Shurangama Qingx (lak-7)

Jurr anxnex Zulaii qra Manjushr Dharma Ongwjuiw qongw, "Liw dnaxx quancad jitt zi-jap-go xui (benw qycc yc) dua posat qapp arhat. Inx qokk langg decc qongw cocox singjiu dyrhing ee hongven hxuad, longxx qongw inx ee siulen si jinsit uanbuanw tongdat. Inx hiaxee siuhing, sidjai byy hyw-baiw qapp jingg-au ee jingcax. Guaw jitmaw beh hro Ananda kaigno. Jex zi-jap-go siuhing huatmngg, dycc jit xee juer qinvunw? Qycjaiww jit hxang, danw guaw zibbet liauxau, jitt xee sewqair ee jiongwsingx beh zip posad dy, beh qriuu busiong jingwdy, dycc jit xee hongven huatmngg kacc kuair did diyc singjiu?"

(Shurangama Sutra, Volume 6 --7)

Then the Thus Come One said to Dharma Prince Manjushri, "You should now contemplate these twenty-five great Bodhisattvas and Arhats who are beyond study. Each has explained the initial expedient in his accomplishment of the Way. All say they have cultivated to true and actual perfect penetration. Their cultivation is equal without distinctions of superior and inferior or earlier and later. I now wish to cause Ánanda to become enlightened, and so I ask which of these twenty-five practices is appropriate to his faculties, and which will be, after my extinction, the easiest expedient door for beings of this realm to enter in order to accomplish the Bodhisattva vehicle and seek the unsurpassed Way."

(楞嚴經卷第六之7)  

於是如來。告文殊師利法王子。汝今觀此二十五無學諸大菩薩。及阿羅漢。各說最初成道方便。皆言修習真實圓通。彼等修行。實無優劣前後差別。我今欲令阿難開悟。二十五行誰當其根。兼我滅後。此界眾生。入菩薩乘求無上道。何方便門得易成就。

Shurangama Qingx (lak-6)

Hitt sii Sewjunx dirr sraix-aw jyrui, an' gnoxtew qang sijun hongwsia cud vyxqngx, hng hng quanr dirr sibhongx naxx din'aix hiacc je ee Zulaii qapp dharma ongjuw ixqip juui posad ee taukag. Hiaxee juui Zulaii iarr an' gnoxtew qang sijun hongwsia cud vyxqngx, an' naxx biser din'aix hiacc je ee soxjai laii quanr dirr Vut ee taukag, iarr quanr huathue lairdew juui dua posad qapp arhat. Navoo, ciurbok, juixdii, qapp unwde longxx enxjaur cud huat'imx. Qngsnuar qaucex bersux dinquir sxix jyr ee bxang-aw. Jitt jiongw qinglik, jingwlangg m bad jingrr u, itcer dairjiongr poxpenr did diyc Qimqongx Vajra Samadhi. Hitt sii tnix lyhho. Vacvyw lenhuex, cnix :ee, ngg :ee, angg ;ee, qapp vec :ee qnaiwcah jabcyr. Sibhongx hukongx venwsingg cid jiongw vyquir ee sikcaiw. Jitt xee Saha Sewqair ee dairde qapp sanhyy jidsii longxx byy .kir ar. Qnadna' knuar diyc sibhongx naxx biser din'aix hiacc je ee qoktow ionghap venwsingg jit xee sewqair. Sunbiw janwtanr ee imquax jurzendig enxjaur.

(Shurangama Sutra, Volume 6 --6)

Then the World Honored One upon his Lion’s Throne emitted simultaneously from his five extremities a radiant light which shone far throughout the ten directions to anoint the crowns of as many Thus Come Ones and Dharma Prince Bodhisattvas as there are motes of dust. All those Thus Come Ones also emitted from their five extremities radiant lights which were as numerous as motes of dust and which came from the various directions to anoint the crown of the Buddha as well as the crowns of all the great Bodhisattvas and Arhats in the assembly. Groves, trees, pools, and ponds all proclaimed the sound of Dharma.  The lights blended and criss-crossed like a jeweled silken net. Everyone in the great assembly experienced this unprecedented event and attained the Vajra Samádhi. Then the heavens rained down hundreds of precious lotus flowers of variegated combinations of blue, yellow, red, and white. All the space in the ten directions turned the colors of the seven gems. This Saha world, the great earth itself along with the mountains and rivers disappeared totally, and all that could be seen were lands as numerous as motes of dust coming together as one realm. Pure praises in song and chant were spontaneously heard everywhere in celebration.

(楞嚴經卷第六之6) 
爾時世尊於師子座。從其五體同放寶光。遠灌十方微塵如來。及法王子諸菩薩頂。彼諸如來亦於五體同放寶光。從微塵方來灌佛頂。并灌會中諸大菩薩及阿羅漢。林木池沼。皆演法音。交光相羅如寶絲網。是諸大眾。得未曾有。一切普獲金剛三昧。即時天雨百寶蓮華。青黃赤白。間錯紛糅。十方虛空。成七寶色。此娑婆界大地山河。俱時不現。唯見十方微塵國土。合成一界。梵唄詠歌。自然敷奏。

Shurangama Qingx (lak-5)

"Sewjunx, Vut Zulaii janwtanr guaw u jiaujngg did diyc uanbuanw tongdat ee huatmngg, dirr dairhue lairdew qra guaw juer qiwzin, hro guaw Quansewimx ee miahy. In'ui guaw quancad qapp tniax diyc sibhongx uanbuanw bingqngx, soxiw Quanimx ee miaa dirr sibhongqair venwvenr."

(Shurangama Sutra, Volume 6 --5)

World Honored One, that Buddha, the Thus Come One, praised me as having obtained well the Dharma-door of perfect penetration. In the great assembly he bestowed a prediction upon me and the name Contemplator of the World’s Sounds. Due to my contemplation and listening being perfectly clear throughout the ten directions, the name Contemplator of the World’s Sounds pervades all the realms of the ten directions." 

(楞嚴經卷第六之5)

世尊彼佛如來。歎我善得圓通法門。於大會中。授記我為觀世音號。由我觀聽十方圓明。故觀音名遍十方界。

  

Shurangama Qingx (lak-4)

"Sewjunx, guaw qycc u did diyc uanbuanw tongdat. Siulen busiong dyrhing u did diyc jingwbingg ee enqor, qycc tangx jiaujngg did diyc sir xee vutkyw sugi byy jok'uii ee bibiau qongdig. Derr id jiongw, guaw cocox did diyc bibiau ee tniax-simx, simx jingbiau qra tniax vangr li. Qenwbunn qakdix berdangr hunquah, jniaa jyr jit xee uanbuanw tangx ionglap cingjing ee vyxquir qakdix. Jex diwsuw guaw tangx henxhen jerje jiongw qibiau ee iongmau; erdangr qongw viwbit ee sinbiau jiuwgiw byy dixjiw. Qidiongx ursii henxhen jit xee tauu, snax xee tauu, go xee tauu, cid xee tauu, qauw xee tauu, iacc jap-id xee tauu. Jiauww jitt kuanw simrjiww qaur jit-vah kxongr veh xee tauu, cingx xee tauu, bxan xee tauu, iacc veh-bxan sir-cingx vajra ee tauu. Ursii u nng qix ciuw, sir qix ciuw, lak qix ciuw, veh qix ciuw, jap qix ciuw, jap-zi qix ciuw, jap-sir, jap-lak, jap-veh, zi-jap jiww zi-sir. Jiauww jitt kuanw simrjiww qaur jit-vah kxongr veh qix ciuw, cingx qix ciuw, bxan qix ciuw, iacc veh-bxan sir-cingx qix mudra ee ciuw. Ursii u nng luiw bagjiux, snax luiw bagjiux, sir luiw bagjiux. Jiauww jitt kuanw simrjiww qaur jit-vah kxongr veh luiw bagjiux, cingx luiw bagjiux, bxan luiw bagjiux, iacc veh-bxan sir-cingx cingjing vyxquir ee bagjiux. Uree juvix, uree uigiamm. Ursii dniardiyc, ursii u diwhui. Qiuwjo qapp vyxho jiongwsingx hro inx did diyc dua jurjai. Derr zi jiongw, guaw an' tniax qapp sniu laii tuatli liogdinn. Naxx snia'imx quer cniuviah qangrkuanw, berdangr qra joxgai. Soxiw guaw ee bibiau tangx henr cud jiongxjiongw ee siongwtew, tangx liam jiongxjiongw jiuwgiw. Jiaxee siongwtew qapp jiuwgiw e ixx byy qnia'uir laii sisiar hro juui jiongwsingx. Jex diwsuw sibhongx naxx bibiau din'aix hiacc je ee qoktow longxx qra guaw qiyr juer sisiar byy qnia'uir :ee. Derr snax jiongw, in'ui guaw u siulen qapp hagsip guanvunw bibiau uanbuanw tongdat cingjing ee vunxqinx, soxx iulik .quer ee sewqair, longxx hro hiaxee jiongwsingx qamguan qra sinkux qapp dinquir vyxvuer vangr li laii qiucuw guaw ee linbinw. Derr sir jiongw, guaw did diyc Vudsimx, liauxted qiuwqingr jingwhuad u did diyc jingwsit, erdangr ixx jiongxjiongw dinquir vyxvuer qiongqib sibhongx Zulaii ixqip huatqair liogdy ee jiongwsingx. Inx qiucuw bow dyrr tangx did diyc bow; qiucuw qniaw dyrr tangx did diyc qniaw; qriuu samadhi dyrr tangx did diyc samadhi; qriuu dngg huewsiu dyrr tangx did diyc dngg huewsiu. Jiauww jitt kuanw simrjiww qaur qiucuw dua liappuann Nirvana, iarr tangx did diyc dua liappuann Nirvana. Vuddyy mng quanhe uanbuanw tongdat. Guaw an' hni-mngg did diyc uanbuanw huatqngx ee samadhi, simx juriuu jurjai. Duiwingr lrauu .zip ee siongwtew did diyc samadhi. Singjiu potee, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 6 --4)

