Shurangama Qingx (lak-13)

"Ananda, jitt hy sewqanx ee liogdy jiongwsingx, suizenn srinx qapp simx byy sathai, tautec qapp imluan, jitt snax hxang hing’uii ixx uanbuanw, narr qongw vehcat, dyrr junw u Samadhi, iarr vutdid cingjing, e vniwjniaa u iogbong qenwsig ee xmoo, srid kir Zulaii-jxingw. Byy did .diyc qongw did .diyc, byy giamrjingr .diyc qongw u giamrjingr .diyc, iacc si duiqiuu sewqanx derr id junquir, inx dirr langg' ee binrjingg qongw, inx dnaxx ixx did diyc Sotapanna ee qongqyw, Sakadagami ee qongqyw, Anagami ee qongqyw, Arhat ee dy, Pacceka Vut ee ciasingg, iacc si qongxx inx si sibde qokk jancur ee posad, uirr beh duiqiuu langg' ee lexqingr qapp camwhuew, tamx langg' ee qiongriongw. Jex si jit jiongw dendyr, e hro vut-jxingw siaubet. Kyxviw u langg iong dyx cyr tara-ciu, Vut qra jitt xee jyr qiwzin qongxx e ingxuanw dng senrqinx, be qycc u diqnir, e dimm lyc snax koxhaiw, be singjiu Samadhi. 

Guaw beddo liauxau, bingrling jiongww posad ixqip Arhat dirr buadhuad sidai ixx ingwsinx cuthen, henxhen cud jiongxjiongw hingtew, kir dro jiongww lunhuee :ee. Inx uree jyr sabunn, uree jyr vig’ix qusu, uree jyr zin’ongg, uree jyr jnaixsiongr, uree jyr donglamm, uree jyr dongluw, simrjiww qirluw, qnuaxhu, qniaa qan'imm :ee, tautec :ee, doho iacc huanxaw, qapp inx jyr qang kuanw ee dairjir, cingjan vudhuad, hro inx ee srinx qapp simx zip Samadhi. Inx taubuew longxx be qongw, 'Guaw jinx posad', iacc 'Guaw si jinx Arhat', duiww iauxx bue yc :ee cinwcaiw siablau viwbit ee inenn. Dukiw limjiongx, amwdiongx u uigenn qaudair. Narr byy, inx m dyrr decc behik jiongwsingx, qongw dua bongrgiw? 

Liw qar sewzinn siulen Samadhi tangx dng soxu bongrgiw. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr sir bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng dua bongrgiw :ee, kyxviw u langg qra langg ee saiw diaukig jyr danhniux ee hxingg, beh hibang u pangkuir, quatding byy jitt hy dairjir. Guaw qar bikiu didsimx dirr dyrdniuu, itcer hing'uii hac sir uigii, longxx byy hiqew. Anwjnuaw tangx jurcingx qaqi did diyc siongrzinn ee Hxuad? Dyrr kyxviw sanwciah langg qongw qaqi si dewongg, e diwsuw qaqi bedbongg. Hyhongr huat’ongg ee miahy, jnuaw tangx tautec? Inde huatsimx byy jinx, e diwsuw qyxvyr uankiaux, qriuu vut ee potee, dyrr cincniu beh qa qaqi ee dorjaii, si'angw jyr e qaur?

Narr jiongww bikiu simx cincniu qinghenn hiacc dit, itcer jinsit, zip Samadhi, dyrr ingxx be kansiap diyc mosu. Guaw inwjingr jitt xee langg u singjiu posad, u busiong ee qakdix. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-13)

"Ananda, although beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect, if they tell various major lies, then the Samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Tathagata. They claim that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, most venerated and superior people. They announce to their audiences that they have attained the fruition of a Shrotaapanna, of a Sakridagamin, of an Anagamin, of Arhatship, of the Pratyekabuddha Vehicle, or the various levels of Bodhisattvahood up to and including the Ten Bhumi(stage)s, in order to cause others to revere and repent in front of them and because they are greedy for offerings. These icchantikas destroy the seeds of Buddhahood just as surely as a tala-tree is destroyed if it is chopped down. The Buddha predicts that such people cut off their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain Samadhi."

"I command that after my Nirvana, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age, and take various forms in order to rescue those in the cycle of rebirth. They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, be confreres of these kinds of people, praise the Buddha Vehicle and cause them to enter Samadhi in body and mind. But they should never say of themselves, 'I am truly a Bodhisattva'; or 'I am truly an Arhat,' or let the Buddhas' secret cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching. Otherwise, aren't such people deluding and confusing beings and indulging in gross false claims?"

"When you teach people in the world to cultivate Samadhi, they must also cease all lying. This is the fourth clear and decisive instruction on purity given by the Tathagatas and the Buddhas of the past, the Bhagavans. Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. I teach the Bhikshus that the straight mind is the Way-place and that in all aspects of their practice of the Four Majestic Deportments they should avoid falseness. How could they claim to have themselves attained the Dharmas of a superior person? That would be like a poor person falsely calling himself an emperor and thereby bringing about his own execution. Much less should one attempt to usurp the title of the Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha's Bodhi in that way is like a person who tries to bite his own navel. Who could possibly succeed in that?"

"If the Bhikshus' minds are as straight as bow-strings, and they are true and real in everything they do, then they can enter Samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas' Unsurpassed Knowledge and Enlightenment. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之13)  

阿難，如是世界，六道眾生，雖則身心，無殺、盜、淫，三行已圓，若大妄語，即三摩地，不得清淨，成愛見魔，失如來種。所謂：未得謂得，未證言證。或求世間尊勝第一，謂前人言：我今已得須陀洹果，斯陀含果，阿那含果，阿羅漢道，辟支佛乘，十地、地前，諸位菩薩。求彼禮懺，貪其供養。是一顛迦，銷滅佛種。如人以刀，斷多羅木，佛記是人，永殞善根，無復知見，沈三苦海，不成三昧。我滅度後，敕諸菩薩，及阿羅漢，應身生彼末法之中，作種種形，度諸輪轉。或作沙門，白衣居士，人王、宰官、童男、童女，如是乃至淫女寡婦，奸、偷、屠、販，與其同事，稱讚佛乘，令其身心，入三摩地。終不自言：我真菩薩，真阿羅漢，泄佛密因，輕言末學。唯除命終，陰有遺付。云何是人，惑亂眾生，成大妄語？汝教世人，修三摩地，後復斷除諸大妄語，是名如來先佛世尊第四決定清淨明誨。是故阿難！若不斷其大妄語者，如刻人糞，為旃檀形，欲求香氣，無有是處。我教比丘，直心道場，于四威儀，一切行中，尚無虛假。云何自稱，得上人法？譬如窮人，妄號帝王，自取誅滅。況復法王，如何妄竊？因地不真，果招迂曲，求佛菩提，如噬臍人，欲誰成就？若諸比丘，心如直弦，一切真實，入三摩地，永無魔事。我印是人，成就菩薩，無上知覺。如我所說，名為佛說；不如此說，即波旬說。

Shurangama Qingx (lak-12)

“Ananda! Qycc sibhongx sewqair ee liogdy jiongwsingx, inx ee simx narr byy tautec ee liamrtauu, dyrr be duer lecc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Tautec ee simx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng tautec ee simx, vitdnia lyc sindy: siongrr quann janr :ee jyr jinglingg, diongx janr :ee jyr iaumoo, siongrr qe janr :ee jyr virr iaumoo huwsinx siaog ee langg. Hiaxee iaumoo-quixquair iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw iaumoo dirr sewqanx cnia'ngia, amwjni lecc kipenr .langg, qongw qaqi si senrdiwsig, qokk langg qongw qaqi did siongrzinn ee hxuad, iuxhik byy diwsig :ee, iacc hro inx sird vunxsimx. Inx soxx qaur ee soxjai, e hro langg' daux puawvai. 

Guaw qar bikiu jiauww jixding ee lo kir qiukid jiahsit, hro inx kiwsag tamsimx, singjiu potee-dy. Jiongww bikiu byy qaqi juxjiac, cunx ee sniwmia dirr samqair piauliuu qiar lehh, jixsi inx jit vaiw ongxhuee, kir dyrr byy qycc dywdngw. Sniaxmih qiyr jyr cadtaux? Inx qexngiaw cing guaw ee ihok, huanwbe Zulaii ee Hxuad, jy jiongxjiongw giap qongxx jiaxee longxx si vudhuad. Inx iarr byy cutqex, m si siurqair ee ee bikiu, qniaa siyxsing ee dy, in'ui u gignaiw, diwsuw buliong jiongwsingx duirlyc Byy Dngrjam Dergak.

Narr guaw beddo liauxau, u bikiu huatsimx quatding siulen Samadhi, erdangr dirr Zulaii ee sxiong taujingg, sinkux diamw jit jnuaw dingx, siyx jit jad ciuxjingxtauu, iacc si sinsiong diamw jit qix hniux, guaw qongw jitt xee langg busiw ixalii ee siokjer jidsii cinghuann, ingxqiuw cutlii sewqanx, ingxuanw tuatlii soxu ee quewsid. Ix suizenn iauxx bue jiksii bingvik busiong jniawqag ee lo, jitt xee langg ixx u he quatsimx dirr vudhuad. Narr berdangr uirdiyhh jex siawsag biser ee giab'inx, dyrr junw giamrjingr buuii, vitdnia dngw laii jyr langg laii hingg ix siokser ee jewbu, cincniu guaw jiac bexbec ee vywingr qangrkuanw.

