Shurangama Qingx (go-26)

Purnamaitreyaniputra an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw an' quxdngg qiab ixlaii, venrvog ee jaidiau byy jiongwgai. Suan'iongg suatbingg kow qapp kangx, tangx cimzip dat qaur jinsit ee siongr. Cincniu jitt kuanw simrjiww qaur Gange Hyy lairdew ee suax ee sowliong hiacc je ee Zulaii viwbit huatmngg iarr jaiqiyh. Guaw dirr jingwlangg-diongx bibiau kaisi, vniwjniaa sniaw dy' m qniax. Sewjunx jaix guaw u venrvog ee jaidiau, iong imsniax dngw huatlunn qar guaw anwjnuaw huat'iongg. Guaw dirr Vuddyy sinvnix vangjo Vuddyy dngw huatlunn. In'ui snia'imx naxx sraix decc qiyr, jniaa jyr arhat. Sewjunx inwjingr guaw juer busiong qangxsuad vudhuad. Vuddyy mng quanhe uanbuanw tongdat. Iong huat'imx hanghok mosinn qapp duiwdik, siaubet soxu huanlyw, guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --26)

Purnamaitreyaniputra arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "For vast eons I have possessed unobstructed eloquence. When I discuss suffering and emptiness I penetrate deeply into ultimate reality. In the same way, I feel no fear as I give subtle, wonderful instruction to the assembly concerning the secret Dharma doors of as many Thus Come Ones as there are sand grains in the Ganges. The World Honored One knew that I had great eloquence, and, using his sound to turn the Dharma wheel, taught me to propagate the Dharma. I joined the Buddha to help him turn the Dharma wheel. I accomplished Arhat-ship due to his lion’s roar. The World Honored One certified me as being foremost in speaking Dharma. The Buddha asks about perfect penetration. I used the sounds of Dharma to subdue demons and adversaries and to melt away my outflows. That is the foremost means."

 

(楞嚴經卷第五之26) 
富樓那彌多羅尼子。即從座起。頂禮佛足。而白佛言。我曠劫來。辯才無礙。宣說苦空。深達實相。 如是乃至恒沙如來秘密法門。我於眾中微妙開示。得無所畏。世尊知我有大辯才。以音聲輪教我發揚。我於佛前助佛轉輪。因師子吼。成阿羅漢。世尊印我說法無上。佛問圓通。我以法音降伏魔怨。銷滅諸漏。斯為第一。

Shurangama Qingx (go-25)

SundarÁnanda an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw cocox cutqex duer Vuddyy jinwzip siudy. Suizenn u junsiuw qaiwlut, dirr siulen samadihi ee sii, simx suwsiongg e hongr hongr, be tangx did diyc byy lrau (huanlyw). Sewjunx qar guaw qapp Kaushthia quancad pnirtauu ee vec daimw. Guaw kixcox jimjiog quancad. Qingquer sxamx-cid zxic-id zit, knuar diyc pni-aw lairdew cutzip ee krir naxx enx. Srinx qapp simx lairgua hunbingg, uanbuanw dongrcad jitt xee sewqair, jit siwqer jniaa jyr hukongx cingjing, bersux liulii, enx ee siongwtew jiamrjiam siausid, pni ee kuir jniaa jyr vehsig :ee. Simx kuix, huanlyw jin bet. Soxu cutzip ee kuir huar jyr qongbingg jiywqngx sibhongx sewqair, jurr anxnex did arhat. Sewjunx anwdnia guaw e did potee ee qongqyw. Vuddyy mng quanhe uanbuanw tongdat. Kuir siausid, quw .laii dyrr did diyc kexhuad bingvik, bingqngx uanbuanw, huanlyw jin bet, guaw zinruii jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --25) 
SundarÁnanda arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "When I first left home and followed the Buddha to enter the Way, I received the complete precepts, but my mind was always too scattered for samádhi, and I could not attain the state of having no outflows. The World Honored One taught Kaushthila and me to contemplate the white spot at the tip of our noses. From the first, I contemplated intently. After three weeks, I saw that when I inhaled and exhaled, the breath in my nostrils looked like smoke. Internally my body and mind became bright, and externally I perfectly understood that the world was like crystal, empty and pure. The smoky appearance gradually disappeared, and the breath in my nostrils became white. My mind opened and my outflows were ended. Every inhalation and exhalation of breath was transformed into light, which illumined the ten directions, and I attained Arhat-ship. The World Honored One predicted that in the future I would obtain Bodhi. The Buddha asks about perfect penetration. I did it by means of the disappearance of the breath, until eventually the breath emitted light and the light completely extinguished my outflows. That is the foremost means."