Moreover, World Honored One, because I obtained perfect penetration and cultivated the unsurpassed path to certification, I also became endowed with four inconceivable and effortless wonderful virtues. First: due to my attaining the miraculous wonder of hearing the mind, the essence of mind was liberated from the organ and states of hearing. Therefore, there was no distinction among seeing, hearing, sensation, knowing, and so forth. The enlightenment became a single, perfect fusion, pure and precious enlightenment. For that reason, I am able to manifest many wonderful appearances and can proclaim boundless secret spiritual mantras. Among those, I may appear with one head, three heads, five heads, seven heads, nine heads, eleven heads, and so forth, including a hundred and eight heads, a thousand heads, ten thousand heads, or eighty-four thousand vajra heads; two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen arms, or twenty arms, twenty-four arms, and so forth until there may be a hundred and eight arms, a thousand arms, ten thousand arms, or eighty-four thousand Mudra arms; two eyes, three eyes, four eyes, nine eyes, and so forth including a hundred and eight eyes, a thousand eyes, ten thousand eyes, or eighty-four thousand pure and precious eyes, sometimes compassionate, sometimes awesome, sometimes in samádhi, sometimes displaying wisdom to rescue and protect living beings so that they may attain great self-mastery. Second: Due to my hearing and consideration having escaped the six defiling objects, just as a sound passes over a wall, they could no longer be hindered. For that reason I have the wonderful ability to manifest shape after shape and to recite mantra upon mantra. These shapes and these mantras dispel the fears of living beings. Therefore, throughout the ten directions, in as many lands as there are fine motes of dust, I am known as one who bestows fearlessness. Third: due to my cultivation of fundamental, wonderful, perfect penetration and purification of the sense organ, anywhere I go in any world I can inspire beings to offer up their lives and valuables to seek my sympathy. Fourth: Due to my obtaining the Buddhas’ mind and being certified as having attained the ultimate end, I can make offerings of rare treasures to the Thus Come Ones of the ten directions and to beings in the six paths throughout  the Dharma Realm. If beings seek a spouse, they can obtain a spouse. If they seek children, they can have children. Seeking samádhi, they obtain samádhi; seeking long life, they obtain long life, and so forth to the extent that if they seek the great Nirvana, they obtain great Nirvana. The Buddha asks about perfect penetration. From the gateway of the ear, I obtained a perfect and illumining samádhi that allowed me to respond at ease to beings’ minds. By entering the flow back to the nature and obtaining samádhi, I accomplished Bodhi. That is the foremost means."

(楞嚴經卷第六之4) 
世尊。我又獲是圓通。修證無上道故。又能善獲四不思議無作妙德。一者。由我初獲妙妙聞心。心精遺聞。見聞覺知不能分隔。成一圓融清淨寶覺。故我能現眾多妙容。能說無邊秘密神咒。其中或現一首三首五首七首九首十一首。如是乃至一百八首。千首萬首。八萬四千爍迦羅首。二臂四臂六臂八臂十臂十二臂。十四十六十八 二十至二十四。如是乃至一百八臂。千臂萬臂。八萬四千母陀羅臂。二目三目四目九目。如是乃至一百八目。千目萬目。八萬四千清淨寶目。或慈或威。或定或慧。 救護眾生。得大自在。二者。由我聞思。脫出六塵。如聲度垣。不能為礙。故我妙能現一一形。誦一一咒。其形其咒。能以無畏施諸眾生。是故十方微塵國土。皆名我為施無畏者。三者。由我修習本妙圓通清淨本根。所遊世界。皆令眾生捨身珍寶。求我哀愍。四者。我得佛心。證於究竟。能以珍寶種種。供養十方如來。傍及法界六道眾生。求妻得妻。求子得子。求三昧得三昧。求長壽得長壽。如是乃至求大涅槃得大涅槃。佛問圓通。我從耳門圓照三昧。緣心自在。因入流相。得三摩提。成就菩提。斯為第一。

Shurangama Qingx (lak-3)

"Sewjunx, guaw qycc ixx jitt jiongw tniabunn siulenn, ixx Qimqongx Vajra Samadhi byy jok'uii bibiau ee lat, qapp sibhongx snax sxer liogdy ee itcer jiongwsingx u qangrkuanw ee visimx qapp giongxbong, hro juui jiongwsingx an' guaw ee srinx qapp simx did diyc jap-sir jiongw byy qnia'uir ee qongdig. Derr id jiongw, guaw byy quancad snia'imx, suacc quancad decc knuar :ee, hro hiaxee sibhongx koxnauw jiongwsingx tangx kuancad imsniax dyrr did diyc qaixtuad. Derr zi jiongw, qakdix qapp qenwsig tangx sec dywdngw, hro juui jiongwsingx setsuw ham zip dua huew, huew iarr siyx be diyc inx. Derr snax jiongw, quancad qapp tniax tangx sec dywdngw, hro juui jiongwsingx narr hro duarjuiw lrauu .kir, inx iarr be rimx .siw. Derr sir jiongw, bongrsiongw bedjuat, simx byy sniu sathai, hro juui jiongwsingx junw narr zip quixaxqog, qxuiw iarr be tangx laii siy' hai. Derr go jiongw, siulen tniabunn jniaa sniax, lak qinkir siuabet huedngw, qapp tniax .diyc ee sniax siysiang. Erdangr hro jiongwsingx beh virr hai ee limdongsii, dyx dng juer jit quec jit quec; hro vingkir naxx decc quah juiw; iarr naxx decc cuex qngsnuar, vunxsingr byy iydang. Derr lak jiongw, siulen tniabunn, jing'ingx bingqngx, huatqair venww de u qongbingg, diwsuw soxu vunxsingr oamr :ee berdangr junjai. Tangx hro jiongwsingx dirr yaksha, rakshasa, kumbhanda, pishacha, qapp putana uaw qin inx ee sii marr be hro inx knuar .diyc. Derr cid jiongw, imx ee singr juann siaubet, dngw laii quancad qapp tniax, qapp soxu ee din'aix bongrsiongw li hng hng, tangx hro jiongwsingx benw sriu diyc kaqee iacc syxlen laii sokvak. Derr veh jiongw, imx bet, tniabunn uanbuanw, siwqer snix cud juvix ee lat, tangx hro jiongwsingx qingquer hiamxlo ee sii iarr be sriu cadhuiw cniuxqiab. Derr qauw jiongw, siulen tniabunn laii qapp din'aix li hng hng, sikdinn be laii cniuxqiab, tangx hro je jiongw iogbong ee jiongwsingx qapp tam'iog li hng hng. Derr jap jiongw, sunzenn ee imx byy din'aix, qinkir ee qingwqair uanbuanw tongdat, byy sniaxmih soxx duiwingr :ee, tangx hro itcer hunwno, siuhun ee jiongwsingx qapp uanwhun li hng hng. Derr jap-id jiongw, din'aix siaubet huedngw bingqngx, huatqair ee srinx qapp simx bersux liulii, tetdew qongbingg byy jiongwgai, tangx hro itcer vunxsingr hunrdun u jiongwgai ee atyantika ingxuanw lirkuix cigaii qapp guduu. Derr jap-zi jiongw, siau'ngiuu ee hingtew qycc dngw laii tniabunn, byy dinxdang ee dyrdniuu jinwzip sewqanx, byy huixhuai ee sewqair erdangr dirr sibhongx venww muaw, qiongqib naxx biser din'aix hiacc je ee juui Vut Zulaii, dirr muixx jit xee Vut vnix:a jyr dharma ee ongjuw, tangx hro huatqair byy qniaxzii ee jiongwsingx beh qriuu javongix :ee snix cud u hog u dig, u diwhui ee lamjuw. Derr jap-snax jiongw, lak qinkir uanbuanw tongdat, qongbingg jiywqngx byy derr zi xee, vauhamm sibhongqair. Qenwlip dua ngii qniar ee kangx Zulaii Jongr, singjiab sunrsiu naxx sibhongx biser din'aix hiacc je ee Zulaii ee viwbit huatmngg, niaxsiu byy sitkiog, tangx hro huatqair byy qniaxzii ee jiongwsingx beh qriuu jaboxngix :ee snix cud duanjniar u hog u dig, qycc unziuu sunrjiongg, jiongwlangg tniawtangr qingwair ee luxjuw. Derr jap-sir jiongw, jitt xee snax-cingx daircenx sewqair u vah-ig xee zit qapp guec, henrjai druar dirr sewqanx soxu dharma ongjuw ee sowliong u cincniu lak-jap-zi diauu Ganges Hyy lairdew ee suax hiacc je. Siulen jingwhuad jyr denxhuan. Qauwhuar jiongwsingx. Hongven diwhui, duer qokvet jiongwsingx laii suxiong, muixx jit xee longxx byy qang. An' guaw soxx did .diyc ee uanbuanw tongdat guanvunw ee qinkir, huathen bibiau hni-mngg. Zen'au bibiau ee srinx qapp simx vauhamm lehh, huatqair jit siwqer longxx u. Tangx hro cisiuw guaw miahy ee jiongwsingx qapp hiaxee cisiuw lak-jap-zi diauu Ganges Hyy lairdew ee suax ee sowliong hiacc je ee dharma ongjuw, inx jitt nng xee ee hokdig qangrkuanw, longxx byy jingcax. Sewjunx, guaw jitt xee miahy qapp hiaxee jerje miahy vingrr byy jingcax. An' guaw siulen did diyc jinsit uanbuanw tongdat, miaa qiyr juer jap-sir jiongw byy qnia'uir ee lat, hokkir jiujir tangx sisiar hro jiongwsingx."

