Shurangama Qingx (go-17)

Mahakashyapa qapp Jxiw-Qimx-Qngx bikiuni an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw dirr ixongw ee qiab, dirr jitt xee seqair ee sii u vut cutsir, miaa qiyr juer Zidguaddingx. Guaw tangx cinqin ix tniabunn dharma laii siulen qapp hagsip. Vut beddo liauxau, guaw qiongqib sharira, diamw dingx tangx hro qongbingg jiapsuar, qycc iong jxiw-qngx-qimx buah vut ee sxiong. An' hitt sii ixlaii, singsingx-sewser sinkux ciangjai uanbuanw, jxiw-qimx-qngx jurjiap. Jitt xee Jxiw-Qimx-qngx bikiuni dyrr si guaw ee qasiok. Guanw qang sijun huatsimx. Guaw quanknuar sewqanx liogdinn venwcenx, vairhuai, dogdok diyhh ixx kongjig laii siulen bet, jin, dnia, srinx qapp simx jiacc erdangr dirr bersux dag jingxtauu-aw hiacc dew ee siqanx-lai dro quer cingvah qiab  Guaw jiauww kanghux ee dharma jniaa juer Arhat. Sewjunx qongw guaw si dhuta vaii derr id :ee.Bibiau ee hxuad kaiqaiw bingqngx, tangx siaubet soxu ee huanlyw. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, hxuad ee in'ui vaii derr id kxamw."

(Shurangama Sutra, Volume 5 --17)

Mahakashyapa, Bhikkhuní Purple-golden Light and others arose from their seats, bowed at the Buddha’s feet, and said to the Buddha:
"In a past eon in this region, I drew near to the Buddha named Sun, Moon, and Lamp, who was then in the world. I heard the Dharma from him and cultivated and studied with him. After that Buddha entered tranquility, I made offerings to his sharira and lit lamps to continue his light. Bhikkhuní Purple-Golden-Light gilded the Buddha’s image. From that time on, in life after life, my body has always been perfect and has shone with a purple-golden light. The Bhikkhuní Purple-Golden Light, and others make up my retinue, and we all brought forth the resolve for Bodhi at the same time. I contemplated that the world’s six sense-objects change and decay; they are but empty stillness. Based on this, I cultivated tranquility. Now my body and mind can pass through hundreds of thousands of eons as though they were a finger-snap. Based on the emptiness of dharmas, I accomplished Arhat-ship. The World Honored One says that I am foremost in dhuta ascetic practices. Wonderful Dharma brought me awakening and understanding, and I put an end to all outflows. The Buddha asks about perfect penetration. As I have been certified to it, dharmas are the foremost means."

(楞嚴經卷第五之17)

摩訶迦葉。及紫金光比丘尼等。即從座起。頂禮佛足。而白佛言。我於往劫。於此界中。有佛出世。 名日月燈。我得親近。聞法修學。佛滅度後。供養舍利。然燈續明。以紫光金塗佛形像。自爾已來。世世生生。身常圓滿紫金光聚。此紫金光比丘尼等。即我眷屬。同時發心。我觀世間六塵變壞。唯以空寂修於滅盡。身心乃能度百千劫。猶如彈指。我以空法成阿羅漢。世尊說我頭陀為最。妙法開明。銷滅諸漏。佛問圓通。如我所證。法因為上。

Shurangama Qingx (go-16)

Bhadrapala qapp ix jap-lak xee posad dangpnua an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guanw jiaxee taukixsingx dirr Uigiamm Imsniax Vud'ongg hiax tniax diyc dharma laii cutqex. Dirr jingdoo sexik ee sii jiauww quanwle zip kir igqingx. Hutzenqanx liauxgno diyc juiw ee en'iuu. Ix be qra din'aix sew cringx, iarr be qra siongwtew sew cringx. Dirr hitt diongqanx, byy soxx indnuax laii did diyc anzenn. Quewkir sxer ee sibkir byy be qir tihh, simrjiww qaur jitmaw duer Vuddyy cutqex, siuhing did diyc mrbenw qycc hagsip ee qongqyw. Vuddyy qra guaw hy miaa juer Bhadrapala. Bibiau ee bongkab henxbingg, cuttuad qaur jniaa juer Vuddyy derjiw. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, bogkab ee in'iuu vaii derr id kxamw."