(楞嚴經卷第五之25)

孫陀羅難陀。即從座起。頂禮佛足。而白佛言。我初出家從佛入道。雖具戒律。於三摩地心常散動未獲無漏。世尊教我。及拘絺羅。觀鼻端白。我初諦觀。經三七日。見鼻中氣出入如煙。身心內明。圓洞世界。遍成虛淨。猶如琉璃。煙相漸銷。鼻息成白。心開漏盡。諸出入息化為光明。照十方界。得阿羅漢。世尊記我當得菩提。佛問圓通。我以銷息。息久發明。明圓滅漏。斯為第一。

Shurangama Qingx (go-24)

Poxhenn posad an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw jyr Hxuad Ongjuw qinduer Zulaii u Ganges Hyy lairdew ee suax ee sowliong hiacc je sxer. Sibhongx Zulaii qawsi inx u posad-qinx ee derjuw siulen poxhenn dikhing dyrr si duer gua ee miaa laii setlip :ee. Sewjunx, guaw iongrsimx tniax, hunvet jiongwsingx soxu ee qakdix qapp qenwsig. Narr junw dirr Ganges Hyy lairdew ee suax ee qaiwhan guarkauw u jit xui, qidiongx u jit xee jiongwsingx simdiongx kexhuad bingqngx laii siulen poxhenn dihing, guaw e dirr hitt sii jre lak gee ee cnxiu, hunx jyr cingvah xee srinx qaur inx hiax. Dyrr sngr inx ee giabjer jin' cimx, berdangr qir diyc guaw, guaw e dirr amwdiongx qra inx syx tauu, qra inx knuawqor qapp an'uir, hro inx u singjiu. Vuddyy mng quanhe uanbuanw tongdat. Guaw qongw guanvunw kixinx, simx tniax .diyc kexhuad bingqngx, hunvet jurjai, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --24)

Universal Worthy Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I have been a Dharma Prince with as many Thus Come Ones as there are sand grains in the Ganges. The Thus Come Ones of the ten directions tell their disciples who have the roots of a Bodhisattva to cultivate the Universal Worthy conduct, which is named after me. World Honored One, I use my mind to listen and distinguish the knowledge and views of beings. In other regions as many realms away as there are sand grains in the Ganges, for each being who resolves to practice the conduct of Universal Worthy, I immediately mount my six-tusked elephant and create hundreds of thousands of reduplicated bodies which go to those places. Although their obstacles may be so heavy that they cannot see me, I secretly rub their crowns, protect and comfort them, and help them succeed. The Buddha asks about perfect penetration. The basic cause I speak of is listening with the mind, distinguishing at ease, and emitting light. This is the foremost means."

(楞嚴經卷第五之24)

普賢菩薩。即從座起。頂禮佛足。而白佛言。我已曾與恒沙如來為法王子。十方如來。教其弟子菩薩根者。修普賢行。從我立名。世尊。我用心聞。分別眾生所有知見。若於他方恒沙界外。有一眾生。心中發明普賢行者。我於爾時乘六牙象。分身百千。皆至其處。 縱彼障深。未得見我。我與其人暗中摩頂。擁護安慰。令其成就。佛問圓通。我說本因。心聞發明。分別自在。斯為第一。

Shurangama Qingx (go-23)

Shariputra an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw an' quxdngg qiab ixlaii, simx qapp qenwsig dyrr cingjing. Cincniu jitt kuanw snix cutsir u naxx Ganges Hyy ee suax ee sowliong hiacc je vaiw, sewqanx qapp cutsewqanx jiongxjiongw venrhuar, jid'err knuar dyrr tongdat, m bad u jiongwgai. Guaw dirr lorsiong duw diyc Kasyapa hniadi sui' xee decc suansuad inenn, liauxgno diyc simx byy qaiwhan, suar duer Vuddyy cutqex. Qenwsig qakdix bingqngx uanbuanw, did diyc dua byy qnia'uir ee qongqyw, jniaa juer arhat, kiarr Vuddyy ee dua derjuw. Guaw an' Vuddyy ee cuir qongw .cud ee dyrliw laii cutsir, duer hxuad laii huawsnix. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, simx qapp qnir huad qngx, qngx qaur qik jaix qenwsig, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --23)