Liw qar sewzinn siulen Samadhi si rair dng tautec. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr snax bingkag cingjing ee qauwhuew. Soxiw qongxx, Ananda! Narr byy dng tautec laii siulen sendnia :ee, piwzuu u langg, iong juiw quanr zip e lrau ee vxuex-aw, beh hibang e dni, qingquer buliong qiab, quibuew be dni. Narr jiongww bikiu, ivuah ixgua, huncunr byy lauu, qiukid cunx :ee, sisiaw hro iaugo ee jiongwsinx; dirr dua jibhue, habjiongw hiongr jiongwsingx qnialew; qra langg' ee lexme knuar jyr si cingjan; vitzenn qra srinx qapp simx nng hxang siawsag, sinbah-quthueh tangx hongrhenr hro jiongwsingx; byy jiong’ Zulaii vutliauxgi ee qangxsuad laii qaqi qaixsueh suacc gro diyc cohak :ee, Vut inwjingr jitt xee langg did jinjniar Samadihi. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-12)

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of stealing, they would not have to undergo a continuous succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter a deviant path if they do not cease stealing. At best, they will become spirits; on the average, they will become evil ghosts; at the lowest level, they will become deviant people who are possessed by various sprites. These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these evil and deviant entities will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each claim that they have attained the Unsurpassed Dharma. Enticing and deceiving the ignorant, or frightening people out of their wits, they disrupt and lay waste to households wherever they go."

"I teach the Bhikshus to beg for their food according to where they are, in order to help them renounce greed and accomplish the Bodhi Way. The Bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the Triple Realm, they can show themselves to be Once-returners who go and do not return. How could thieves put on my robes and sell the Tathagata, saying that all manner of karma one creates is just the Buddha-Dharma? They slander Bhikshus who have left the home life and taken the complete precepts, saying that they belong to the path of Hinayana(Small Vehicle). In this way, they confuse innumerous beings, causing them to go astray, until they fall into the Unintermittent Hell."

"After my Nirvana, I affirm that Bhikshus who have a decisive resolve to cultivate Samadhi, and who before the images of Tathagatas can light an oil lamp in their bodies or burn off a finger, or burn even one incense stick on their bodies, will, in that moment repay their debts from beginningless time past. They can depart from the world and be forever free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their minds on the Dharma. If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one's past debts, exactly as I had to undergo the retribution of having to eat the grain meant for horses."

"When you teach people of the world to cultivate Samadhi, they must also cease stealing. This is the third clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not cease stealing, they are like someone who pours water into a leaking cup hoping to fill it. He may continue for as many eons as there are atoms of universe, but, in the end, the cup still will not be full. If Bhikshus do not store away anything else than their robes and bowls; if they give what is left over from their food-offerings to hungry beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise; if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Tathagata as though they were their own explanations, misleading those who have just begun to study; then Buddhas certify that they will attain true Samadhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之12)  

阿難！又復世界，六道眾生，其心不偷，則不隨其生死相續。汝修三昧，本出塵勞，偷心不除，塵不可出。縱有多智，禪定現前，如不斷偷，必落邪道；上品精靈，中品妖魅，下品邪人，諸魅所著。彼等群邪，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此妖邪，熾盛世間，潛匿奸欺，稱善知識，各自謂已，得上人法，誘惑無識，恐令失心，所過之處，其家耗散。我教比丘，循方乞食，令其捨貪，成菩提道。諸比丘等，不自熟食，寄於殘生，旅泊三界，示一往還，去已無返。云何賊人，假我衣服，裨販如來，造種種業，皆言佛法？卻非出家，具戒比丘，為小乘道，由是疑誤，無量眾生，墮無間獄。若我滅後，其有比丘，發心決定，修三摩提，能於如來形像之前，身然一燈，燒一指節，及於身上，爇一香炷。我說是人無始宿債，一時酬畢，長揖世間，永脫諸漏，雖未即明無上覺路，是人於法，已決定心。若不為此，捨身微因，縱成無為，必還生人，酬其宿債，如我馬麥，正等無異。汝教世人，修三摩地，後斷偷盜，是名如來先佛世尊第三決定清淨明誨。是故，阿難！若不斷偷，修禪定者，譬如有人，水灌漏卮，欲求其滿，縱經塵劫，終無平復。若諸比丘，衣缽之餘，分寸不蓄，乞食餘分，施餓眾生。于大集會，合掌禮眾，有人捶詈，同於稱讚。必使身心，二俱捐捨；身肉骨血，與眾生共。不將如來，不了義說，回為己解，以誤初學，佛印是人，得真三昧。如我所說，名為佛說，不如此說，即波旬說。

Shurangama Qingx (lak-11)

“Ananda! Qycc sibhongx sewqair ee liogdy jiongwsingx, inx ee simx narr byy sathai ee liamrtauu, dyrr be duer lecc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Satsimx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng satsimx, vitdnia lyc sindy: siongrr quann janr :ee jyr u dua ligliong ee qxuiw, diongx janr :ee jyr huitenx iarcex qapp jiongww quixsinn dingxdingw, siongrr qe janr :ee jyr derqair ee raksasa. Hiaxee jiongww quixsinn iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw quixsinn dirr sewqanx cnia'ngia, qongw qaqi jiac bah did potee-lo. Ananda! Guaw hro bikiu jiac gorjingrbah, jiaxee bah longxx si guaw iong sinlik huawsingx :ee, vunxdew dy' byy miarqinx. Linw Brahman ee de sipdamm, qycc je suajiyc, cauxcair be snix, guaw iong dairvix sinlik, in’ui dua juvix, qexngiaw jyr bah, linw tangx jiac diyc hitt xee jubi. Nairhyy Zulaii beddo liauxau, jiac jiongwsingx ee bah :ee qongxx qiyr juer Sakia ee derjuw! Linw jiaxee qaidongx jai’ngiaw, jiac bah ee langg dyrr junw simx kuix, luirsu u Samadhi, longxx si dua raksasa, quibuew ee vywingr vitdnia dimm lyc snesiw koxhaiw, m si vut ee derjuw. Jitt kuanw langg siy’ taii siy’ tunx, siy’ jiac be liauw, anwjnuaw tangx cud samqair? 

Liw qar sewzinn siulen Samadhi, derr zi dng satsingx. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr zi bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng satsingx laii siulen sendnia :ee, kyxviw u langg qaqi qra hni-aw trad .kiw .laii dua sniax decc qiyr, liahjunw langg' tniax be diyc. Jex qiyr jyr beh unxmuaa dendyww lorhen. Cingjing bikiu qapp jiongww posad qniaa byy qang lo, inx longxx be kir dac cnicauw, hyhongw iong ciuw banw? Si anwjnuaw u dairvix :ee e kir cruw jiongwsingx ee huecbah laii jiac? Narr jiongww bikiu byy cing danghngx ee sidiuu-qinwvik, byy cing vunxtow ee puee-hxiax, puee-hiuu qapp uxziongg ee ihok, byy jiac lingx, ling'iuu qapp iusox, jitt hy bikiu, dirr sewqanx u jinjniar qaixtuad, siokjer cinghuann, dyrr be qycjaiww dirr samqair lunhuee. Sniaxmih enqor? Sinkux cing :ee longxx e qapp hitt xee sniwmia sanxsingx enn; kyxviw langg jiac hitt soxjai ee vacqog, kax be lirkuix de. Vitdnia rair suxx srinx qapp simx duiww jiongwsingx bylun sintew iacc sniwmia iuxquanx :ee, srinx qapp simx nng hongbin longxx be sniu beh cing qapp jiac, guaw qongw jitt xee langg si jinjniar qaixtuad :ee. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-11)

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of killing, they would not have to a undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of killing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter the path of spirits if they do not cease killing. At best, they will become ghosts of great strength; on the average, they will become flying yakshas, ghost leaders, or the like; at the lowest level, they will become earth-bound rakshasas. These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of this magnanimous kindness and compassion, this so-called meat suits your taste. After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya? You should know that, even if these meat-eaters may enter the heart-open state similar to Samadhi, they are all great Rakshas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm? "

"When you teach people of the world to cultivate Samadhi, they must also cease killing. This is the second clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the Past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not stop killing, they are like one who stops up his ears and calls out in a loud voice, thinking that no one hears him.. He tries to cover up the sound, but only makes it greater. Pure Bhikshus and Bodhisattvas who practice purity will not even step on grass in the pathway; even less would they pull it up with their hands. How could anyone with great compassion consume the flesh and blood of beings? Bhikshus who do not wear silk, leather boots, furs, or down, whether imported or found locally, and who do not consume milk, cream, or butter, can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. Why not? When someone wears anything taken from a living creature, he creates relationships with the creature, just as when people ate the hundred grains, their feet could not leave the earth. Both physically and mentally one must avoid the bodies and the by-products of beings, by neither wearing them nor eating them. I say that such people have true liberation. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之11)  

阿難！又諸世界，六道眾生，其心不殺，則不隨其生死相續。汝修三昧，本出塵勞，殺心不除，塵不可出。縱有多智，禪定現前，如不斷殺，必落神道：上品之人，為大力鬼；中品則為飛行夜叉，諸鬼帥等；下品當為地行羅剎。彼諸鬼神，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此鬼神，熾盛世間，自言食肉得菩提路。阿難！我令比丘，食五淨肉，此肉皆我神力化生，本無命根。汝婆羅門，地多蒸濕，加以沙石，草菜不生，我以大悲神力所加因大慈悲，假名為肉，汝得其味。奈何如來滅度之後，食眾生肉，名為釋子！汝等當知，是食肉人，縱得心開，似三摩地，皆大羅剎，報終必沈生死苦海，非佛弟子。如是之人，相殺相吞，相食未已，云何是人得出三界？汝教世人，修三摩地，次斷殺生。是名如來先佛世尊第二決定清淨明誨。是故阿難！若不斷殺，修禪定者，譬如有人：自塞其耳，高聲大叫，求人不聞，此等名為欲隱彌露。清淨比丘，及諸菩薩，于歧路行，不蹋生草，況以手拔？云何大悲取諸眾生血肉充食？若諸比丘，不服東方，絲、綿、絹、帛，及是此土，靴、履、裘、毳，乳、酪、醍醐，如是比丘，於世真脫，酬還宿債，不遊三界。何以故？服其身分，皆為彼緣；如人食其地中百穀，足不離地。必使身心，于諸眾生，若身、身分，身心二途，不服不食，我說是人真解脫者。如我此說，名為佛說；不如此說，即波旬說。

Shurangama Qingx (lak-10)

Hitt sii, Sewjunx dirr jingwlangg-diongx cingjanr Ananada qongxx, “Jin’ hyw! Jin’ hyw! Liw mng qongxx, diyhh anwjnuaw dirr dyrdniuu anqux, qiuwho dirr buadser dimlunn ee jiongwsingx. Liw dnaxx jimjiog tniax, guaw jitmaw qra liw qongw.”

