad, and others. Moreover, numberless Pratyekabuddhas who were beyond learning and those of initial resolve came to where the Buddha was.  All the Bhikshus were there as well, having the Pravarana at the close of the summer retreat. And there were also Bodhisattvas from the ten directions, who desired counsel in order to resolve their doubts.  All were respectful and obedient to the Awesome But Compassionate One as they prepared to seek the Secret Meaning. Then the Tathágata arranged his seat, sat quietly and peacefully, and for the sake of everyone in the assembly, proclaimed the profound and mysterious. At the banquet of Dharma, what the members of the pure assembly obtained was unprecedented. The Immortal’s kalavinka-sound pervaded the worlds of the ten directions and Bodhisattvas as many as the Gange’s sands gathered at the Way-place with Manjushri as their leader. 

(楞嚴經卷第一之1)

如是我聞。一時佛在室羅筏城祇桓精舍。與大比丘眾千二百五十人俱。皆是無漏大阿羅漢。佛子住持善超諸有。能於國土成就威儀。從佛轉輪妙堪遺囑。嚴淨毘尼弘範三界。應身無量度脫眾生。拔濟未來越諸塵累。其名曰大智舍利弗。摩訶目乾連。摩訶拘絺羅。富樓那彌多羅尼子。須菩提。優波尼沙陀等而為上首。復有無量辟支無學并其初心。同來佛所。屬諸比丘休夏自恣。十方菩薩諮決心疑。欽奉慈嚴將求密義。即時如來敷座宴安。為諸會中宣示深奧。法筵清眾得未曾有。迦陵仙音遍十方界。恒沙菩薩來聚道場。文殊師利而為上首。

Veh Hxang Dairsu Qakgo Qingx (9)

Jitt veh qnia hunwsi si jiongww vut qapp jiongww posad dringw Dairsing ee singwdoo soxx qakgo :ee. Jingjinr siuhing dyrhuad. Juvix siulen diwhui. Jre huatsinx ee junn qaur liappuann hitt vingg hnua. Qycjaiww huedngw snesiw lunhuee laii dortuad jiongwsingx.

Ing jinwjingg hitt veh qnia laii kaisi qapp inxdy itcer jiongwsingx, hro inx qakcad snesniw lunhuee ee tongwkow, kiwsag go jiongw iogbong, siusimx qniaa singwdy. 

Narr Vut ee derjuw siongrtog jitt veh qnia hunwsi, dauc dauc tangx dubet byy anrliong ee juerog, qniaa hiongr potee, jin' qinw drat qaur jniawsiong qakgo ee qingxqair, ham' snesiw ee tongwkow ingxqiuw juaddng, siongsiongg diamr dirr logqingw.

(THE ENLIGHTENMENT SUTRA --9)
These eight precepts are the way leading to the enlightenment for Buddhas, Bodhisattvas and followers of the Mahayana school. When one pursues the Buddhist scriptures with energy and perseverance, one can grow, for his own sake, in compassion and wisdom at the same time. Hence, one can get to the other side of the shore by taking the Buddha's ferryboat. Out of compassion, one may come down again and revolve, as one likes, in the wheel of birth and death with one aim and object -- the liberation of all beings.

These eight precepts give us the general idea to grasp the suffering of birth and death and abandon the five passions in order to cultivate our mind in attaining the Buddhist sainthood.

Should the Buddha's disciple read unremittingly the eight precepts mentioned above, they could get rid of countless sins so as to acquire transcendental wisdom and would soon achieve enlightenment. Consequently, they would be exempt from the suffering of rebirth and could stay always in the state of happiness.