(Shurangama Sutra, Volume 6 --3)

"World Honored One, also due to the effortless wonderful strength of this Vajra Samádhi of Becoming Permeated with Hearing and Cultivating Hearing, I have a kind empathy for all beings in the six paths throughout the ten directions and the three periods of time. Based on my physical and mental accomplishments, I can cause beings who encounter bodies of mine to receive the meritorious virtues of fourteen kinds of fearlessness. First: because I do not contemplate sounds themselves, but rather the contemplator, I can enable beings throughout the ten directions who are suffering and in distress to attain liberation by contemplating their sounds of reciting my name. Second: since I am able to turn my knowledge and views inward, I can keep beings who are caught in a raging fire from being burned. Third: since I am able to turn my contemplation and listening inward, I can keep beings who are floundering in deep water from being drowned. Fourth, since my false thinking is cut off and my mind is without thoughts of killing or harming, I can keep beings who enter the territory of ghosts from being harmed. Fifth: since I am permeated with hearing and have realized what hearing is, so that the six sense organs have dissolved and returned to become identical with hearing, I can keep beings from being wounded, by causing the knives to break into pieces. I can cause swords to have no more effect than if they were to slice into water, or if one were to blow upon light. Sixth: since my hearing has become permeating and my essential energy bright, light pervades the Dharma Realm so that absolutely no darkness remains. Then I can keep beings safe from yakshas, rakshasas, kumbhandas, pishachas, and putanas by causing the ghosts to be unable to see them even if they come close to them. Seventh: since the nature of sound has completely melted away and through contemplation my hearing has returned to itself, leaving involvement with false and defiling sense-objects, I can free beings from the locks of cangues and fetters. Eighth: when sound is gone and the hearing is perfected, an all-pervasive power of compassion arises, and I keep beings who are traveling a dangerous road from being robbed by robbers. Ninth: when hearing permeates, a separation from defiling objects occurs so that forms no longer act as thieves. Then I can enable with lust to leave greed and desire far behind. Tenth: when sound is so pure that there is no defiling object, the sense-organ and the external state are perfectly fused, and nothing is matched to anything else. Then I can enable beings who are full of rage and hate to stop being hateful. Eleventh: when the defiling objects have gone, a light spirals, and the Dharma Realm and the body and mind are like crystal, transparent and unobstructed. Then I can enable all dark and dull-witted beings whose natures are obstructed--all atyantikas--to forever be free from stupidity and darkness. Twelfth: when form dissipates and returns to the hearing, then unmoving within the unmoving Bodhimanda I can travel among beings without disturbing anything in their worlds. I can go through the ten directions making offerings to as many Buddhas, Thus Come Ones, as there are fine motes of dust. Beside each Buddha I become a Dharma Prince, and I can enable childless beings throughout the Dharma Realm who wish to have sons to be blessed with meritorious, virtuous, and wise sons. Thirteenth: with perfect penetration of the six sense organs, the light and what is illumined are not two. Encompassing the ten directions, a great perfect mirror stands in the Empty Treasury of the Thus Come One. I inherit the secret Dharma-doors of as many Thus Come Ones as there are fine motes of dust throughout the ten directions, receiving them without loss. I can enable childless beings throughout the Dharma Realm who seek daughters to be blessed with lovely daughters who are upright, virtuous, and compliant and whom everyone cherishes and respects. Fourteenth: In this three-thousand-great-thousand world system with its billions of suns and moons, as many Dharma princes as there are grains of sands in sixty-two Ganges Rivers appear in the world, cultivate the Dharma, and act as models in order to teach and transform beings. They comply with beings by means of expedients and wisdom, in different ways for each. However, because I have obtained the perfect penetration of the sense-organ and have discovered the wonder of the ear-entrance, after which my body and mind subtly and miraculously included all of the Dharma Realm, I can enable beings who uphold my name to obtain as much merit and virtue as would be obtained by a person who upheld the names of all those Dharma princes as many as the grains of sand in sixty-two Ganges Rivers. World Honored One, the merit of my one name is the same as those many other names, because from my cultivation I have obtained true and perfect penetration. These are called the fourteen powers of bestowing fearlessness; with them I bless living beings."

(楞嚴經卷第六之3) 

世尊。我復以此聞熏聞修。金剛三昧無作妙力。與諸十方三世六道一切眾生。同悲仰故。令諸眾生。 於我身心。獲十四種無畏功德。一者。由我不自觀音以觀觀者。令彼十方苦惱眾生。觀其音聲。即得解脫。二者。知見旋復。令諸眾生。設入大火。火不能燒。三者。觀聽旋復。令諸眾生。大水所漂。水不能溺。四者。斷滅妄想。心無殺害。令諸眾生。入諸鬼國。鬼不能害。五者。熏聞成聞。六根銷復。同於聲聽。能令眾生。臨當被害。刀段段壞。使其兵戈。猶如割水。亦如吹光。性無搖動。六者。聞熏精明。明遍法界。則諸幽暗性不能全。能令眾生。藥叉。羅剎。鳩槃茶鬼。及毗舍遮。富單那等。雖近其傍。目不能視。七者。音性圓銷。觀聽返入。離諸塵妄。能令眾生。禁繫枷鎖。所不能著。八者。滅音圓聞。遍生慈力。能令眾生。經過險路。賊不能劫。九者。熏聞離塵。色所不劫。能令一切多婬眾生。遠離貪欲。十者。純音無塵。根境圓融。無對所對。能令一切忿恨眾生。離諸瞋恚。十一者。銷塵旋明。法界身心。猶如琉璃。朗徹無礙。能令一切昏鈍性障諸阿顛迦。永離癡暗。十二者。融形復聞。不動道場。涉入世間。不壞世界。能遍十方。供養微塵諸佛如來。各各佛邊為法王子。能令法界無子眾生。欲求男者。誕生福德智慧之男。十三者。六根圓通。明照無二。含十方界。立大圓鏡空如來藏。承順十方微塵如來。秘密法門。受領無失。能令法界無子眾生。欲求女者。誕生端正福德柔順。眾人愛敬有相之女。十四者。此三千大千世界。百億日月。現住世間諸法王子。有六十二恒河沙數。修法垂範。教化眾生。隨順眾生。方便智慧。各各不同。由我所得圓通本根。發妙耳門。然後身心微妙含容。周遍法界。能令眾生持我名號。與彼共持六十二恒河沙諸法王子。二人福德。正等無異。世尊。我一名號。與彼眾多名號無異。由我修習得真圓通。是名十四施無畏力。福備眾生。 

Shurangama Qingx (lak-2)