Ananda qapp jingwlangg hnuahiw siurqar.

Vut qra Ananda qongw, “Liw dniardnia tniax guaw dirr Vinaya(qaiwlut) suansuad, qongxx siuhing u snax hxang quatdingrsingr ee iauwqnia, soxui liapsimx dyrr si siuw qaiwlut, in’ui u siuw qaiwlut e snex cud sendnia, in’ui u sendnia e sanxsingx diwhui. Jex dyrr qiyr juer snax byy lrau ee hagsip. 

Ananda! Si anwjnuaw liapsimx, guaw qongw si siuw qaiwlut? Narr sewqanx liogdy jiongwsingx, inx ee simx byy imluan, dyrr be suii iogbong decc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Imsimx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng imluan, vitdnia lyc mody: siongrr quann janr :ee jyr mo'ongg, diongx janr :ee jyr duisuii xmoo :ee, siongrr qe janr :ee jyr luxmoo. Hiaxee jiongww xmoo iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw xmoo dirr sewqanx cnia'ngia, siwqer qniaa tam’imm, liahjuer qaqi si senrdiwsig, hro jiongwsingx lyc iogbong qenwsig ee knix, srid kir potee-lo. 

Liw qar sewzinn siulen Samadhi, diyhh singx dng imm-simx. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr id bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng imm-simx laii siuhing sendnia :ee, kyxviw juw suajiyc sniu beh jniaa juer vng, qingquer vaccingx qiab, jriw u zet suax. Sniaxmih enqor? Hex vunxjniaa dyrr m si vng, si suajiyc narnia. Liw ixx imm-srinx qriuu jniaa vut ee biaurqyw, dyrr junw u bixbiau ee qakgo, longxx si imm-qinx, qinvunw iarr si imm, vitdnia dirr samdoo lunjuanw jauw be cud .kir. Zulaii ee liappuann,  qniaa dycc jit diauu lo kir siulen jingwgo? Dikkag diyhh dng imm ee dongrqix, srinx qapp simx ee iogbong longxx diyhh dng, lenrr duanrbet iarr byy, dirr vut ee potee jiacc tangx ngwbang. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-10)

At that time, the Bhagavan praised Ananda in front of the whole assembly, saying, "Good indeed! How good it is that you have asked how to establish a Way-place and to rescue and protect beings who are sunk in the morass of the final age. Listen well, now, and I will tell you."

Ananda and the great assembly agreed to uphold the teaching.

The Buddha told Ananda, "You constantly hear me explain in the Vinaya that there are three decisive aspects to cultivation. That is, collecting one's thoughts constitutes the precepts; from the precepts comes Samadhi; and from Samadhi arises wisdom. These are called the Three Non-Outflow Studies. "

"Ananda, why do I call collecting one's thoughts the precepts? If beings in the six paths of any mundane world had no sexual desire, they would not have to undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce sexual desire, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, if they do not exterminate sexual desire, they are certain to enter demonic paths. At best, they will become demon kings; on the average, they will become members of the retinue of demons; at the lowest level, they will become female demons. These demons all have their groups of disciples. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust, while claiming to be Good Knowing Advisors. They will cause beings to fall into the pit of love and views and lose the way to Bodhi."

"When you teach people of the world to cultivate Samadhi, they must first of all cut off the mind of sexual desire. This is the first clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not exterminate sexual desire, they are like someone who cooks sand hoping to get rice. After hundreds of thousands of eons, it will still just be hot sand. Why? It wasn't rice to begin with; it was only sand. If you seek the Buddha's wonderful fruition with a body of sexual desire, then even if you attain a wonderful awakening, it is still based on sexual desire. With sexual desire at the source, you will revolve in the three paths and not be able to get out. Which road will you take to cultivate and be certified to the Tathagata's Nirvana? You must exterminate the sexual desire which is intrinsic to both body and mind, then get rid of even the aspect of extermination. At that point you have some hope of attaining the Buddha's Bodhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之10)  

爾時世尊，於大眾中，稱讚阿難：善哉！善哉！如汝所問，安立道場，救護眾生，末劫沈溺，汝今諦聽：當為汝說。阿難大眾，唯然奉教。佛告阿難：汝常聞我毗奈耶中，宣說修行，三決定義，所謂：攝心為戒，因戒生定，因定發慧，是則名為，三無漏學。阿難！云何攝心，我名為戒？若諸世界，六道眾生，其心不淫，則不隨其生死相續。汝修三昧，本出塵勞，淫心不除，塵不可出。縱有多智，禪定現前。如不斷淫，必落魔道：上品魔王，中品魔民，下品魔女。彼等諸魔，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此魔民，熾盛世間，廣行貪淫，為善知識，令諸眾生，落愛見坑，失菩提路。汝教世人，修三摩地，先斷心淫。是名如來先佛世尊第一決定清淨明誨。是故阿難！若不斷淫，修禪定者，如蒸沙石，欲其成飯，經百千劫，只名熱沙。何以故？此非飯本，沙石成故。汝以淫身，求佛妙果，縱得妙悟，皆是淫根，根本成淫，輪轉三途，必不能出；如來涅槃，何路修證？必使淫機，身心俱斷，斷性亦無，於佛菩提，斯可希冀。如我此說，名為佛說；不如此說，即波旬說。

Shurangama Qingx (lak-9)

Dyrr anxnex, Ananda qapp jingwlangg u liauxgno, did dua kaisi. Inx quansniu Vut ee potee qapp dua liappuann, kyxviw u langg in’ui u dairjir uanxiuu iauxx bue dngw .kir, mrqycc jai’ngiaw beh dngw cur ee lo. Huathue ee dairjiongr, jiongw tenzinn qapp lringg jiaxee veh jiongw sinbingg, iauxx diyhh yc ee zirsing, ixqip  itcer sinx huatsimx ee posad, sowliong je qaxx cincniu jap diauu Ganges Hyy lairdew ee suax, inx longxx did diyc vunxsimx, uanxlii din’aix qapp uwuer, did diyc huatganw cingjing. Biksuni Vunxsingr tniax diyc jitt xee jimgensix liauw, jniaa jyr Arhat. Buliong jiongwsinx longxx huad kiw Anuttara-Samyak-Sambodhi busiong ee busiong simx. 

Ananda jingxliw sinkux-dingw ee snakor, dirr jingwlangg-diongx habjiongw dingxlew, simjig uanbingg, vrix-hiw qaujib. Uirr beh lirig birlaii jiongwsingx ee  enqor, ix duiww Vut qnialew qongw, “Dairvix ee Sewjunx! Guaw dnaxx ixx liauxgo diyc sxingg Vut ee huatmngg, dirr jiongdiongx siuhing longxx byy gihik. Suwsiongg tniax diyc Zulaii anxnex qongw, ‘Qaqi iauxx bue ditdo, singx kir dorzinn :ee, jex si posad ee huatsimx. Qaqi qakgo ixx uanbingg, tangx hro tazinn qakgo :ee, jex si Zulaii decc ingwser.’ Guaw suizenn iauxx bue ditdo, guan dro buadser itcer jiongwsingx. 

Sewjunx! Jiaxee jiongwsingx, li Vut jiamrjiam hng .kir. Siaog ee huatsux suathuad, kyxviw Ganges Hyy suax ee sowliong hiacc je. Beh hro inx siux simx zip Samadhi, diyhh anwjnuaw tangx hro inx dirr dyrdniuu anqux uanlii iaumoo ee dairjir, tangx hro inx huad potesimx be trer dywdngw?”

(Shurangama Sutra, Volume 6 -- 9)

Thereupon, Ananda and all in the great assembly experienced a clarity of body and mind upon receiving such profound instruction. They contemplated the Buddha's Bodhi and Parinirvana like someone who, having travelled far on business, knows that he is on the road home, although he has not yet returned completely. Throughout the entire assembly, the gods, dragons, and all the eightfold division, those of the two vehicles who were not yet beyond study, as well as all the Bodhisattvas of initial resolve, as numerous as the sands in ten Ganges Rivers, found their fundamental mind and, far removed from dust and defilement, attained the purity of the Dharma eye. The Bhikshuni Nature attained Arhatship after hearing this verse, and limitless beings aroused the matchless, unequaled heart of Anuttara-Samyak-Sambodhi.

Ananda straightened his robes and then, in the midst of the assembly, placed his palms together and bowed. His mind was perfectly clear, and he felt a mixture of joy and sorrow. His intent was to benefit beings of the future as he made obeisance and said to the Buddha, "Greatly Compassionate Bhagavan. I have already awakened and attained this Dharma-door for becoming a Buddha, and I can cultivate it without the slightest doubt. I have often heard the Tathagata say, 'Save others first; then save yourself. That is the aspiration of a Bodhisattva. Once your own enlightenment is perfected, then you can enlighten others. That is the way the Tathagatas respond to the world.' Although I am not yet saved, I vow to save all beings of the Dharma-ending Age.