(八大人覺經 --9)

如此八事。乃是諸佛菩薩大人之所覺悟。精進行道慈悲修慧。乘法身船至涅槃岸。復還生死度脫眾生。以前八事。開導一切。令諸眾生覺生死苦。捨離五欲修心聖道。若佛弟子。誦此八事。於念念中。滅無量罪。進趣菩提。速登正覺。永斷生死。常住快樂。

Veh Hxang Dairsu Qakgo Qingx (8)

Derr veh hxang qakgo:
Snesiw lunhuee ee huew jin' iam.Tongwkow qapp huanlyw byy anrliong. Huatsimx siuhing Dairsing, dorhuar qapp qiuwjer itcer jiongwsingx. Guanrir dairter jiongwsingx singsiu byy anrliong ee tongwkow, hro jiongwsingx singjiu vudhuad jiww dua ee huadlok.

(THE ENLIGHTENMENT SUTRA --8)
This is the eighth of the things to remember:
The flames of existence are hard to escape from. They bring us to pain and to sorrow unlimited. Thus I resolve to awake from my slumber, and, feeling concern for all sentient beings, Arouse in myself an intense dedication which lets me withstand all my pain with forbearance, avoiding taking it out on my neighbors but helping them, too, to attain Perfect Peace.

(八大人覺經 --8)

第八覺知。生死熾然。苦惱無量。發大乘心。普濟一切。願代眾生。受無量苦。令諸眾生。畢竟大樂。

Veh Hxang Dairsu Qakgo Qingx (7)

Derr cid hxang qakgo:

Go jiongw iogbong quewtauu e huanjap. Suizenn si sewsioglangg, byy kir bag sewqanx ee logtiongr. Sisiongg simliam qasex, hiarvuah, qapp huatkir. Jiwguan cutqex, cisiuw dyrhuad, cingsimx cingvik. Cingjing ee hing'uii cim'uanw, duiww itcer jiongwsingx longxx u juvisimx.


(THE ENLIGHTENMENT SUTRA --7)
This is the seventh thing I should remember:
The passions would lead me to sin and to sorrow, but students of Dharma won't drag themselves down by relying on pleasure to bring themselves happiness. Better to think of the monks in their robes, who are happy and free from the causes of misery. Seeing the benefits brought by the Teachings, I firmly resolve to attain to Enlightenment, Being a better example to others, in hopes that they also will gain this release.


(八大人覺經 --7)
第七覺悟。五欲過患。雖為俗人。不染世樂。常念三衣，瓦鉢法器。志願出家。守道清白。梵行高遠。慈悲一切。

Veh Hxang Dairsu Qakgo Qingx (6)

Derr lak hxang qakgo:
Sanwciah qapp kunwkow e je uanwtanr, e qetjniaa hairog ee inenn. Posad vowsix, bylun uansiuu iacc jiwcinx, vnivnii liamrjingg. Byy kuawliam quewkir ee vyrog, byy uanwngor jok'og ee langg.


(THE ENLIGHTENMENT SUTRA --6)

This is the sixth of the things to remember:
Ill feeling is often occasioned by poverty leading to discord and further unhappiness. Following Buddha's example, I always should treat every being with love and respect. Having malice toward none, I should dwell in contentment and aid and encourage all beings to Peace.

(八大人覺經 --6)

第六覺知。貧苦多怨。橫結惡緣。菩薩布施。等念冤親。不念舊惡。不憎惡人。

Veh Hxang Dairsu Qakgo Qingx (5)

Derr go hxang qakgo:

Cigaii diwsuw u snesiw. Posad s.-simliam-l. beh qex yc qex tniax, qajingx diwhui, singjiu venrvik ee jaidiau, qauwhuar itcer jiongwsingx, hro inx liauxted laii did diyc dua anlok.

(THE ENLIGHTENMENT SUTRA --5)

This is the fifth of the things to remember:
The roots of unhappiness spring from my ignorance. I who would follow the Buddha, remember to listen and read to develop my knowledge, so as to aid other sufferers, hoping to bring sentient beings Nirvana's release and awaken them all to Enlightenment's bliss.

(八大人覺經 --5)

第五覺悟。愚癡生死。菩薩常念。廣學多聞。增長智慧。成就辯才。教化一切。悉以大樂。