(Shurangama Sutra, Volume 5 --16)

Bhadrapala and sixteen awakened lords who were his companions, arose from their seats, bowed at the Buddha’s feet, and said to the Buddha:
"We first heard the Dharma and left the home life under King of Awesome Sound Buddha. Once, when it was time for the Sangha to bathe, I followed the custom and entered the bathhouse. Suddenly I awakened to the fact that water does not wash away the dust, nor does it cleanse the body. And in that moment I became peaceful and attained the state of there being nothing at all. To this day, I have never forgotten that experience. Having left home with the Buddha, I have advanced beyond study. The Buddha named me Bhadrapala. Wonderful touch was revealed, and I reached the level of being a disciple of the Buddha. The Buddha asks about perfect penetration. As I have been certified to it, touch is the foremost means."

(楞嚴經卷第五之16)

跋陀婆羅。并其同伴十六開士。即從座起。頂禮佛足。而白佛言。我等先於威音王佛。聞法出家。於浴僧時。隨例入室。忽悟水因。既不洗塵。亦不洗體。中間安然。得無所有。宿習無忘。乃至今時從佛出家。令得無學。彼佛名我跋陀婆羅。妙觸宣明。成佛子住。佛問圓通。如我所證。觸因為上。

Shurangama Qingx (go-15)

Iyc Ongg qapp Iyc Junx nng xee dharma ongjuiw, ixqip dirr huathue lairdew go-vah Brahma tnisinn an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "An' byy kaisiw ixlaii qingquer sxor qiab dirr sewqanx juer liong'ix. Cuir damx jitt xee Saha sewqair ee cauw, bok, qimx, qapp jiyc. U miaa :ee sowbok u qaur jap-bxan veh-cingx jiongw. Jurr anxnex jiauu jaix kow, sngx, qiamm, jniaw, qamx, qapp hiamx dingxdingw ee kiwbi, ixqip soxu camcab soxx snix ee venwhuar. Si lingw iacc zet, u dok iacc byy dok, jiaxee longxx jaix taur taur. Jurr singsiu Zulaii qawsi, liauxted diyc kiwbi ee vunxsingr m si kangx iarr m si u; m si srinx iacc simx, iarr be lirkuix srinx iacc simx. Hunvet kiwbi ee in'iuu, an’ jiax did diyc kaigno. Singsiu Vuddyy Zulaii inwjingr guanw nng hniadi Iyc Ongg qapp Iyc Junx nng xee posad ee miaa, jitmaw dirr huathue lairdew jyr dharma ongjuw. Knikib kiwbi laii qakdix bingqngx suar vreh kir qaur posad ee xui. Vuddyy mng quanhe uanbuanw tongdat, jiauww guaw soxx giamrjingr :ee, kiwbi ee in'iuu vaii derr id kxamw."

(Shurangama Sutra, Volume 5 --15)

The two Dharma-Princes, Medicine King and Superior Medicine, and five hundred Brahma gods in the assembly arose from their seats, bowed at the Buddha’s feet, and said to the Buddha, From beginning-less eons until now, we have been good doctors for the world. Our mouths have tasted many herbs, wood, metals, and stones of the Saha world, a hundred and eight thousand flavors. We know in detail the bitter, sour, salty, bland, sweet, and pungent flavors, and the like, in all their combinations and inherent changes. We have a thorough knowledge of whether they are cooling or warming, poisonous or non-poisonous. While serving the Thus Come One we came to know that the nature of flavors is neither empty nor existent, nor of the body or of the mind, nor  apart from body or the mind. We became enlightened by discriminating among flavors. The Thus Come One sealed and certified us brothers and named us Bodhisattvas Medicine King and Superior Medicine. Now in the assembly we are Dharma Princes who have ascended to the Bodhisattva level due to having become enlightened by means of flavors. The Buddha asks about perfect penetration. As we have been certified to it, the cause of flavors is the foremost means."