"Bhagavan, those beings are from the Buddha's time, and there will be as many deviant teachers propounding their teachings as there are sand grains in the Ganges. I want to enable those beings to collect their thoughts and enter Samadhi. How can I cause them to reside peacefully in a Way-place, far away from exploits of demons, and be irreversible in their resolve for Bodhi?"

(楞嚴經卷第六之9)  

於是阿難，及諸大眾，身心了然，得大開示，觀佛菩提，及大涅槃，猶如有人，因事遠遊，未得歸還，明瞭其家，所歸道路。普會大眾，天龍八部，有學二乘，及諸一切新發心菩薩，其數凡有十恒河沙，皆得本心，遠塵離垢，獲法眼淨。性比丘尼聞說偈已，成阿羅漢。無量眾生，皆發無等等，阿耨多羅三藐三菩提心。阿難整衣服，於大眾中，合掌頂禮，心跡圓明，悲欣交集，欲益未來諸眾生故，稽首白佛：大悲世尊！我今已悟成佛法門，是中修行，得無疑惑。常聞如來說如是言：自未得度，先度人者菩薩發心，自覺已圓，能覺他者，如來應世。我雖未度，願度末劫一切眾生。世尊！此諸眾生，去佛漸遠，邪師說法，如恒河沙，欲攝其心，入三摩地，云何令其安立道場，遠諸魔事？於菩提心，得無退屈？

Shurangama Qingx (lak-8)

Manjushri Huat’ongjuw hrong Vut jusimx ee jixir, an’ jyrui vreh kiw, hiongr Vut ee kax dingxlew, singlingw Vut ee uisinn, duiww Vut qongw jimgensix:

Jingwgno ji’ Haiw ee vunxsingr si uanbiw qycc dingcinx. Uanbuanw dingcingx ee Bodhi guantauu jin’ bixbiau. Guantauu ee qongbingg jiyr .lyc snix cud jit xui. In’ui hitt xui ee junjai, qongbingg tewsig.

Duiww byy ngiaw :ee u behik sanxsingx kongsingr. Vin’ kongsingr qenwlip sewqair. Dingcingx ee simsux juewjniaa qoktow. Qakdix jniaa juer jiongwsingx.

Dua qakdix soxx snix .cud ee hukongx, kyxviw duarhaiw lairdew ee juixpyx. U lrau naxx din’aix sowliong hiacc je ee qog, longxx an’ hukongx laii snix .cud.

Hukongx guanvunw byy dyrr kyxviw juixpyx bet .kir. Hongwqimx hitt samqair? Huequix vunxguann byy nng jiongw vunxsingr. Hongven u je xee mngg.

Singwqed ee singr byy jit xui berdangr qaur. Sunrqingw iacc gigqingw longxx hongven. Co' huatsimx zip Samadhi :ee, qinw iacc ban jiauww honghuad decc jingcax.

Hingtew in’ui bongrsiongw qetjniaa juer sikdinn, iongrsimx quancad iarr berdangr tetdew. Berdangr tetdew, zuhyy did diyc uantongx?

Imsniax ee gixgenn si hunrjap :ee. Danrsi jit zri iacc jit qxur, berdangr vauhamm itcer. Beh anwjnuaw an' jex did diyc uantongx?

Pnri diyc bi si in'ui u ham' pnirqinx u jiapciog. Narr lirkuix dyrr byy .kir. Soxx diwqag :ee m si ingxqiuw. Beh anwjnuaw an' jex did diyc uantongx?

Jubi m si vunxzenn u :ee. Diyhh u kir damx jiacc u. Jubi ee qakdix byy siongsiongg dilehh. Beh anwjnuaw an' jex did diyc uantongx?

U bongx diyc mic jiacc jaix bongx .diyc ee qamxqag. Byy bongx diyc mic dyrr m jaix bongx .diyc ee qamxqag. U bongx .diyc iacc byy bongx .diyc be dniardiyc. Beh anwjnuaw an' jex did diyc uantongx?

Hxuad qiyr juer luerjai ee din’aix. Vin’ guarjai ee din’aix vitdnnia e qnaa jit xui. E qnaa qapp soxx qnaa berdangr poxpenr jok’iong. Beh anwjnuaw an' jex did diyc uantongx?

Suizenn qenwsingr u tauwted, taujingg hunbingg, aurbin byy hunbin. Sir hngx qiamw jidvnuar. Beh anwjnuaw an’ jex  did diyc uantongx?

Pnirhongx cutzip, henrjniaa qaujiab ee sii byy kuir. Dngrjam ee sii busiap. Beh anwjnuaw an’ jex did diyc uantongx?

Cuiwjic jaix bi m si byy indnuax. In’ui u kiwbi jiacc u qamxqag. Kiwbi byy .kir dyrr byy qamxqag. Beh anwjnuaw an’ jex did diyc uantongx?

Sintew qapp soxx bongx .diyc .ee siysiangg, longxx byy uanbuanw ee diwqag. U hunx-hap ee hanrjer. Beh anwjnuaw an’ jex did diyc uantongx?

Iwsig ham' bongrsiongw jabluan. Beh qriuu dingcingx quibuew knuar be diyc. Byy huatdo tuatlii bongrsiongw. Beh anwjnuaw an’ jex did diyc uantongx?

Sikqenr si iu' snax hongbin hunrjap :ee. Kingqiur qinvunw longxx byy sidsiongr. Jurtew dy’ byy dniardiyc. Beh anwjnuaw an’ jex did diyc uantongx?

Hnirkangx tangx tongdat sibhongx, si in’ui in’enn ee ligliong. Cosimx berdangr dadqaur. Beh anwjnuaw an’ jex did diyc uantongx?

Quansiongw pni si quangii ee honghuad. Jex dna’ tangx hro simx dniardiyc diamr lehh. Narr dniardiyc, simx dyrr dirr jit xui diamr lehh. Beh anwjnuaw sn’ jex did diyc uantongx?

In'ui imsniax qapp bunzi suathuad laii kaigno :ee, iaxjaw dyrr u siulen. Bunqur m si byy lrau. Beh anwjnuaw an’ jex did diyc uantongx?

Cisiuw qaiwlut dna' erdangr ioksog sintew. M si sintew :ee dyrr byy huatdo ioksog. Guantauu berdangr dadqaur poxpenr itcer. Beh anwjnuaw an’ jex did diyc uantongx?

Sintongx si in’ui siokser ee inenn. Ham’ hunved hxuad u sniaw kanlenn? U knikib dyrr byy huatdo lirkuix budtew. Beh anwjnuaw an’ jex did diyc uantongx?

Narr an’ de ee singr laii quancad, de si qending byy huatdo tongdat. Iuxuii :ee longxx m si sxingr :ee. Beh anwjnuaw an’ jex did diyc uantongx?

Narr an’ juiw ee singr laii quancad, soxx sniu :ee m si jinsit. Zuzuu-vutdong byy huatdo diwqag .diyc. Beh anwjnuaw an’ jex did diyc uantongx?

Narr an’ huew ee singr laii quancad. Iamwngor m si jinjniar ee lirsag. Jex m si hac cosimx :ee ee hongvenrhuad. Beh anwjnuaw an’ jex did diyc uantongx?

Narr an’ hongx ee singr laii quancad. Drang qapp jing m si byy siongduir. U siongduir dyrr byy m si jiwsiong ee qakdix. Beh anwjnuaw an’ jex did diyc uantongx?

Narr ixx kongsingr laii quancad. Hunrdun vunxdew dyrr m si qakdix. Byy qakdix dyrr byy potee. Beh anwjnuaw an’ jex did diyc uantongx?

Narr ixx iwsig ee singr laii quancad. Iwsig itdit snix-bet be dniardiyc. Cunsimx dy' hix :ee. Beh anwjnuaw an’ jex did diyc uantongx?

Itcer hing’uii si busiongg. Liamrtauu ee singr guanvuw si snix-bet. Inqyw in’ui siqanx u byy qangg. Beh anwjnuaw an’ jex did diyc uantongx?

Guaw dnaxx duiww Sewjunx viauxbingg: Vut dirr Syvyy Sewqair cuthen. Jitt xui qauwhuar honghuad, beh did cingjing diyhh iong tniax :ee. 

Beh did diyc Samadhi, sidjai diyhh ixx tniax laii jinwzip. Li kow did qaixtuad. Juadbiau ee Quansewimx!

Qingquer cincniu Ganges Hyy suax ee sowliong hiacc je ee qiab, zip cincniu din’aix ee sowliong hiacc je vudqog, ix did dua jurjai ee ligliong, qra byy qnia’uir vowsix hro jiongwsingx. 

Quansewimx bixbiau ee imsniax, huan'imx cincniu haixingw ee sniax. Qiur sewqanx hro jiongwsingx longxx anlingg. Cud sewqanx dadqaur siongju.

Guaw dnaxx hiongr Zulaii viauxbingg, cincniu Quan’imx soxx qongw :ee: Kyxviw langg dirr anjing ee soxjai, sibhongx longxx decc longr qow, qang sii tangx tniax diyc jap xui ee sniax. Jex jiacc si jinsit ee uanbuanw. 

Bagjiux knuar be diyc jiongwgai-gua :ee. Cuir qapp pni iarr qangrkuanw. Sintew qingquer jiapciok jiacc jaix. Simsux hunhunx byy tausu. 

Qeh jit dingg viah iarr tniax e diyc imsniax. Qin qapp hng longxx tniax e diyc. Qitax go qinkir drat be qaur :ee. Soxiw hni-qinx si tangx tongx jinsit. 

Imsniax ee singr u drang qapp jing. Tniax dyrr byy u iacc byy. Byy sniax ee sii byy tniax .diyc. M si tniax ee vunxsingr byy .kir. 