"Sewjunx, in'ui guaw qiongqib Quanimx Zulaii, singsiu Zulaii tuann hro guaw naxx huanwqingw ee sniaimx, vuengiuw snia'imx siulen Qimqongx Vajra Samadhi, qapp Vut Zulaii vnivnii u jusen ligliong, suxx guaw singjiu snax-jap-zi huanxsingr ee sinhun laii jinwzip soxu qoktow. Sewjunx, narr juui posad zip samadhi, jinr jit vo siulen byy lrau diwhui, cutdiyh ee qenwqaiw denxhen cud uanbuanw qingwqair, guaw e henxhen vutsinx uirr inx qangxsuad jingwhuad, hro inx qaixtuad. Narr juui u siurqar :ee jigjing bibiau bingqngx, cutdiyh bibiau, henxhen cud uanbuanw qingwqair, guaw e dirr inx binrjingg henxhen dog'id qakdix ee sinhun, uirr inx qangxsuad jingwhuad, hro inx qaixtuad. Narr juui u siurqar :ee cetdng jap-zi inenn, cetdng inenn, vunxsingr drat qaur jiww quann, cutdiyh bibiau, henxhen cud uanbuanw qingwqair, guaw e dirr inx binrjingg henxhen inenn qakdix ee sinhun, uirr inx qangxsuad jingwhuad, hro inx qaixtuad. Narr juui u siurqar :ee u singjiu diyc sir xee singwder ee kongsingr, siulen dyrhing zibbet, vunxsingr cutdiyh henxhen uanbuanw ee qingwqair, guaw e dirr inx bijrjingg henxhen sniaxbunn ee sinhun, uirr inx qangxsuad jingwhuad, hro inx qaixtuad. Narr juui jiongwsingx beh simx bingvik liauxgno, byy huan diyc iogbong ee din'aix, beh sinhun cingjing, guaw e dirr inx binrjingg henxhen Brahma Ongg ee sinhun, uirr inx qangxsuad jingwhuad, hro inx qaixtuad. Narr juui jiongwsingx beh jyr tnijuw tangx tongxdi lingxdy soxu tenzinn, guaw e dirr inx binrjingg henxhen Shakra ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx beh qriuu sintew jurjai tagnx dirr sibhongx iulik, guaw dirr inx binrjingg henxhen jurjai tnix ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx beh qriuu sinhun jurjai tangx dirr hukongx vuex, guaw e dirr inx binrjingg henxhen dua jurjai tnix ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air tongxhad quixsinn, qiuwjo vyxho qoktow, guaw e dirr inx binrjingg henxhen tnix dua jiongxqunx ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air tongxhad sewqair, vyxho jiongwsingx, guaw e dirr inx binrjingg henxhen sir tni'ongg ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air uac dirr tnidingw soxjai, kudiok saixpair quixsinn, guaw e dirr inx binrjingg henxhen sir tniqog taiwjuw ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air dirr zinqangx jyr ongg, guaw e dirr inx binrjingg henxhen zinqanx ongg ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air jyr jongjok ee tauu, air sewqanlangg qra jongvair junqingr, guaw e dirr inx binrjingg henxhen diongxjiaw ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air damlun cutmiaa ee quwdau, air cingjing qaqi druar, guaw e dirr inx binrjingg henxhen qusu ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx air dirliw qoktow, air huntiah caiduanr qog-lai ee surbu, guaw e dirr inx binrjingg henxhen jaixsiongr ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr juui jiongwsingx hnor qokk jiongw qewsngr, qisut, hnor siuxho jurue, guaw e dirr inx binrjingg henxhen brahman ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u javolangg air beh cutqex, u cisiuw soxu qaiwlut, guaw e dirr inx binrjingg henxhen bikiu ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u jaboxlangg air beh cutqex, u cijiuw soxu qimwqair, guaw e dirr inx binrjingg henxhen biksuni ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u javoalngg hnuahiw cisiuw go xee qaiwlut, guaw dirr inx binrjingg henxhen upasaka ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u jaboxlangg qaqi cisiuw go xee qaiwlut, guaw e dirr inx binrjingg henxhen upasika ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u jaboxlangg air beh huadlyc qalairsu, hro qadingg qokqax u anding, guaw e dirr inx binrjingg henxhen luxjuxlangg ee sinhun, qokhuzinn, quiwhuzinn, iacc jabow sensnix, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u jiongwsingx beh siuw dongsinx, guaw e dirr inx binrjingg henxhen dongsinx ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u jairsikluw hnuahiw beh siuw dongsinx, byy beh sriu cimhuan qiongvy, guaw e dirr inx binrjingg henxhen jairsikluw ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr u jiongww tenzinn hnuahiw qra tenlunn vangr li, guaw e henxhen tnix ee sinhun uirr ix qangxsuad jingwhuad, hro inx u singjiu. Narr junw u lringg hnuahiw tiaur cud lringg ee lunliw, guaw e henxhen lringg ee srinx uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr yaksha hnuahiw ciautuad vunxsingr ee lunsiongg, guaw e dirr inx binrjingg henxhen yaksha ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr gandharva hnuahiw tuatli lunsiongg, guaw e dirr inx binrjingg henxhen gandharva ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr asura hnuahiw beh tuatli lunsiongg, guaw e dirr inx binrjingg henxhen asura ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr kimnara hnuahiw tuatli lunsiongg, guaw dirr inx binrjingg henxhen kimnara ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr mahoraga hnuahiw tuatli lunsiongg, guaw dirr inx binrjingg henxhen mahoraga ee sinhun, uirr inx qangxsuad jingwhuad, hro inx u singjiu.Narr juui jiongwsingx hnuahiw juer langg laii siuhing, guaw e henxhen langg ee sinhun uirr inx qangxsuad jingwhuad, hro inx u singjiu. Narr hiaxee m si langg, u hxingg iacc byy hxingg :ee, e sniu iacc be sniu :ee, inx hnuahiw ciautuad inx ee lunsiongg, guaw e dirr inx binrjingg henxhen inx qokved sinhun uirr inx qangxsuad jingwhuad, hro inx u singjiu. Jex miaa qiyr juer bibiau cingjing snax-jap-zi huanxsingr tangx zip soxu qoktow, longxx ixx samadhi tniabunn siulen, byy jok'ui bibiau ee lat tagnx jurjai laii singjiu."

(Shurangama Sutra, Volume 6 --2)

"World Honored One, because I served and made offerings to the Thus Come One Contemplator of Sounds, I received from that Thus Come One a transmission of the Vajra Samádhi of All Being like an Illusion as One becomes Permeated with Hearing and Cultivates Hearing. Because I gained a strength of compassion equal to that of all Buddhas, the Thus Come Ones, I attained thirty-two response-bodies and entered all lands. World Honored One, if Bodhisattvas enter samádhi and progress in their cultivation until they end outflows and display the perfection of superior understanding, I will appear in the body of a Buddha and speak Dharma for them, causing them to attain liberation. If those who are studying are tranquil and have wonderful clarity and display the perfection of superior magnificence, I will appear before them in the body of a Solitarily Enlightened One and speak Dharma for them, causing them to attain liberation. If those who are studying have severed the twelve causal conditions, and, having severed those conditions, reveal a supreme nature, and display the perfection of magnificence, I will appear before them in the body of One Enlightened to Conditions and speak Dharma for them, causing them to attain liberation. If those who are studying have attained the emptiness of the Four Truths, and, through cultivation of the Way, can enter tranquility and display the perfection of the magnificent nature, I will appear before them in the body of a Hearer and speak Dharma for them, causing them to attain liberation. If beings wish to have clear and awakened minds and so do not indulge mundane desires, wishing to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation. If beings wish to be the heavenly rulers and lead heavenly beings, I will appear before them in the body of Shakra and speak Dharma for them, enabling them to accomplish their wish. If beings wish to attain physical self-mastery and to roam throughout the ten directions, I will appear before them in the body of a god from the Heaven of Self-mastery and speak Dharma for them, enabling them to accomplish their wish. If beings wish to attain physical self-mastery and fly through space, I will appear before them in the body of a god from the Heaven of Great Self-mastery and speak Dharma for them, enabling them to accomplish their wish. If beings are fond of ruling over ghosts and spirits in order to rescue and protect their nations, I will appear before them in the body of a great heavenly general and speak Dharma for them, enabling them to accomplish their wish. If beings like to govern the world in order to protect beings, I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. If beings enjoy being born in the heavenly palaces and commanding ghosts and spirits, I will appear before them in the body of a prince from the kingdoms of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. If beings would like to be kings of people, I will appear before them in the body of a human king and speak Dharma for them, enabling them to accomplish their wish. If beings enjoy being heads of clans whom those of the world respect and yield to, I will appear before them in the body of an elder and speak Dharma for them, enabling them to accomplish their wish. If beings delight in discussing the classics and keeping themselves lofty and pure, I will appear before them in the body of an Upasaka and speak Dharma for them, enabling them to accomplish their wish. If beings enjoy governing the country and handling matters of state, I will appear before them in the body of an official and speak Dharma for them, enabling them to accomplish their wish. If beings like divination and incantations and wish to guard and protect themselves, I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish. If men who are fond of study and want to leave the home life and uphold the precepts and rules, I will appear before them in the body of a Bhikshu and speak Dharma for them, enabling them to accomplish their wish. If women who are fond of study and would like to leave the home life and hold the pure precepts, I will appear before them in the body of a Bhiksunis and speak Dharma for them, enabling them to accomplish their wish. If men delight in upholding the five precepts, I will appear before them in the body of an Upasaka and speak Dharma for them, enabling them to accomplish their wish. If women wish to hold the five precepts, I will appear before them in the body of an Upasika and speak Dharma for them, enabling them to accomplish their wish. If women want to govern internal affairs of household or country, I will appear before them in the body of a queen, noblewoman, or a tutor of court ladies and speak Dharma for them, enabling them to accomplish their wish. If young men wish to remain pure, I will appear before them in the body of a virgin youth and speak Dharma for them, enabling them to accomplish their wish. If maidens want to remain virgins and do not wish to marry, I will appear before them in the body of a virgin maiden and speak Dharma for them, enabling them to accomplish their wish. If heavenly beings wish to escape their heavenly destiny, I will appear before them in the body of a god and speak Dharma for them, enabling them to accomplish their wish. If dragons want to quit their lot of being dragons, I will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish. If yakshas want to get out of their present fate, I will appear before them in the body of a yaksha and speak Dharma for them, enabling them to accomplish their wish. If gandharvas wish to be freed from their destiny, I will appear before them in the body of a gandharva and speak Dharma for them, enabling them to accomplish their wish. If asuras wish to be liberated from their destiny, I will appear before them in the body of an asura and speak Dharma for them, enabling them to accomplish their wish. If kimnaras wish to transcend their fate, I will appear before them in the body of a kimnara and speak Dharma for them, enabling them to accomplish their wish. If mahoragas wish to be freed from their destiny, I will appear before them in the body of a mahoraga and speak Dharma for them, enabling them to accomplish their wish. If human beings like being people and cultivating, I will appear before them in a human body and speak Dharma for them, enabling them to accomplish their wish. If non-humans, whether with form or without form, whether with thought or without thought, long to be freed from their destiny, I will appear before them in the body like theirs and speak Dharma for them, enabling them to accomplish their wish. These are called the wonderfully pure thirty-two response-bodies that enter into all lands. They come into being through the effortless wonderful strength and self-mastery of the Samádhi of Becoming Permeated with Hearing and Cultivating Hearing."