(楞嚴經卷第五之15)

藥王藥上二法王子。并在會中五百梵天。即從座起。頂禮佛足而白佛言。我無始劫。為世良醫。口中嘗此娑婆世界草木金石。名數凡有十萬八千。如是悉知苦酢鹹淡甘辛等味。并諸和合俱生變異。是冷是熱。有毒無毒。悉能遍知。承事如來。了知味性。非空非有。 非即身心。非離身心。分別味因。從是開悟。蒙佛如來印我昆季。藥王藥上二菩薩名。今於會中為法王子。因味覺明。位登菩薩。佛問圓通。如我所證。味因為上。  

 

Shurangama Qingx (go-14)

Pangkuir Jonggiamm Ginxaxtunn an’ jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw tniax qnir Zulaii qar guaw diyhh jimjiog quanknuar soxu iuxuii ee siongwtew. Guaw hitt sii qapp Vuddyy qywsii, diamr diamrjing ee soxjai cingjing siulen. Guaw knuar qnir soxu bikiu siyx dimjuixhniux. Hex pangkuir diam diam laii qaur pni-aw lairdew. Guaw quancad jitt xee pangkuir, m si hniubok iarr m si kanghux; m si enx iarr m si huew; laii byy xui, kir iarr byy xui. An' jex iwsig diyc siau’ngiuu, suar huatsnix binghen byy lrau (huanlwy). Zulaii inwjingr guaw juer Pangkuir Jonggiamm ee miahy. Siogdinn ee kuir jit xe aw quw siaubet .kir. Bibiau pangkuir giambit uanbuanw. Guaw an' pangkuir jonggiamm did Arhat. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, pangkuir jonggiamm vaii derr id kxamw."

(Shurangama Sutra, Volume 5 --14) 
The pure youth, Exalted by Fragrance, arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I heard the Thus Come One teach me to contemplate attentively all conditioned phenomena. I then left the Buddha and dwelt quietly in a pure abode. I observed that when the Bhikshus lit ‘sinking’ incense, its fragrant scent quietly entered my nostrils. I contemplated this fragrance: it did not come from the wood; it did not come from emptiness; it did not come from the smoke, and it did not come from the fire. There was no place it came from and no place it went to. Because of that, my discriminating mind was dispelled, and I attained the absence of outflows. The Thus Come One certified me and called me Exalted by Fragrance. Defiling scents suddenly vanished, and the wonderful fragrance was both secret and all pervasive. It was through the adornment of fragrance that I became an Arhat. The Buddha asks about perfect penetration. As I have been certified to it, being exalted by fragrances are the foremost means."

(楞嚴經卷第五之14) 
香嚴童子。即從座起。頂禮佛足。而白佛言。我聞如來教我諦觀諸有為相。我時辭佛。宴晦清齋。見諸比丘燒沈水香。香氣寂然來入鼻中。我觀此氣。非木非空。非煙非火。去無所著。來無所從。由是意銷。發明無漏。如來印我得香嚴號。塵氣倏滅。妙香密圓。我從香嚴。得阿羅漢。佛問圓通。如我所證。香嚴為上。 

Shurangama Qingx (go-13)

Upanishad an' ix ee jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw iarr u knuar diyc Vuddyy cocox singjiu vuddy, qongxx diyhh quanknuar byy cingjing siongwtew laii snix cud iamwngor cutli ee simx. U liauxgno diyc soxu sikdinn ee vunxsingr, an' byy cingkir vehqud qapp biser din'aix longxx qruix dirr hukongx, kanghux qapp siktew byy jingcax. soxiw singjiu byy yc ee dyrhing. Zulaii inwjingr guaw ee miaa juer Upanishad. Din’aix siktew qaxx jin, bibiau siktew giambit uanbuanw. Guaw an’ siksiongr did Arhat. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, siksiongr vaii derr id kxamw."

(Shurangama Sutra, Volume 5 --13)

Upanishad arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I also saw the Buddha when he first accomplished the Way. I learned to contemplate the attributes of impurity until I grew to loathe it and came to understand that the nature of all forms is unclean. Bare bones and fine dust all return to emptiness, and so both emptiness and forms are done away with. With this realization, I accomplished the path beyond study. The Thus Come One certified me and named me Upanishad. Objects of form came to an end, and wonderful form was both secret and all pervasive. Thus, it was through the attributes of forms that I became an Arhat. The Buddha asks about perfect penetration. As I have been certified to it, forms are the foremost means."

(楞嚴經卷第五之13) 
優波尼沙陀。即從座起。頂禮佛足。而白佛言。我亦觀佛最初成道。觀不淨相。生大厭離。悟諸色性。以從不淨白骨微塵。歸於虛空。空色二無。成無學道。如來印我名尼沙陀。塵色既盡。妙色密圓。我從色相。得阿羅漢。佛問圓通。如我所證。色因為上。