Byy sniax, tniax ee singr byy bet. U sniax, tniax ee singr iarr byy sanxsingx. Imsniax u iacc byy longxx ham' snix-bet uanxlii. Soxiw si ingxqiuw ee jinsit. 

Dyrr junw decc bangrsiongw, byy jyr byy sniu iarr be byy .kir. Jitt jiongw qakdix ciauuat suuii. Srinx qapp simx longxx drat be qaur.

Dnaxx dirr syvyy sewqair, ywgi kyr sniax tangx did diyc suaniongg. Jiongwsingx duiww vunxdew tniax ee singr u behik. Duer sniax kir liujuanw. 

Ananada qiwdii hyw, benxvutliauw lyc zip siaog ee susniu. Qamxx m si duer imsniax duirlyc? Giglauu tangx ciauuat bongrsiongw. 

Ananda liw jimjiog tniax. Guaw kyr Vut ee uilik, suansuad Qimqongx Ongg, kyxviw huanwingw hiacc vutsugi. Jex si Vut ee buxtew, si jinjniar ee samadhi.  

Liw tniax diyc din’aix sowliong ee vut ee huatmngg, itcer viwbit ee huatmngg. Iogbong byy singx kiwduu. Jikju je huatmngg iarr e venwsingg quewsid. 

Iong tniax laii siucii Vut ee vudhuad. Nacc m qaqi tniax knuar mai? Tniax m si jurzenn sanxsingx. In’ui u sniax jiacc u miaa. Uad jit xee hiongr laii tniax tangx ham' snia’imx tuatli. Tuatlii liauw beh qra qiyr jyr sniaw? 

Jit qinkir qiwzenn dngw qaur guantauu, lak qinkir iarr qaixtuad. Soxx qnir soxx tniax kyxviw hihuanr ee zia'imx. Samqair cincniu kangx huex. Tniax ee qinkir huehok, zia’imx iarr qinduu. Din’aix siaudii, qakdix uanbuanw cingjing. 

Qig cingjing dyrr tongdat, jigjing u qngx vauhamm hikongx. Qycc laii quanknuar sewqanx, Uanxzenn bang-diongx ee su. Matangi iaxx dirr bang nirr. Si’angw tangx qra liw ee hingtew lauu lehh? 

Kyxviw sewqanx kaxbiau ee huanwsudsux, huanwhuar cud jerje lamluw. Suizenn knuar qnir jiongww qinkir decc drang, inx si jit jxox qiquanx ee snuar decc kongwjer. Qiquanx tingg dyrr qruix jigbet. Soxu huawsut longxx byy texsingr.

Liok qinkir iarr cincniu jitt kuanw. Guanvunw uaxlua jit xee jingbingg :ee, hunx jyr lak jiongw jok'iong. Jit xui hiyckunr huedngw vunxguann, qitax lak xui iarr duer lecc tingjiw. Din’aix hueingr liamrtauu laii siaubet, singjiu uanbingg cingjing ee bixbiau. Din’aix cunx :ee iauxx diyhh yc. Qongbingg qaur qik dyrr si Zulaii.

Dairjiongr qapp Ananda, linw longxx rair sec dywdngw laii tniax. Tniax dywdngw tniax ee jursingr, dyrr tangx singjiu busiong ee dy. Uantongx dyrr si jitt kuanw.

Jex si naxx din’aix ee sowliong hiacc je ee vut, jidlo qniaa hiongr liappuann ee lo. Quewhir jerje Zulaii, jiauww jitt xee hxuad ixx singjiu. Henrjai jiongww posad, qokk langg zip uanbingg. Birlaii siuhak :ee, qaidongx jiauww jitt xee hxuad. Guaw iarr an’ qidiongx jingwgno, m na Quansewimx. 

Dyrr cincniu Vut Sewjunx decc mng guaw, dycc jit jiongw hongven ee hxuad tangx qiur buadser. Sniu beh qriuu cud sewqanx :ee, singjiu liappuann ee simx, ixx Quanwsewimx jueww derr id. 

Cunx :ee jiongwjiongw hongven, longxx diyhh kyr Vut ee uisin, jiacc tangx kiwsag huanlyw ee din’aix. Hiaxee m si tongsiongg siulen ee hongsid, tangx duiww cimx yc qapp cenx yc longxx qongw qangrkuanw ee hxuad. 

Dingxlew Zulaii qapp Huxad, qapp byy lrau vutsugi :ee. Guan inx vangjo birlaii ee langg, dirr jitt xee honghuad byy gihik. 

Hongven kuaiw singjiu, tangx qar Ananda qapp buadser dimlunn :ee. Dna' ixx jitt xee qinkir siulen, tangx did uantongx ciauuat qitax :ee. Jex si dat jinsit simx ee honghuad.

(Shurangama Sutra, Volume 6 --8)

Dharma Prince, Manjushri, receiving the Buddha's compassionate instruction, arose from his seat, bowed at the Buddha's feet, and, basing himself on the Buddha's stateliness and sacrosanctity, spoke verses to the Buddha:

"The sea of enlightenment in its nature is perfect and clear.

Complete, distinct Bodhi is its miraculous source.

But when basic brightness shone so that objects appeared,

With objects' existence, the nature's brilliance faded.

Confusion about falseness brings about emptiness.

Relying on emptiness, worlds coming into being.

Thoughts settle, forming countries.

Consciousness becomes beings.

The emptiness created within great enlightenment,

Is like a single bubble in all the sea.

Beings subject to outflows and lands like fine dust motes,

All emerge out of empty space.

Just as the bubble bursts, so too, space never existed.

How much the less the three states of being!

Returning to the source, the nature is not two.

Many are the entrances through expedients;

The sagely nature permeates them all.

Whether compliant or adverse, all situations are expedient.

Those who initially resolve to enter Samadhi,

Progress slow or fast according to the method selected.

Forms are defiled objects created from thought.

They cannot be discerned by the essence of mind.

How can something not clearly discernible

Be used to gain perfect penetration?

In sounds, language is intermingled.

But the meaning in a word, a name, a phrase,

In such that no single one can included them all.

How can that be used to reach perfect penetration?

Awareness of smells comes through contact with them.

Apart from them, one does not know that they exist.

Since sensation of them is not constant,

How can that be used to reach perfect penetration?

Flavors are not to us fundamental by nature.

They only exist when there is something to taste.

Since this sensation is not perpetual,

How can that be used to reach perfect penetration?

Touch becomes clear only when something is touched.

Without an object there can be no contact.

Since contact and separation fluctuate,

How can that be used to reach perfect penetration?

Dharmas are know as internal defiling dust.

Reckoned as defiling dust, they are certainly sense objects.

Involvement of subject and object cannot be pervasive;

How can that be used to reach perfect penetration?

Although seeing itself is lucid and penetrating,

Clearly discerning in front, it cannot discern behind.

Ever reaching only half the four directions,

How can that be used to reach perfect penetration?

The nose's breath penetrates in and out.

But in the rests between there is no air.

These interruptions render it inconsistent.

How can that be used perfect penetration?

The tongue is not an organ without a function;

Flavors form the source of its sensation.

When flavors cease, it knows nothing at all.

How can that be used to reach perfect penetration?

It is the same for the body as for objects of touch.

Neither can be regarded as a perfect awareness.

With defined and limited invisible divisions,

How can that be used to reach perfect penetration?

Mental knowledge is a mass of deliberating.

What it perceives is never profound insight.

Unable to get beyond reflection and thought,

How can that be used to reach perfect penetration?

The seeing-consciousness combines three aspects.

Probe its origin: it has no appearance.

Since its very substance is variable,

How can that be used to reach perfect penetration?

The essence of hearing penetrates the ten directions,

For those who have already developed great causes,

Those of initial resolve cannot enter this way.

How can that be used to reach perfect penetration?

Reflecting on the nose is a provisional method.

It only serves to gather in and settle the mind.

Once settled, the mind is simply still.

How can that be used to reach perfect penetration?

Those of former accomplishment enlightened by

Speaking Dharma through the medium of language,

But since words and phrases are not free of outflows,

How can that be used to reach perfect penetration?

Refraining from transgressions only controls the body.

For one lacking a body, there is nothing to restrain.

Since its source is not all-pervasive,

How can that be used to reach perfect penetration?

Spiritual penetrations are based on past causes.

What connection have they with distinguishing dharmas?

Conditioned thought is not apart from things.

How can that be used to reach perfect penetration?

One may contemplate the nature of earth,

But it is firm and solid, not penetrable.

Whatever is conditioned is not the sagely nature.

How can that be used to reach perfect penetration?

One may contemplate the nature of water,

But such mental reflection is not the true and real.

This state of suchness is not an enlightened view.

How can that be used to reach perfect penetration?

One may contemplate the nature of fire,

But admitting dislike is not true renunciation.

This expedient cannot be one for beginners.

How can that be used to reach perfect penetration?

One may contemplate the nature of wind,

But movement and stillness are not non-dual.

Duality cannot bring highest enlightenment.

How can that be used to reach perfect penetration?

One may contemplate the nature of emptiness .

But its aspect is murky and dull, lacking awareness.

Whatever is unaware is different from Bodhi.

How can that be used to reach perfect penetration?

One may contemplate the nature of consciousness;

Yet one is regarding a consciousness that is not eternal.

Even the thought of it is empty and false.

How can that be used to reach perfect penetration?

All activities are impermanent;

So, too, mindfulness has its origin in arising and ceasing.

Since at any given time the factors propelling cause and effect differ,

How can that be used to reach perfect penetration?

I now inform the Bhagavan,

The Buddha appearing in the Saha world:

In this land the true substance of teaching

Resides in hearing the sounds purely.

If one wants to attain Samadhi,

Hearing is the best way to enter.

Apart from suffering, liberation is found.

How excellent is he who contemplates the world's sounds!

Throughout eons as numerous as Ganges' sands.

