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。