Shariputra arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "From distant eons until the present, my mind and views have been pure. In this way I have undergone as many births as there are sand grains in the Ganges. At one glance I am able to understand all the various transformations and changes of both what is worldly and what is world transcending without any obstruction. Once I met the Kasyapa brothers on the road, and walked along with them. They spoke about causes and conditions, and I awakened to the boundlessness of my mind. I followed the Buddha and left the home life. My seeing-awareness became bright and perfect, I obtained great fearlessness and became an Arhat. As one of the Buddha’s elder disciples, I am born from the Buddha’s mouth, transformation ally born from the Dharma. The Buddha asks about perfect penetration. As I have been certified to it, for the mind and the seeing to emit light and for the light to radiate throughout both knowing and seeing is the foremost means."

(楞嚴經卷第五之23)

舍利弗。即從座起。頂禮佛足。而白佛言。我曠劫來。心見清淨。如是受生如恒河沙。世出世間種種變化。一見則通。獲無障礙。我於路中。逢迦葉波兄弟相逐。宣說因緣。悟心無際。從佛出家。見覺明圓。得大無畏。成阿羅漢。為佛長子。從佛口生。從法化生。佛問圓通。如我所證。心見發光。光極知見。斯為第一。

Shurangama Qingx (go-22)

Subhuti an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw an' quxdngg qiab ixlaii, simx dyrr byy jiongwgai. E qir did snix cutsir u naxx Ganges Hyy lairdew ee suax ee sowliong hiacc je vaiw. Cocox dirr buxtaix dyrr jaix kanghux jigjing. Cincniu jitt kuanw simrjiww qaur sibhongx longxx jniaa kanghux, iarr hro jiongwsingx giamrjingr diyc kongsingr. Singsiu Zulaii kexhuad vunxsingr qapp qakdix si jinsit kanghux. Kongsingr uanbuanw bingqngx, jniaa juer arhat. Jidsiqanx jinwzip Zulaii vyxquir bingqngx kongsingr ee haiw, ham' Vuddyy soxx jaix soxx qnir siysiang. Vuddyy inwjingr guaw jyr mrbenw qycc hagsip :ee. Dirr vunxsingr kanghux qaixtuad jitt jann, guaw si busiong jiamr tauu kxamw. Vuddyy mng quanhue uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, soxu siongwtew jinwzip byy. Soxu longxx byy, byy longxx jin bet. Huedngw hxuad qruix byy, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --22)

Subhuti arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "From distant eons until now, my mind has been unobstructed. I remember as many of my past lives as there are sand grains in the Ganges. From the beginning, in my mother’s womb, I knew emptiness and tranquility, to the extent that the ten directions became empty and I caused beings to be certified to the nature of emptiness. Having received the Thus Come One’s revelation that the enlightened nature is true emptiness and that the nature of emptiness is perfect and bright, I attained Arhat-ship. I suddenly entered into the Thus Come One’s sea of magnificent, bright emptiness. My knowledge and views became identical with the Buddhas. I was certified as being beyond study. In the liberation of the nature of emptiness, I am unsurpassed. The Buddha asks about perfect penetration. As I have been certified to it, all phenomena enter into nothingness until nothingness and what becomes nothingness both disappear. Turning dharmas back to the void is the foremost means."

 

(楞嚴經卷第五之22)

須菩提。即從座起。頂禮佛足。而白佛言。我曠劫來。心得無礙。自憶受生如恒河沙。初在母胎。即知空寂。如是乃至十方成空。亦令眾生證得空性。蒙如來發性覺真空。空性圓明。得阿羅漢。頓入如來寶明空海。同佛知見。印成無學。解脫性空。我為無上。佛問圓通。如我所證。諸相入非。非所非盡。旋法歸無斯為第一。

Shurangama Qingx (go-21)

Pilindavatsa an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw co' huatsimx duer Vuddyy siudy, sxor vaiw tniax Zulaii qongw soxu sewqanx lairdew byy jit hxang kuaiwlok ee su. Dirr sniaa-lai qra langg' vunx, simlai decc sniu siulen ee huatmngg. Jit xe byy jimjiog, lo-diongx u dok ee cir suacc kir siongx diyc kax, qui' sinkux tangwtniar. Guaw ee simlai u qakdix, jaix jitt xee tniar jin' qankow. Suizenn qakdix u qamxqag tniar, qycc qakcad diyc cingjing ee simx byy tniar iarr byy tniar ee qamxqag. Guaw qycc susniu, jiauww jitt kuanw, jit xee sinkux suacc u nng xee qamxqag? Sukyw jitt xee liamrtauu byy zuarr quw, srinx qapp simx hutzenqanx kangr .kir. Sxamx-cid zxic-id qangx lairdew, soxu ee huanlyw sriaux jin, jniaa juer arhat. Zulaii cinsinx inwjingr guaw u drat qaur mrbenw qycc hagsip jitt xee qongqyw. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, dngw laii qaur sinkux sunzenn ee qakdix, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --21)