(楞嚴經卷第六之2) 
世尊。由我供養觀音如來。蒙彼如來。授我如幻聞熏聞修金剛三昧。與佛如來同慈力故。令我身成三十二應。入諸國土。世尊。若諸菩薩。入三摩地。進修無漏。勝解現圓。我現佛身而為說法。令其解脫。若諸有學。寂靜妙明。勝妙現圓。我於彼前現獨覺身。而為說法。令其解脫。若諸有學。斷十二緣。緣斷勝性。勝妙現圓。我於彼前現緣覺身。而為說法。令其解脫。若諸有學。得四諦空。修道入滅。勝性現圓。我於彼前現聲聞身。而為說法。令其解脫。若諸眾生。欲心明悟。不犯欲塵。欲身清淨。我於彼前現梵王身。而為說法。令其解脫。若諸眾生。欲為天主。統領諸天。我於彼前現帝釋身。而為說法。令其成就。若諸眾生。欲身自在遊行十方。 我於彼前現自在天身。而為說法。令其成就。若諸眾生。欲身自在飛行虛空。我於彼前現大自在天身。而為說法。令其成就。若諸眾生。愛統鬼神。救護國土。我彼前現天大將軍身。而為說法。令其成就。若諸眾生。愛統世界。保護眾生。我於彼前現四天王身。而為說法。令其成就。若諸眾生。愛生天宮。驅使鬼神。我於彼前現四天王國太子身。而為說法。令其成就。若諸眾生。樂為人王。我於彼前現人王身。而為說法。令其成就。若諸眾生。愛主族姓。世間推讓。我於彼前現長者身。而為說法。令其成就。若諸眾生。愛談名言。清淨自居。我於彼前現居士身。而為說法。令其成就。若諸眾生。愛治國土。剖斷邦邑。我於彼前現宰官身。而為說法。令其成就。若諸眾生。愛諸數術。攝衛自居。我於彼前現婆羅門身。而為說法。令其成就。若有男子。好學出家。持諸戒律。我於彼前現比丘身。而為說法。 令其成就。若有女人。好學出家。持諸禁戒。我於彼前現比丘尼身。而為說法。令其成就。若有男子。樂持五戒。我於彼前現優婆塞身。而為說法。令其成就。若有女子。五戒自居。我於彼前現優婆夷身。而為說法。令其成就。若有女人。內政立身。以修家國。我於彼前現女主身。及國夫人命婦大家。而為說法。令其成就。若有眾生。不壞男根。我於彼前現童男身。而為說法。令其成就。若有處女。愛樂處身。不求侵暴。我於彼前現童女身。而為說法。令其成就。若有諸天。樂出天倫。我現天身而為說法。令其成就。若有諸龍。樂出龍倫。我現龍身而為說法。令其成就。若有藥叉。樂度本倫。我於彼前現藥叉身。而為說法。令其成就。若乾闥婆。樂脫其倫。我於彼前現乾闥婆身。而為說法。令其成就。若阿修羅。樂脫其倫。我於彼前現阿修羅身。而為說法。令其成就。若緊那羅。樂脫其倫。我於彼前現緊那羅身。而為說法。令其成就。若摩呼羅伽。樂脫其倫。我於彼前現摩呼羅伽身。而為說法。令其成就。若諸眾生。樂人修人。我現人身。而為說法。令其成就。若諸非人。有形無形。有想無想。樂度其倫。我於彼前皆現其身。而為說法。令其成就。是名妙淨三十二應。入國土身。皆以三昧聞熏聞修無作妙力。自在成就。  

Shurangama Qingx (lak-1)

Hitt sii Quansewimx Posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Sewjunx, sniu kiw quewkir bubanrsor naxx Ganges Hyy ee suax sowliong hiacc je ee qiab, dirr hitt sii u miaa qiyr juer Quansewimx ee vut dirr sewqanx cuthen. Guaw hiongr hitt xee vut huad potesimx. Hitt xee vut qar guaw an' tniax suniuu siulen laii zip samadhi. Cocox dirr tniabunn lairdew, zip juixlauu, be qir soxx laii ee soxjai. Zip .laii ee soxjai qaxx jigbet, drang qapp jing jitt nng xee siongwtew liauxqed be qycc snix. Cincniu jitt kuanw jiamrjiam jingqax, tniax qapp tniax ee soxjai longxx qaur qik. Tniax qaur qigdiamw, byy soxx cisiuw. Qakdix qapp qakdix ee qinkir kangx ar. Qakdix kangx ar, qaur qik uanbuanw. Kangx qapp kangx ee mic longxx bet. Snix-bet qaxx bet, jigbet henxhen dirr gan-jingg. Jit sijun ciauuat cutser zibser, sibhongx uanbuanw tongdat, did diyc nng jiongw digsuu busiong qingwqair. Id jiarr, hiongr quann qapp sibhongx juui vut vunxguann bibiau u qakdix ee simx habhyy, qapp Vut Zulaii vnivnii u juvix ee ligliong. Zi jiarr, hiongr xe qapp sibhongx loigdy jiongwsingx habhyy, duiww soxu jiongwsingx vnivnii linbinw."

(Shurangama Sutra, Volume 6 --1)

When Contemplator of the World’s Sounds Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha:
"World Honored One, I remember when, as many eons ago as there are sand grains in the Ganges, there was a Buddha in the world named Contemplator of the World’s Sounds.  I brought forth the Bodhi-resolve while with that Buddha, who taught me to enter samádhi through a process of hearing and reflecting. Initially, I entered into the flow of hearing and forgot the place of entry. Since both that place and the entry were quiet, the two attributes of motion and stillness cancelled each other out and did not arise. After that, gradually advancing, the hearing and what was heard both disappeared. Once the hearing was ended, there was nothing to rely on, and both awareness and its objects became empty. When the emptiness of awareness was ultimately perfected, emptiness and what was being emptied then also ceased to be. With arising and ceasing gone, tranquility was revealed. Suddenly I transcended the worldly and transcendental, and a perfect brightness prevailed throughout the ten directions. I obtained two supreme states. First, I united above with the fundamental wonderfully enlightened mind of all the Buddhas of the ten directions, and gained a strength of compassion equal to that of all Buddhas, Thus Come Ones. Second, I united below with all beings in the six paths, and gained a kind regard for all living beings.”

 

(楞嚴經卷第六之1)

爾時觀世音菩薩。即從座起。頂禮佛足。而白佛言。世尊。憶念我昔無數恒河沙劫。於時有佛出現於世。名觀世音。我於彼佛發菩提心。彼佛教我從聞思修。入三摩地。初於聞中。入流亡所。所入既寂。動靜二相了然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。忽然超越世出世間。十方圓明。獲二殊勝。一者。上合十方諸佛本妙覺心。與佛如來同一慈力。二者。下合十方一切六道眾生。與諸眾生同一悲仰。

Shurangama Qingx (go-35)

Dua Sewlik Jniawhuad Ongjuiw qapp ham' ix qang dringw ee go-jap-zi xui posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw sniu kiw ingxsii naxx Ganges Hyy ee suax sowliong hiacc je ee qiab, u miaa qiyr juer Bubanrsor Qngx ee vut cursir. Jap-zi xee Zulaii siysuar dirr jit xee qiab cuthen, juewau jit xee miaa qiyr juer Ciauuat Zit Guec Qngx. Hitt xee vut qar guaw liam vut zip samadhi. Piwlun u jit xee langg ee juandiongw si qir dairjir, u jit xee langg ee juandiongw si be qir did dairjir. Jitt nng xee langg bylun u duw .diyc iacc byy, u qnir .diyc iacc byy, nng langg siy' siauwliam, siauwliam u cimx, simrjiww jit sxer quer jit sxer dy' hingngiaw vutli, be siy' uiqec. Sibhongx Zulaii kyxlenn jiongwsingx bersux laurbuw simx bun qniaxzii. Narr qniaxzii jauw byy .kir, qycc sniu u sniaw loring? Qniaw narr simx bun laurbuw cincniu laurbuw simx bun qniaw, buxqniaw jit sxer quer jit sxer longxx be siy' uiqec iacc hunli. Narr jiongwsingx simlai sniu Vut liam Vut, henrjai qapp birlaii vitdnia tangx qnir diyc Vut, li Vut be hng. Mrbenw jiyh sniaw hongven huatmngg dyrr tangx did diyc kaigno. Cincniu decc jyr hniux :ee, sinkux u pangkuir. Jex diyrr qiyr juer pangkuir qongbingg ee jonggiamm. Guaw guanvunw knikib de, ixx liam vut ee simx zip byy snix-siw hamzimw ee qingwqair. Jitmaw dirr jitt xee sewqair, jurjip liam vut ee langg qruix dngw cingjing qoktow. Vuddyy mng quanhe uanbuanw tongdat. Guaw byy sniaw suanxdik. Jurjip lak qinkir, cingjing liamtauu siysuar, did zip samadhi, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --35)

The Dharma Prince Great Strength, together with fifty-two fellow- Bodhisattvas, arose from their seats, bowed at the Buddha's feet, and said to the Buddha:
"I remember when, as many eons ago as there are sand grains in the Ganges River, a Buddha called Limitless Light appeared in the world. During that same eon, there were twelve successive Thus Come Ones, the last of whom was called Light Surpassing the Sun and the Moon Buddha. Those Buddhas taught me the Buddha-recitation Samádhi. Suppose there are two people, one of whom always remembers the other, while the other has entirely forgotten about the first one. Even if these two people were to meet or see each other, it would be the same as not meeting or seeing each other. On the other hand, if two people develop intense memories for one another, then in life after life, they will be together like an object and its shadow, and they will never be separated.  "The Thus Come Ones of the ten directions are tenderly mindful of living beings just like a mother remembering her son. But if the son runs away, of what use is the mother's concern? However, if the son remembers his mother in the same way that the mother remembers her son, then in life after life mother and son will never be far apart. If living beings remember the Buddha and are mindful of the Buddha, they will certainly see the Buddha now and in the future. Being close to the Buddha, even without the aid of expedients, they will awaken by themselves. That is like a person who, once perfumed by incense, carries the fragrance on his body. That is called the adornment of fragrance and light. On the causal ground, I used mindfulness of the Buddha to be patient with the non-arising of both beings and dharmas. Now in this world I gather in all those who are mindful of the Buddha, and I bring them back to the Pure Land. The Buddha asks about perfect penetration. I would select none other than gathering in the six sense faculties through continuous pure mindfulness of the Buddha to obtain samádhi. That is the foremost means."