He enters Buddhalands as many as fine dust motes.

Obtaining great power of self-mastery,

He bestows fearlessness on living beings.

Wonderful is the sound of Contemplator of the World's Sounds,

A pure sound, like the ocean's roar.

He saves the world and brings peace to all within it.

He has transcended the world, and his attainment is eternal.

I now evaluate, Tathagata,

What the Contemplator of Sounds has just explained:

Consider someone in a quiet place, who,

When drums are rolled throughout the ten directions,

Can hear at once the sounds from all ten locations.

That is actual true perfection.

The eyes cannot see through solid forms.

The mouth and the nose are much the same.

The body registers awareness only through contact.

The mind, tangled in thoughts, lacks clear connections.

Sounds can be heard even through solid walls.

The ears can listen to things both near and far.

None of the other five organs can match this.

It, then, is penetrating true and real.

The nature of sounds is based in motion and stillness.

One hears according to whether there is sound.

With no sound, there is said to be no hearing.

But this does not mean that the hearing-nature is gone.

In the absence of sound, the nature is not ended;

Nor does it arise in the presence of sound.

Entirely beyond arising and ceasing.

It is, then, truly eternal.

Ever-present, even in dream-thinking,

It does not disappear when conditions and thought are gone.

Enlightened, this contemplation transcends cognition,

Reaching beyond both the body and the mind.

Now, in the Saha world, the theory of sounds

Has been proclaimed and understood.

Yet beings are confused about the source of hearing.

They follow sounds and so turn and flow.

Ananda's power to remember was exceptional;

Yet he fell prey to a deviant plot.

Was it not from heeding sounds that he was nearly lost?

By turning back the flow, one will be above falseness.

Ananda, listen attentively:

I rely upon the Buddha's mighty power,

In describing to you the Vajra King,

A Samadhi inconceivable that is like an illusion.

It is the true mother of all Buddhas.

You may hear the secret Dharma-doors

Of Buddhas as numerous as atoms of universe,

But without first renouncing desire and outflows,

You may amass learning, and still make mistakes.

You exploit learning to uphold the Buddhahood of the Buddhas.

Why don't you try to hear your own hearing?

Hearing does not arise spontaneously;

It gets its name due to sounds.

But when hearing returns and is free of sound,

What does one call that which is set free?

As soon as one sense-organ returns to the source,

All the six are liberated.

Sight and hearing are like an illusory covering.

The triple realm, a vision of flowers in space.

When hearing reverts, the covering of the sense-organs is gone.

The defiling dust gives way to pure and perfect insight.

With ultimate purity, the light is penetrating.

A stillness shines and includes within it all of emptiness .

Looking at the world from this point of view,

Everything that happens is just like a dream.

Matangi's daughter, too, is part of the dream.

Who was able, then, to physically detain you?

Consider a shadow puppeteer at work,

Making the dolls seem as real as people.

Although one sees them move about freely,

They are really governed by a set of strings.

Cease operating the controls and they become still.

The entire illusion was never really there.

The six sense-organs are also thus.

At first there was one essential brightness.

Which split into a six-fold combination.

If but one part ceases and returns,

All six functions will stop as well.

Responding to a thought, defiling objects vanish,

Becoming pure and wonderful perfect brightness .

If there is residual defilement, one must still study.

When the brightness is ultimate, one becomes a Tathagata.

Ananda, and everyone in the great assembly,

Turn around your mechanism for hearing.

Return the hearing to hear your own nature

The nature will become the supreme Way.

That is what perfect penetration really means.

That is the gateway entered by Buddhas as many as dust motes.

That is the one path leading to Nirvana.

Tathagatas of the past perfected this method.

Bodhisattvas now merge with this total brightness.

People of the future who study and practice

Will also rely on this Dharma.

Through this method I, too, have been certified.

Contemplator of the World's Sounds Bodhisattva was not the only one.

The Buddha, the Bhagavan,

Inquired of me which expedient,

Would save those in the final eon

Who seek to escape the mundane world,

And perfect the mind of Nirvana:

The best way is to contemplate the sounds of the world.

All the other kinds of expedients

Require the stateliness and sacrosanctity of the Buddha.

In some cases they bring immediate transcendence,

But they are not the customary means of practice,

Spoken for those of shallow and deep roots alike.

I bow to the Tathagatas and the Tripitaka

And to those inconceivable Ones with no outflows,

Trusting they will aid those in the future,

So that no one will doubt this method.

It is an expedient easy to master; an appropriate teaching for Ananda

And for those floundering in the final age.

They should use the ear organ to cultivate

A perfect penetration surpassing all others

That is the way to the true mind."

(楞嚴經卷第六之8)  

文殊師利法王子奉佛慈旨，即從座起，頂禮佛足，承佛威神，說偈對佛：

覺海性澄圓，圓澄覺元妙，元明照生所，所立照性亡。

迷妄有虛空，依空立世界，想澄成國土，知覺乃眾生。

空生大覺中，如海一漚發，有漏微塵國，皆從空所生，

漚滅空本無，況復諸三有？歸元性無二，方便有多門。

聖性無不通，順逆皆方便，初心入三味，遲速不同倫。

色想結成塵，精了不能徹，如何不明徹，於是獲圓通。

音聲雜語言，但伊名句味，一非含一切，云何獲圓通？

香以合中知，離則元無有，不恆其所覺，云何獲圓通？

味性非本然，要以味時有，其覺不恆一，云何獲圓通？

觸以所觸明，無所不明觸，合離性非定，云何獲圓通？

法稱為內塵，憑塵必有所，能所非遍涉，云何獲圓通？

見性雖洞然，明前不明後，四維虧一半，云何獲圓通？

鼻息出入通，現前無交氣，支離匪涉入，云何獲圓通？

舌非入無端，因味生覺了，味亡了無有，云何獲圓通？

身與所觸同，各非圓覺觀，涯量不冥會，云何獲圓通？

知根雜亂思，湛了終無見，想念不可脫，云何獲圓通？

識見雜三和，詰本稱非相，自體先無定，云何獲圓通？

心聞洞十方，生于大因力，初心不能入，云何獲圓通？

鼻想本權機，祇令攝心住，住成心所住，云何獲圓通？

說法弄音文，開悟先成者，名句非無漏，云何獲圓通？

持犯但束身，非身無所束，元非遍一切，云何獲圓通？

神通本宿因，何關法分別，念緣非離物，云何獲圓通？

若以地性觀，堅礙非通達，有為非聖性，云何獲圓通？

若以水性觀，想念非真實，如如非覺觀，云何獲圓通？

若以火性觀，厭有非真離，非初心方便，云何獲圓通？

若以風性觀，動寂非無對，對非無上覺，云何獲圓通？

若以空性觀，昏鈍先非覺，無覺異菩提，云何獲圓通？

若以識性觀，觀識非常住，存心乃虛妄，云何獲圓通？

諸行是無常，念性元生滅，因果今殊感，云何獲圓通？

我今白世尊：佛出娑婆界，此方真教體，清淨在音聞。

欲取三摩提，實以聞中入。離苦得解脫，良哉觀世音！

於恆沙劫中，入微塵佛國，得大自在力，無畏施眾生。

妙音觀世音，梵音海潮音，救世悉安寧，出世獲常住。

我今故如來，如觀音所說，譬如人靜居，十方俱擊鼓，

十處一時聞，此則圓真實。目非觀障外，口鼻亦復然，

身以合方知，心念紛無緒。隔垣德音響，遐邇俱可聞，

五根所不齊，是則通真實。音聲性動靜，聞中為有無，

無聲號無聞，非實聞無性。聲無既無滅，聲有亦非生，

生滅二圓離，是則常真實。縱令在夢想，不為不思無，

覺觀出思惟，身心不能及。今此娑婆國，聲論得宣明；

眾生迷本聞，循聲故流轉，阿難縱強記，不免落邪思，

豈非隨所淪，旋流獲無妄？阿難汝諦聽：我承佛威力，

宣說金剛王，如幻不思議，佛母真三味。汝聞微塵佛，

一切祕密門，欲漏不先除，畜聞成過誤。將聞持佛佛，

何不自聞聞？聞非自然生，因聲有名字，旋聞與聲脫，

能脫欲誰名？一根既返源，六根成解脫。見聞如幻翳，

三界若空華，聞復翳根除，塵銷覺圓淨。淨極光通達，

寂照含虛空。卻來觀世間，猶如夢中事，摩登伽在夢，

誰能留汝形？如世巧幻師，幻作諸男女，雖見諸根動，

要以一機抽，息機歸寂然，諸幻成無性。六根亦如是，

元依一精明，分成六和合，一處成休復，六用皆不成，

塵垢應念銷，成圓明淨妙。餘塵尚諸學，明極即如來。

大眾及阿難，旋汝倒聞機，反聞聞自性，性成無上道，

圓通實如是。此是微塵佛，一路涅槃門，過去諸如來，

斯門已成就；現在諸菩薩，今各入圓明；未來修學人，

當依如是法；我亦從中證，非唯觀世音。誠如佛世尊，

詢我諸方便，以救諸末劫：求出世間人，成就涅槃心，

觀世音為最。自餘諸方便，皆是佛威神。即事捨塵勞，

非是長修學，淺深同說法。頂禮如來藏，無漏不思議，

願加被未來，於此門無惑，方便易成就。堪以教阿難，

及未劫沈淪，但以此根修，圓通超餘者，真實心如是。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (33)

Hitt sijun, Sewjunx dirr kongdiongx qniaa, dngw kir qaur Qauxtau’ingx Snuax-dingw. Hitt sii, Ananda uirr dairjiongr qangxsuad dingxquann ee su. Buliong ee langg, tenzinn, lringg qapp iarcex tniax diyc Vuddyy soxx qongw :ee longxx jiokk hnuahiw, lexvair Vuddyy liauxau trer .kir.