Pilindavatsa arose from his seat, bowed at the Buddha’s feet, and said to the Buddha:
"When I first resolved to follow the Buddha and enter the Way, I often heard the Thus Come One explain how there is nothing in this world that brings happiness. Once, when I was on alms rounds in the city, I was reflecting on this Dharma-door and did not notice a poisonous thorn on the road until it had pricked my foot. My mind was aware of the strong physical pain, but although my awareness experienced the pain, I was also aware that in my pure heart there was neither pain nor awareness of it. I also thought, ‘Is it possible for one body to have two awareness’s?’ Having reflected on this for a short while, my body and mind became suddenly empty. After twenty-one days, my outflows disappeared and I accomplished Arhat-ship. The Buddha personally certified me and confirmed that I had realized the level beyond study. The Buddha asks about perfect penetration. As I have been certified to it, purifying the awareness and forgetting the body is the foremost means."
 

(楞嚴經卷第五之21) 
畢陵伽婆蹉。即從座起。頂禮佛足。而白佛言。我初發心從佛入道。數聞如來說諸世間不可樂事。乞食城中。心思法門。不覺路中毒剌傷足。舉身疼痛。我念有知。知此深痛。雖覺覺痛。覺清淨心。無痛痛覺。我又思惟。如是一身。寧有雙覺。攝念未久。身心忽空。三七日中。諸漏虛盡。成阿羅漢。得親印記。發明無學。佛問圓通。如我所證。純覺遺身。斯為第一。

Shurangama Qingx (go-20)

Gavampati an' jyrui vreh kiw, hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guaw u kauxgiap. Dirr quewkir qiab u buxban shramana, mrjiacc jit sxer suar jit sxer longxx u naxx guu decc huancauw ee vnerjingr. Zulaii qar guaw itbi cingjing simde jitt hxang huatmngg. Guaw tangx bet simx zip samadhi. Quancad jubi liauxqaiw diyc m si siongwtew iarr m si budjid. Ciauuat sewqanx soxu huanlyw qaidongx u did .diyc. Duiww lai qaixtuad srinx qapp simx, duiww gua qra sewqair vangr hng hng .kir. Lirkuix snax hxang u, bersux jiauw-aw vangr cud lamx. Lirkuix amjamx, siauduu din'aix. Hautganw cingjing, jniaa juer arhat. Zulaii cinsinx inwjingr guaw u dinglimm mrbenw qycc hagsib ee dyrlo. Vuddyy mng quanhe uanbuanw tongdat. Jiauww guaw soxx giamrjingr :ee, huedngw jubi dngw kir qakdix, jitt hxang vaii derr id."

(Shurangama Sutra, Volume 5 --20)

Gavampati arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "I created an offense that resulted in mouth karma in a past eon. I slighted a Shramana, and in life after life I’ve had this cow-cud sickness. The Thus Come One taught me the mind-ground Dharma-door of the purity of a single flavor. My thoughts ended, I entered samádhi, and learned by contemplating flavors—how they have no substance and are not things. As a result my mind transcended all worldly outflows. Internally my body and mind were liberated and externally I abandoned the world. I left the three realms of existence far behind, just like a bird released from its cage. I separated from filth and wiped out defilements, and so my Dharma eye became pure, and I accomplished Arhat-ship. The Thus Come One personally certified me as having ascended to the stage beyond study. The Buddha asks about perfect penetration. As I have been certified to it, returning flavor and turning awareness around is the foremost means."

(楞嚴經卷第五之20)

憍梵砵提。即從座起。頂禮佛足。而白佛言。我有口業。於過去劫輕弄沙門。世世生生有牛呵病。如來示我一味清淨心地法門。我得滅心入三摩地。觀味之知。非體非 物。應念得超世間諸漏。內脫身心。外遺世界。遠離三有。如鳥出籠。離垢銷塵。法眼清淨。成阿羅漢。如來親印登無學道。佛問圓通。如我所證。還味旋知。斯為第一。