 

(楞嚴經卷第五之35) 

大勢至法王子。與其同倫五十二菩薩。即從座起。頂禮佛足。而白佛言。我憶往昔恒河沙劫。有佛出世。名無量光。十二如來。相繼一劫。其最後佛名超日月光。彼佛教我念佛三昧。譬如有人。一專為憶。一人專忘。如是二人。若逢不逢。或見非見。二人相憶。二憶念深。如是乃至從生至生。同於形影。不相乖異。十方如來憐念眾生。如母憶子。若子逃逝。雖憶何為。子若憶母如母憶時。母子歷生不相違遠。若眾生心憶佛念佛。現前當來必定見佛。去佛不遠。不假方便自得心開。如染香人。身有香氣。此則名曰香光莊嚴。我本因地以念佛心。入無生忍。今於此界。攝念佛人歸於淨土。佛問圓通。我無選擇。都攝六根淨念相繼。得三摩地。斯為第一。

Shurangama Qingx (go-34)

Maitreya Posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw sniu kiw ingxsii qingquer bersux biser din'aix hiacc je sowliong ee qiab, u hy juer Zit Guec Bingg Dingx ee vut cursir. Guaw duer hitt xee vut cutqex, simx iauxx diwdiong sewqanx ee miasniax, hingr qapp bongrjok qauvuee. Hitt sii sewjunx qar guaw siulen hagsiap dna' simx ee iwsig zibdnia laii zip samadhi. Qinglik busor qiab ixlaii, ixx jitt xee samadhi hogsai naxx Ganges Hyy ee suax hiacc je sowliong ee vut, duiqiuu sewqanx miasniax ee simliamrtinghiyh siaubet byy .kir. Qaur qaxx Diamw Dingx Vut dirr sewqanx cuthen, guaw jiacc singjiu busiong bibiau uanbuanw, simx u iwsig ee samadhi. Simrjiww qaur liauxjin kongbuu Zulaii qoktow, cingkir, lacsab, u, iacc byy, jiaxee longxx si guaw venwhuar soxx henxhen. Sewjunx, guaw liauxgno cincniu jitt kuanw si dna' simx iwsig ee enqor. Iwsig ee vunxsingr u bubanrsor ee Zulaii lrauu .cud .laii. Jitmaw did diyc juer inwqir, tangx jiapsuar vow vut ee xui. Vuddyy mng quanhe uanbuanw tongdat. Jimjiog quancad sibhongx dna' iwsig. Simx ee iwsig uanbuanw bingqngx, zip uanbuanw vniwjniaa jinsit. Qapp inai tazinn ixqip qewsngr jipdiok li hng hng, singjiu byy snix-siw qapp hamzimw ee qongqyw. Guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --34)

Maitreya Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I remember when, as many eons ago as there are fine motes of dust, a Buddha named Light of Sun, Moon and Lamp appeared in the world. Under that Buddha I left the home life; yet I was deeply committed to worldly fame and liked to associate with people of good families. Then the World Honored One taught me to cultivate Consciousness-only Concentration, and I entered that samádhi. For many eons I have made use of that samádhi as I served as many Buddhas as there are sand grains in the Ganges. My seeking for worldly name and fame ceased completely and never recurred. When Burning Lamp Buddha appeared in the world, I finally accomplished the unsurpassed, wonderfully perfect Samádhi of Consciousness. I went on until, to the ends of empty space, all the lands of the Thus Come One, whether pure or defiled, existent or non-existent, were transformations appearing from my own mind. World Honored One, because I understand Consciousness Only, limitless Thus Come Ones flow forth from this nature of consciousness. Now I have received the prediction that I will be the next to take the Buddha’s place. The Buddha asks about perfect penetration. I intensely contemplated the ten directions as originating only from consciousness. When the consciousness is perfect and bright, one perfects wisdom that perceives ultimate reality. One leaves behind reliance on others and attachment to incessant calculating and attains the patience with the non-existence of beings and dharmas. That is the foremost means."

(楞嚴經卷第五之34)

彌勒菩薩。即從座起。頂禮佛足。而白佛言。我憶往昔經微塵劫。有佛出世。名日月燈明。我從彼佛 而得出家。心重世名。好遊族姓。爾時世尊。教我修習唯心識定。入三摩地。歷劫已來。以此三昧事恒沙佛。求世名心歇滅無有。至然燈佛出現於世。我乃得成無上妙圓識心三昧。乃至盡空如來國土淨穢有無。皆是我心變化所現。世尊。我了如是唯心識故。識性流出無量如來。今得授記。次補佛處。佛問圓通。我以諦觀十方唯 識。識心圓明。入圓成實。遠離依他及遍計執。得無生忍。斯為第一。

Shurangama Qingx (go-33)

Hukongx Vyxjongr Posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw qapp Zulaii dirr Zindnia Bingqngx Vut hiax did diyc byy vniqair ee srinx. Hitt sii ciuw tec sir dua vyxjux, jiyr qngx sibhongx naxx biser din'aix hiacc je ee vudtah, huawjuer hukongx. Qycc dirr jursimx henxhen dua uanbuanw ee qniar. Hitt lairdew kngr jap jiongw bibiau ee vyxqngx, quanr zip sibhongx hukongx qaiwhan. Soxu ee ongqiongx vyxtah longxx zip laii qniar-lai, zip laii guaw ee sinkux. Sinkux qapp hukongx siysiang, be siy' honggai. Sinkux tangx zip naxx biser din'aix hiacc je ee qoktow, siwqer juer Vut ee dairjir, did diyc dua qinsuii sunrjiongg ee simx. U jitt xee dua sinlat si in'ui guaw jimjiog quancad sir dua byy soxx rix, snix-bet qewww bongrsiongw, ixqipp hukongx dna' jit xee qapp Vut ee qog guanvunw siysiang. Dirr siysiang jitt xee lriw lairdew did diyc byy snisiw hamzimw ee qongqyw. Vuddyy mng quanhe uanbuanw tongwdat. Quancad hukongx byy vniqair, zip samadhi, bibiau ee lat uanbuanw bingqngx. Guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --33)

Treasury of Emptiness Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "The Thus Come One and I attained boundless bodies when with the Buddha Samádhi-Light. At that time I held in my hands four huge precious pearls, which shone on Buddha lands as many as the motes of dust in the ten directions, transforming them into emptiness. In my mind there appeared a great, perfect mirror and from it issued forth ten kinds of subtle, wonderful precious light that poured out into the ten directions to the farthest bounds of emptiness. All the royal lands adorned with banners were reflected in this mirror and passed through my body. This interaction was totally unhindered, because my body was like emptiness. Because my mind had become completely compliant, I could enter with ease as many countries as there are fine motes of dust and could do the Buddha’s work on a wide scale. I achieved this great spiritual power from contemplating in detail how the four elements lack any reliance; how the arising and ceasing of false thoughts is no different from emptiness; how all the Buddha lands are basically the same. Once I realized this identity, I obtained patience with the non-existence of beings and dharmas. The Buddha asks about perfect penetration. I used the contemplation of the boundlessness of emptiness to enter samádhi and attain wonderful power and perfect clarity. That is the foremost means."