(The Sutra On Contemplation Of Amitayus - 33)

Then the World-Honored One returned to the Vulture Peak through the air. There Ananda fully explained to the assembly what had happened. Innumerable humans, devas, nagas, yaksas and all the other beings greatly rejoiced to hear the Buddha’s teaching. Having worshipped the World-Honored One, they departed.

(佛說觀無量壽佛經 - 33)

爾時世尊，足步虛空，還耆闍崛山。爾時，阿難廣為大眾說如上事。無量人、天、龍、神、夜叉，聞佛所說，皆大歡喜，禮佛而退。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (32)

Hitt sijun, Ananda an' jyrui vreh kiw, hiongwjenn duiww Vuddyy qongw, “Sewjunx! Qaidongx qra jitt vxo qingx qiyr sniaxmih miaa? Jitt mngg Hxuad ee iauwjiw, rair zuhyy lingxsiu qapp qir diauu lehh?”

Vuddyy qra Ananda qongw, “Jitt vxo qingx miaa qiyr jyr 'Quanx Qiglok Qoktow Buliong Siursor Vut, Quansewimx Posad, Dairsewjir Posad’, marr qiyr jyr 'Cingjing Siauduu Giabjiongr Ongxsingx Kir Jiongww Vut Taujingg'. Liw qaidongx lingxsiu qapp qir diauu lehh, m tangx vangr be qir! Siulen jitt hy samadhi :ee, henrser dyrr tangx qnir diyc Buliong Siursor Vut qapp nng xui dairsu. Narr senrlamjuw qapp senrluxzinn dna’ tniax diyc Vut qapp nng xui posad ee miaa, inx dyrr tangx druu kir buliong kalpa hiacc quw snesiw ee jue, hyhongr ikliam! Narr u liam Vut :ee, tangx jaix jitt xee langg dyrr si langg lairdew ee lenhuex. Quansewimx Posad qapp Dairsewjir Posad longxx si ix ee hyw ving’iuw. Ix tangx jre dirr dyrdniuu ongxsingx kir jiongww vut ee qex."

Vuddyy qra Ananda qongw, “Liw diyhh e qir did jiaxee ue. E qir did jiaxee ue, dyrr si e qir did Buliong Siursor Vut ee miaa.”

Vuddyy qongw jiaxee ue ee sii, junjiaw Boglenn, junjiaw Ananda qapp Vaidehi dringw tniax diyc Vuddyy soxx qongw :ee longxx jiokk hnuahiw.

(The Sutra On Contemplation Of Amitayus - 32)

Then Ananda rose from his seat, stepped forward, and said to the Buddha, “World-Honored One, what should we call this sutra and how should we receive and retain the essentials of its teaching?”

The Buddha answered, “Ananda, this sutra is called the Visualization of the Land of Utmost Bliss, of the Buddha Amitayus, and of the Bodhisattvas Avalokiteshvara and Mahasthamaprapta. It is also called the Purification and Elimination of Karmic Hindrances for Attaining Birth in the Presence of All the Buddhas. Hold fast to this sutra and do not forget it. Those who practice this samadhi will be able to see, during their lifetime, the Buddha Amitayus and the two Mahasattvas. If good men or women simply hear the Name of this Buddha or the names of those two bodhisattvas, the evil karma which they have committed during innumerable kalpas of Samsara will be extinguished. And so, how much more merit will they acquire if they concentrate on them! You should know that all who are mindful of that Buddha are like white lotus-flowers among humankind; the Bodhisattvas Avalokiteshvara and Mahasthamaprapta become their good friends. They will sit in the place of Enlightenment and be born into the family of the Buddhas.”

The Buddha further said to Ananda, “Bear these words well in mind. To bear these words in mind means to hold fast to the Name of the Buddha Amitayus.”

When the Buddha had spoken thus, the Venerable Mahamaudgalyayana, Venerable Ananda, Vaidehi and all the others greatly rejoiced to hear the Buddha’s discourse.

(佛說觀無量壽佛經 - 32)

爾時阿難，即從座起，前白佛言：「世尊！當何名此經？此法之要，當云何受持？」佛告阿難：「此經名『觀極樂國土無量壽佛觀世音菩薩大勢至菩薩』，亦名『淨除業障生諸佛前』。汝當受持，無令忘失！行此三昧者，現身得見無量壽佛及二大士。若善男子及善女人，但聞佛名、二菩薩名，除無量劫生死之罪，何況憶念！若念佛者，當知此人即是人中芬陀利花，觀世音菩薩、大勢至菩薩為其勝友，當坐道場，生諸佛家。」

佛告阿難：「汝好持是語。持是語者，即是持無量壽佛名。」

佛說此語時，尊者目連、尊者阿難及韋提希等，聞佛所說，皆大歡喜。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (31)

Hitt sijun, Sewjunx qongw jiaxee ue ee sii, Vaidehi qapp go-vah xee jaboxqanw tniax diyc vut soxx qongw, liammisii dyrr qnir diyc Qiglok Sewqair iurr kuah iurr dngg ee qingxsiong, qnir diyc vudsinx qapp nng xui posad. Inx simlai jin’ hnuahiw, kaiwtanr qongxx jionglaii m bad knuar .quer, dudzenqanx dua liauxgno, did diyc byy snex byy bet dniardiyc ee diwhui. Go-vah xee jaboxqanw huad jniawsiong samyak sambodhi ee potesimx, guanrir ongxsingx kir hitt qog. Sewjunx longxx qra inx jyr qiwzin, qongxx inx longxx tangx ongxsingx; ongxsingx kir hitt qog liauxau, inx e did diyc jiongww vut cuthen dirr binrtaujingg ee samadhi. Buliong jerje tenzinn iarr huad busiong dyrsimx.

(The Sutra On Contemplation Of Amitayus - 31)

As the Buddha delivered these words, Vaidehi and her five hundred female attendants listened to his teaching. Having envisioned the boundless features of the Land of Utmost Bliss, the Buddha (Amitayus) and the two bodhisattvas, Vaidehi rejoiced in her heart. Wonder-struck at this revelation, she attained great awakening with clarity of mind and reached the insight into the non-arising of all dharmas. Her five hundred female attendants awakened aspiration for the highest, perfect Enlightenment and desired to be born in that land. The World-Honored One gave all of them assurances that they would be born there and that they would then attain the Samadhi of Being in the Presence of All the Buddhas. Innumerable devas also awakened aspiration for the highest Enlightenment.

(佛說觀無量壽佛經 - 31)

爾時世尊說是語時，韋提希與五百侍女，聞佛所說，應時即見極樂世界廣長之相，得見佛身及二菩薩。心生歡喜，歎未曾有，豁然大悟，得無生忍。五百侍女發阿耨多羅三藐三菩提心，願生彼國。世尊悉記，皆當往生，生彼國已，獲得諸佛現前三昧。無量諸天，發無上道心。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (30)

Vuddyy qra Ananda qapp Vaidehi qongw, “Xe dingxhy xe janr :ee dyrr si uree jiongwsingx jy vutsen ee giap, go jiongw hinggik, jap jiongw og qapp jerje vutsen. Jitt hy gong langg in’ui og giap ingqaix duirlyc og dy, qinglik jerje kalpa, siurkow buqiongjin. Jitt hy gong langg limjiongx ee sii duw diyc senrdiwsig iong qokk jiongw an’uir ee ue uirr ix qangxsuad bibiau ee Hxuad, qar ix liam vut. Hitt xee langg virr kow soxx vig, byy huatdo liam vut. Jitt xui senriuw qra ix qongw, ‘Liw narr byy huatdo liam hitt jrunx Vut, qaidongx qongw quiix Buliong Siursor Vut.’ Jiauww anxnex itsimx hro sniax byy dng .kir, jiokjiog liam jap sniax, cinghox namo Amitayus Vut. In’ui u cinghox Vut ee miaa, jit liam suar jit liam, tangx druu kir veh-jap-ig kalpa hiacc quw snesiw ee jue. Limjiongx ee sii, ix qnir diyc uanxzenn zidlunn ee qimx lenhuex diamr dirr binrjingg. Kyxviw id liam jiqanx hiacc dew, ix dyrr ongxsingx kir Qiglok Sewqair. Dirr lenhuex-diongx muaw jap-zi dua kalpa quer, lenhuex jiacc kuix. Huex kuix ee sii, Quansewimx qapp Dairsewjir iong dairvix ee imsniax uirr hitt langg qangxsuad sidsiongr qapp dubet jue ee honghuad. Ix tniax liauw jin’ hnuahiw, liammisii dyrr huad potesimx. Jex qiyr jyr xe dingxhy xe janr :ee. Jitt snax xee qiyr jyr xe dingxhy ee quansniu, miaa qiyr jyr derr jap-lak quansniu.”

(The Sutra On Contemplation Of Amitayus - 30)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five gravest offenses, the ten evil acts and all kinds of immorality. Owing to such evil karma, the fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, ’If you cannot concentrate on the Buddha, then you should say instead, Homage to Amitayus Buddha.’ In this way, he sincerely and continuously says ’Homage to Amitayus Buddha’ ten times. Because he calls the Buddha’s Name, with each repetition, the evil karma which he has committed during eighty kotis of kalpas of Samsara is extinguished. When he comes to die, he sees before him a golden lotus-flower like the disk of the sun, and in an instant he is born within a lotus-bud in the Land of Utmost Bliss. After twelve great kalpas the lotus-bud opens. When the flower opens, Avalokiteshvara and Mahasthamaprapta teach him with voices of great compassion the method of extinguishing evil karma through the realization of Suchness of all dharmas. Hearing this, he rejoices and immediately awakens aspiration for Enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the contemplation of the lowest grade of aspirants and the sixteenth contemplation.”