(楞嚴經卷第五之33)

虛空藏菩薩。即從座起。頂禮佛足。而白佛言。我與如來。定光佛所。得無邊身。爾時手執四大寶珠。照明十方微塵佛剎。化成虛空。又於自心現大圓鏡。內放十種微妙寶光。流灌十方盡虛空際。諸幢王剎。來入鏡內。涉入我身。身同虛空。不相妨礙。身能善入微塵國土。廣行佛事。得大隨順。此大神力。由我諦觀四大無依。妄想生滅。虛空無二。佛國本同。於同發明。得無生忍。佛問圓通。我以觀察虛空無邊。入三摩地。妙力圓明。斯為第一。

Shurangama Qingx (go-32)

Liuliqngx Hxuad Ongjuw an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw sniu kiw ingxsii qingquer Ganges Hyy ee suax ee sowliong hiacc je ee qiab, u qiyr juer Buliong Sniax ee Vut cutsir. Ix kaisi posad guandew qakdix ee bibiau bingqngx, quanknuar jitt xee sewqair qapp jiongwsingx ee ziogsinx, longxx si bongrsiongw knikib hongx ee lat decc unrjuanw. Guaw dirr hitt sii quancad sewqair kiarkiw ee xui, quancad sewqair dinxdang ee sii, quancad ziogsinx dinxdang iacc hiycdiam, quancad simx ee liamrtauu dinxdang. Soxu ee dinxdang dna' jit xee ngiu, longxx byy cavet. Guaw jidsii liauxgno jitt din dinxdang ee vunxsingr, byy an' dyc'ui laii, iarr byy ui hyw kir. Sibhongx biser din'aix qapp dendyr ee jiongwsingx vnivnii hibuu cnibongrjong. Cincniu jitt kuanw simrjiww qaur snax-cingx daircenx sewqair lairdew ee soxu jiongwsingx. Kyxviw dirr jit xee kec'aw lairdew drew jnia' vah jiah bangxtangg, ciucciuh luan qiyr. Dirr huncunr ee kongqanx pet sxit qaxcaw. Duw diyc Vut byy zuarr quw, guaw dyrr singjiu byy snisiw hamzimw ee qongqyw. Hitt sii simx kuix, dyrr qnir diyc danghongx Vutdong Vut Qog. Jyr Hxuad Ongjuw, hongrtai sibhongx ee Vut. Srinx qapp simx huatqngx, tetdew dongrcad byy jiongwgai. Vuddyy mng quanhe uanbuanw tongdat. Quancad hongx ee lat byy soxx uaxkyr, liauxgno potesimx, zip samadhi, u hac sibhongx Vut soxx tuann uiid bibiau ee simx. Guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --32)

The Dharma Prince Vaidurya Light arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I can still remember back through eons as many as sand grains in the Ganges to the time of a Buddha named Limitless Sound, who instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings’ physical bodies as being false conditions propelled by the power of wind. At that time, I contemplated the position of the world, and I regarded the passage of time in the world. I reflected on the motion and stillness of my body. I considered the arising of thoughts in my mind. There was no difference among all these kinds of motion; they were all the same. I then understood that the nature of movement does not come from anywhere, nor does it go anywhere. Every single material particle throughout the ten directions and every deluded being is of the same empty falseness. Eventually the beings in each of the worlds of the three-thousand-great-thousand world system were like so many mosquitoes confined in a vessel, droning monotonously. Caught in those few square inches, their hum built to a maddening crescendo. Not long after I encountered the Buddha, I attained patience with non-existence of beings and dharmas. My mind then opened, and I could see the country of the Buddha Unmoving in the east. I became a Dharma Prince and served the Buddhas of the ten directions. My body and mind emit a light that makes them completely clear and translucent. The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on, awakened to the Bodhi-mind and entered samádhi, meshing with the single, wonderful mind transmitted by all the Buddhas of the ten directions. That is the foremost means."

(楞嚴經卷第五之32)

琉璃光法王子。即從座起。頂禮佛足。而白佛言。我憶往昔經恒沙劫。有佛出世。名無量聲。開示菩薩本覺妙明。觀此世界及眾生身。皆是妄緣風力所轉。我於爾時。觀界安立。觀世動時。觀身動止。觀心動念。諸動無二。等無差別。我時覺了此群動性。來無所從。去無所至。十方微塵顛倒眾生。同一虛妄。如是乃至三千大千一世界內。所有眾生。如一器中。貯百蚊蚋。啾啾亂鳴。於分寸中鼓發狂鬧。逢佛未幾。得無生忍。爾時心開。乃見東方不動佛國。為法王子。事十方佛。身心發光。洞徹無礙。佛問圓通。我以觀察風力無依。悟菩提心。入三摩地。合十方佛傳一妙心。斯為第一。

Shurangama Qingx (go-31)

Guehqngx Dongjuw an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw sniu kiw diyc ingxsii naxx Gange Hyy ee suax sowliong hiacc je ee qiab, u miaa qiyr juer Juiw Tnix ee Vut cursir. Ix qar juui posad siulen hagsip quancad juiw laii zip samadhi. Quancad sinkux lairdew, juixsingr be u siy' qec. Kixtauu an' pnirjuiw qapp cuiwnua, jiauww jitt kuanw qaur nuarjnuaa, sniuu, jingjuiw, huicjuiw, qapp dairven siyxven dingxdingw jiaxee, dirr sinkux lairdew ongxhuee decc sec, longxx qapp juixsingr siysiang. Guaw knuar qnir sinkux lairdew ee juiw qapp dirr guarkauw sewqair pudimm ee cuwqingx, ongqiongx, vyxtac, iacc soxu pangkuir ee haixjuiw dringw longxx byy cavet. Guaw dirr hitt sii cocox singjiu jitt xee quancad, qandna' knuar diyc juiw, byy quancad diyc byy sinkux. Hitt jun si bikiu, dirr sxig-lai jersenn. Guaw u jit xee derjuw, an' txangx-gua tamr knuar sxig-lai, qandna' qnir diyc sxig-lai cingjuiw muaw siwqer, byy knuar qnir vadd hxang mic. Ginxaw budix, tec jit liap jiyhtauu kenx duiww juiw-lai, qig juiw u sniax, quanx jingg qor au dyrr jauw .kir. Guaw jersenn cutdnia liauxau, jidsii qamxqag simx tniar, kyxviw Shariputra jysiu qxuiw sionghai qangrkuanw. Guaw qaqi decc sniu, dnaxx guaw ixqingx did diyc arhat ee qongqyw, qapp vni ee inenn li hng hng jiokk quw ar. Anwjnuaw qimzit hutzenn simx e tniar? Guaw qamxx byy tewvo iacc sitcyr? Hitt sii dongjuw liammix laii guaw binrjingg, qongw jinwjingg hitt qnia dairjir. Guaw dyrr qra ix qongw, 'Liw qycc qnir diyc juiw, tangx qra mngg kuix .kuix, zip kir juiw-lai qra jiyhtauu kiyh .kiw .laii.' Dongjuw siurqar. Au .laii guaw jersenn zibdnia ee sii, ix qycc qnir diyc juiw, jiyhtauu qangrkuanw dirr hiax. Ix kuix mngg qra jiyhtauu kiyh .kiw .laii. Guaw au .laii cutdnia, sintew qapp kixcox qangrkuanw. Duw diyc Buliong Vut, simrjiww qaur duw diyc Snuax, Haiw, Jurjai, Tongx Ongg Zulaii, jiacc texcad diyc srinx brongg. Qapp sibhongx qaiwhan soxu pangkuir haixjuiw ee vunxsingr habbyy, jinsit kanghux, byy zi byy cavet. Jitmaw Zulaii sur miaa qiyr guaw  juer Sunjinx Ginxaw, cam'uw posad ee hue. Vuddyy mng quanhe uanbuanw tongdat. Juixsingr itbi liutongx, singjiu zimxnai byy snix ee uanbuanw potee. Guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --31)

The Pure Youth Moonlight arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I remember that long ago, beyond eons as many as there are sand grains in the Ganges, there was a Buddha in the world named Water-God, who taught all the Bodhisattvas to cultivate the contemplation of water and enter samádhi. I reflected upon how throughout the body the essence of water is not in discord. I started with mucus, phlegm, saliva, marrow, and blood, and went through to urine and excrement. As it circulated through my body, the nature of water remained the same. I saw that the water in my body was not at all different from that in the world outside, even that in royal lands of floating banners with all their seas of fragrant waters. At that time, when I first succeeded in the contemplation of water, I could see only water. I still had not gotten beyond my physical body. I was a Bhikshu then, and once when I was in Dhyana repose in my room, a disciple of mine peeked in the window and saw only clear water filling the entire room. He saw nothing else. The lad was young, and not knowing any better, he picked up a tile and tossed it into the water. It hit the water with a ‘plunk.’ He gazed around and then left. When I came out of concentration, I was suddenly aware of a pain in my heart, and I felt like Shariputra must have felt when he met that cruel ghost. I thought, ‘I am already an Arhat and have long since abandoned conditions that bring on illness. Why do I suddenly have this pain in my heart? Am I about to lose the position of non-retreat?’ Just then, the young lad came promptly to me and related what had happened. I quickly said to him, ‘When you see the water again, open the door, wade into the water, and remove the tile.’ The boy was obedient, so when I re-entered samádhi, he again saw the water and the tile as well, opened the door, and took it out. When I came out of concentration, my body was as it had been before. I encountered limitless Buddhas and cultivated in that way until the coming of the Thus Come One, King of Masterful Penetrations of Mountains and Seas. Then I finally had no body. My nature and the seas of fragrant waters throughout the ten directions were identical with True Emptiness, without any duality or difference. Now I am with the Thus Come One and am known as a Pure Youth, and I have joined the assembly of Bodhisattvas. I penetrated through to the flow of a single flavor, obtained patience with the non-production of dharmas, and reached the perfection of Bodhi. That is the foremost means."

(楞嚴經卷第五之31)  

月光童子。即從座起。頂禮佛足。而白佛言。我憶往昔恒河沙劫。有佛出世。名為水天。教諸菩薩修習水觀。入三摩地。觀於身中。水性無奪。初從涕唾。如是窮盡津液精血。大小便利。身中旋復。水性一同。見水身中與世界外浮幢王剎。諸香水海。等無差別。我於是時。初成此觀。但見其水未得無身。當為比丘。室中安禪。我有弟子。闚窗觀室。唯見清水遍在室中。了無所見。童稚無知。取一瓦礫投於水內。激水作聲。顧盼而去。我出定後。頓覺心痛。如舍利弗遭違害鬼。我自思惟。今我已得阿羅漢道。久離病緣。云何今日忽生心痛。將無退失。爾時童子捷來我前。說如上事。我則告言。汝更見水。可即開門。入此水中。除去瓦礫。童子奉教。後入定時。還復見水。瓦礫宛然。開門除出。我後出定。身質如初。逢無量佛。如是至於山海自在通王如來。方得亡身。與十方界諸香水海。性合真空。無二無別。今於如來得童真名。預菩薩會。佛問圓通。我以水性一味流通。得無生忍。圓滿菩提。斯為第一。

Shurangama Qingx (go-30)

Cisiuw Posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw sniu diyc ingxzit, poxtenha ee Qonghuix Zulaii dirr sewqanx cuthen ee sii, guaw si jit xee bikiu. Guaw dniardnia dirr iauwlo, dorjuntauu, iacc cande jiaxee hiamxog ehseh ee soxjai. Narr u kamket ee lo e honggai iacc sunxhuai bexciax :ee, guaw longxx e qra tun vnii. Ursii jy qiyniuu, ursii pnai suatoo. Jiacnirr qutlat sinkow, qingquer buliong Vut dirr sewqanx cuthen. Narr u jiongwsingx dirr cirdniuu rair langg draur tec mihqnia, guaw e singx kir qra draur tec, kir qaur inx beh qaur ee soxjai. Mihqnia kngr lehh dyrr jauw, be qra qiucuw dapsia. Vipashyin Vut dirr sewqanx cuthen ee sii, sewqanx je qihngx. Guaw ngai langg, bylun hng iacc qin, qandna' cruw jit sxenw jnii. Iacc si u guciax hamr zip lamwtoo, guaw u sinlat, qra inx draur sag cialenw, hro inx an' koxnauw-diongx qaixtuad. Hitt sii qok'ongg sed jaidngr enwsik kuanxtai Vut. Guaw dirr hitt sii siujingw lo laii kuanxtai Vut. Vipashyin Zulaii qra guaw syx tauu suar qra guaw qongw, simde vnijniar, sewqair ee de itcer longxx e vnii. Guaw ee simx jiksii kaigno, knuar qnir sintew biser ee din'aix qapp sidjai sewqair soxu biser din'aix dringw longxx byy cavet. Biser din'air qaqi u vunxsingr, be horsiongx kir bongkab, simrjiww vingkir iarr be kir kab .diyc. Guaw dirr dharma ee vunxsingr lairdew liauxgno diyc kongbuu snix cud zimxnai, jurr anxnex jniaa juer arhat. Simx dngw laii dnaxx zip posad ee qongqyw, tniax diyc juui Zulaii suanqangw bibiau Lenhuex Vuddyy soxx jaix soxx qnir. Guaw dairsingx did diyc jingwbingg jniaa juer siongrr taujingg :ee. Vuddyy mng quanhe uanbuanw tongdat. Jimjiog quancad sintew qapp qaiwhanr, jitt nng xee siogdinn longxx byy cavet. Guanvunw si Zulaii-jongr, hukongx bongrsiongw huad cud din'aix. Din'aix siausid, diwhui uanbuanw, singjiu busiong dyrhing. Guaw zinrui jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --30)

The Bodhisattva Maintaining the Earth arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I remember when Universal Light Thus Come One appeared in the world in the past. I was a Bhikshu who continually worked on making level the major roads, ferry-landings, and the dangerous spots in the ground, where the disrepair might hinder or harm horse carriages. I did everything from building bridges to hauling sand. Throughout the appearance of limitless Buddhas in the world I was diligent in this hard labor. If there were people waiting by the walls and gates of the cities who needed someone to carry their goods, I would carry them all the way to their destination, set the things down, and leave without taking any recompense. When the Buddha Vipashyin appeared in the world, there was widespread famine. I would carry people on my back, and no matter how far the distance, I would accept only one small coin. If there was an ox-cart stuck in the mud, I would use my spiritual strength to push the wheels out and resolve the hardship. Once a king asked the Buddha to attend a vegetarian feast. At that time, I served the Buddha by leveling the road for him as he went. Vipashyin Thus Come One rubbed my crown and said, ‘You should level your mind-ground, then everything else in the world would be level.’ Immediately my mind opened up and I saw how the particles of earth composing my own body were no different from all the particles of earth that made up the world. These particles of dust do not conflict with our nature, to the point that not even the blade of a sword could harm it. Within the Dharma-nature I awakened to the patience with the non-production of dharmas and accomplished Arhat-ship. My mind has returned and I have now entered the ranks of the Bodhisattvas. Hearing that Thus Come One proclaim the Wonderful Lotus Flower, the level of the Buddha’s knowledge and vision, I have already been certified as having understood and am a leader in the assembly. The Buddha asks about perfect penetration. Upon attentive contemplation of the body and the environment, I saw that these two defiling dusts are exactly the same. Fundamentally everything is the Treasury of the Thus Come One, but then falseness arises and creates the defiling dust. When the defiling dust is eliminated, wisdom is perfected, and one accomplishes the unsurpassed Way. That is the foremost means."

(楞嚴經卷第五之30) 
持地菩薩。即從座起。頂禮佛足。而白佛言。我念往昔。普光如來出現於世。我為比丘。常於一切要路津口。田地險隘。有不如法。妨損車馬。我皆平填。或作橋梁。或負沙土。如是勤苦。經無量佛出現於世。或有眾生於闤闠處。要人擎物。我先為擎。至其所詣。放物即行。不取其直。毗舍浮佛現在世時。世多饑荒。我為負人。無問遠近。唯取一錢。或有車牛被於泥溺。我有神力。為其推輪。拔其苦惱。時國大王延佛設齋。我於爾時平地待佛。毗舍如來。摩頂謂我。當平心地。則世界地一切皆平。我即心開。見身微塵。與造世界所有微塵等無差別。微塵自性。不相觸摩。乃至刀兵亦無所觸。我於法性。悟無生忍。成阿羅漢。迴心今入菩薩位中。聞諸如來宣妙蓮華佛知見地。我先證明而為上首。佛問圓通。我以諦觀身界二塵。等無差別。本如來藏。虛妄發塵。塵銷智圓。成無上道。斯為第一。

Shurangama Qingx (go-29)

Ucchushma dirr Vuddyy binrtaujingg, habjiongw hiongr Vuddyy ee siangx kax qnialew, suar qra Vuddyy qongw, "Guaw dniardnia sniu kiw quxdngg qiab ixjingg ee sxingr si je tam'iok. Hitt sii u cutsir jit xee miaa qiyr juer Kangx Ongg ee Vut. Ix qongw imhing quewdyx vniwjniaa bingw huew jurjib. Ix qar guaw siwqer quancad venww srinx qapp suwqix soxu lingxluanw ee krir. Sinlingg ee qngx dirr lairdew jurjip, qra imhing ee simx huar juer diwhui ee huew. Jurr anxnex, soxu ee Vut longxx qiyr guaw juer Huew Tauu. Guaw ixx huew-qngx samadhi ee lat jniaa juer arhat. Simx huad dua guan, narr soxu ee Vut singjiu dyrhing, guaw beh juer u lat :ee cinsinx hanghok mosinn qapp duiwdik. Vuddyy mng uanbuanw tongdat. Jimjiog quancad srinx qapp simx ee lingxluanw bongkab, liutongx byy jiongwgai, soxu huanlyw qacc siausid, dyrr snix cud dua vyw huexiam, vreh kiw busiong ee qakdix. Guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --29)

Ucchushma came before the Buddha, put his palms together, bowed at the Buddha’s feet, and said to him, "I can still remember how many eons ago I was filled with excessive greed and desire. The Buddha named King of Emptiness was in the world, and he said that people with too much lustful desire turn into a raging mass of fire. He taught me to contemplate the coolness and warmth found throughout my entire body. A spiritual light coalesced inside me and transformed my thoughts of excessive lust into the fire of wisdom. After that, all the Buddhas referred to me by the name Fire-Head. Due to the strength of this Fire-light Samádhi, I accomplished Arhat-ship. I made a great vow that when any Buddha accomplishes the Way, I will be a powerful knight and personally subdue the demons’ enmity. The Buddha asks about perfect penetration. I used attentive contemplation of the effects of heat in my body and mind until it became unobstructed and penetrating and all my outflows were consumed. I produced a blazing brilliance and ascended to enlightenment. That is the foremost means."

(楞嚴經卷第五之29)

烏芻瑟摩。於如來前。合掌頂禮佛之雙足。而白佛言。我常先憶久遠劫前。性多貪欲。有佛出世。名曰空王。說多婬人。成猛火聚。教我遍觀百骸四肢諸冷煖氣。神光內凝。化多婬心成智慧火。從是諸佛皆呼召我。名為火頭。我以火光三昧力故。成阿羅漢。心發大願。諸佛成道。我為力士。親伏魔怨。佛問圓通。我以諦觀身心煖觸。無礙流通。諸漏既銷。生大寶燄。登無上覺。斯為第一。