(佛說觀無量壽佛經 - 30)

佛告阿難及韋提希：「下品下生者，或有眾生作不善業，五逆、十惡，具諸不善。如此愚人以惡業故，應墮惡道，經歷多劫，受苦無窮。如此愚人臨命終時，遇善知識，種種安慰，為說妙法，教令念佛，彼人苦逼不遑念佛。善友告言：『汝若不能念彼佛者，應稱歸命無量壽佛。』如是至心令聲不絕，具足十念，稱南無阿彌陀佛。稱佛名故，於念念中，除八十億劫生死之罪。命終之時見金蓮花，猶如日輪，住其人前，如一念頃，即得往生極樂世界。於蓮花中滿十二大劫，蓮花方開。當花敷時，觀世音、大勢至以大悲音聲，即為其人廣說實相，除滅罪法。聞已歡喜，應時即發菩提之心；是名下品下生者。是名下輩生想，名第十六觀。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (29)

Vuddyy qra Ananda qapp Vaidehi qongw, “Xe dingxhy diongx janr :ee dyrr si uree jiongwsingx uihuanw gnoxqair, vatqair qapp cutqelangg soxu ee qaiwlut. Jitt hy gong langg, tautec jingdoo ee mihqnia, tautec langg hongrhenr hro jingdoo ee mihqnia, qongw byy cingjing ee ue iarr byy qamxqag qenwsiaur, qra jerje og giap amkamr .kiw .laii. Jitt xee juerzinn, in’ui jiaxee og giap ingqaix duirlyc dergak. 

Ix limjiongx ee sii, dergak qokk jiongw huew jidsii longxx qaur. Ix duw diyc senrdiwsig iong dairjuvix jiksii uirr ix qangxsuad Amitayu Vut jap jiongw uidig, juanzenn janwtanr hitt jrunx vut qongbingg ee sinlat, iarr janwtanr qaiwlut, jingrsniu, diwhui, qaixtuad qapp qaixtuad ee diwsig. Jitt xee langg tniax liauw, tangx druu kir veh-jap-ig kalpa hiacc quw snesiw ee jue; dergak ee bingw huew huar jyr liangg hongx, cuex jerje tensiong ee huex. Huex-dingw longxx u vut qapp posad ee huawsinx laii gingjiab jitt xee langg.

Kyxviw id liam jiqanx hiacc dew ee siqanx, ix dyrr ongxsingx kir cid vyw juixdii-lai ee lenhuex lairdew, qingquer lak kalpa hiacc quw, lenhuex dyrr kuix. Huex kuix ee sii, Quansewimx qapp Dairsewjir iong cingjing ee imsniax an’uir hitt xee langg, uirr ix qangxsuad Dairsing jiww cimx ee qingdenw. Tniax diyc Hxuad liauw, ix liammisii huad busiong dyrsimx. Jex qiyr jyr xe dingxhy diongx janr :ee.”

(The Sutra On Contemplation Of Amitayus - 29)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the middle level of the lowest grade are the sentient beings who violate the five precepts, the eight precepts or the complete precepts of a monk or a nun. A foolish person such as these steals from the Sangha or takes the personal belongings of monks, or preaches the Dharma with impure motives but feels no remorse. Thus he defiles himself by evil karma, and because of this he will fall into hell.

When he is about to die and the flames of hell suddenly close in on him, he may meet a good teacher, who compassionately explains to him the ten supernal powers of Amitayus, fully describing the majestic power of the light of that Buddha, his virtues in the observance of the precepts, meditation, wisdom, emancipation and knowledge of emancipation. When he has heard this, the evil karma which he has committed during eighty kotis of kalpas of Samsara are extinguished; thus, the fierce flames of hell turn into cool and refreshing breezes, wafting heavenly flowers. On each flower is a transformed Buddha accompanied by bodhisattvas welcoming him.

In an instant, he attains birth within a lotus-bud on a seven-jewelled pond. After six kalpas the lotus-bud opens, and then Avalokiteshvara and Mahasthamaprapta comfort him with their noble voices and teach him profound Mahayana sutras. Upon hearing these, he immediately awakens aspiration for the highest Enlightenment. Such a person is called one who attains birth on the middle level of the lowest grade.”

(佛說觀無量壽佛經 - 29)

佛告阿難及韋提希：「下品中生者，或有眾生，毀犯五戒、八戒及具足戒，如此愚人，偷僧祇物，盜現前僧物，不淨說法，無有慚愧，以諸惡法而自莊嚴。如此罪人，以惡業故應墮地獄。命欲終時，地獄眾火一時俱至，遇善知識以大慈悲，即為讚說阿彌陀佛十力威德，廣讚彼佛光明神力，亦讚戒、定、慧、解脫、解脫知見。此人聞已，除八十億劫生死之罪。地獄猛火化為涼風，吹諸天華。華上皆有化佛菩薩，迎接此人。如一念頃，即得往生七寶池中蓮花之內，經於六劫，蓮花乃敷。當華敷時，觀世音、大勢至，以梵音聲安慰彼人，為說大乘甚深經典。聞此法已，應時即發無上道心。是名下品中生者。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (28)

Vuddyy qra Ananda qapp Vaidehi qongw, “Xe dingxhy dingw janr :ee dyrr si uree jiongwsingx jy jerje og giap, mrqycc byy huixvongr Dairsing ee qingdenw. Jitt hy gong langg, jy jerje og giap qycc byy qamxqag qenwsiaur, limjiongx ee sii duw diyc senrdiwsig, uirr ix janwtanr Dairsing jap-zi vxo qingx ee bingbok. In’ui tniax diyc jiaxee qingdenw ee miaa, ix tangx druu kir jit-cingx kalpa hiacc quw qik dang ee og giap. U diwhui :ee qycc qar ix habjiongw caciuw, cinghox namo Amitayus Vut. In'ui u cinghox Vut ee miaa, ix tangx druu kir go-jap-ig kalpa hiacc quw snesiw ee jue. 

Hitt sii, hitt jrunx Vut dyrr cepair Vut ee huawsinx, Quansewimx ee huawsinx qapp Dairsewjir ee huawsinx qaur siuhingjiaw taujingg janwtanr qongxx, ‘Jin’ hyw, senrlamjuw! Liw cinghox vut ee miaa, soxiw liw ee jue siaubet, guanw laii gingjiab .liw.’ Jiaxee ue qongw liauw, siuhingrjiaw dyrr qnir diyc sxig-lai muaw siwqer longxx Vut ee huawsinx ee qngx, jin’ hnuahiw, liammisii quewsinx. Ix jre vyw-lenhuex duer dirr vut ee huawsinx aurviah, ongxsingx kir dirr vyw-dii lairdew, qingquer cid cid sir-jap-qauw zit, lenhuex kuix. Huex kuix ee sii, dairjuu-dairvix ee Quanwsewimx Posad qapp Dairsewjir Posad hongwsia cud dua qngx cuthen dirr hitt langg binrjingg, uirr ix qangxsuad jiww cim'yr jap-zi vxo qingx. Tniax liauw, siuhingrjiaw u sinr u liauxqaiw, huad busiong dyrsimx. Qingquer jap siyw kalpa hiacc quw, ix did diyc vah jiongw ee Hxuad, drat qaur zip co’ de. Jex qiyr jyr xe dingxhy dingw janr :ee. Tniax diyc vut ee miaa, Hxuad ee miaa qapp jingdoo ee miaa, tniax diyc Samvyw dyrr tangx did diyc ongxsingx.”

(The Sutra On Contemplation Of Amitayus - 28)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the highest level of the lowest grade are the sentient beings who commit various evil acts but do not slander the Mahayana sutras of greater scope. When a foolish person such as this, who has committed much evil but feels no remorse, is about to die, he may meet a good teacher, who praises the titles of the twelve divisions of the Mahayana scriptures. By hearing these sutra-titles, he is released from the burden of evil karma which he has accumulated during a thousand kalpas. Furthermore, this wise teacher advises him to join his palms and call, ’Homage to Amitayus Buddha’. Calling the name of the Buddha extinguishes the evil karma that the dying person has committed during fifty kotis of kalpas of Samsara.

The Buddha then sends his transformed body and those of Avalokiteshvara and Mahasthamaprapta to the aspirant; they praise him, saying, ’Well done, man of good deeds! By calling the Name of the Buddha your evil karma has been extinguished, and so we have come to welcome you.’ When these words are uttered, the aspirant sees a flood of light from that transformed Buddha fill his room. Having seen this, he rejoices and dies. Seated on a jewelled lotus-flower, he follows the transformed Buddha and is born on a jewelled pond. In seven weeks the lotus-bud opens and Avalokiteshvara, the Bodhisattva of Great Compassion, and Mahasthamaprapta appear before him, releasing great floods of light, and explain to him the extremely profound teachings of the twelve divisions of the scriptures. Having heard these, the aspirant accepts them in faith, and awakens aspiration for the highest Enlightenment. After ten smaller kalpas, he acquires clear understanding of the one hundred dharmas and enters the First Stage of Bodhisattvahood. Such a person is called one who attains birth on the highest level of the lowest grade. Thus he is born by hearing the Name of the Buddha, the Dharma and the Sangha — that is, the Three Treasures.”

(佛說觀無量壽佛經 - 28)

佛告阿難及韋提希：「下品上生者，或有眾生作眾惡業，雖不誹謗方等經典，如此愚人，多造惡法，無有慚愧，命欲終時遇善知識，為讚大乘十二部經首題名字。以聞如是諸經名故，除却千劫極重惡業。智者復教合掌叉手，稱南無阿彌陀佛。稱佛名故，除五十億劫生死之罪。爾時彼佛，即遣化佛，化觀世音，化大勢至，至行者前，讚言：『善哉！善男子！汝稱佛名故諸罪消滅，我來迎汝。』作是語已，行者即見化佛光明，遍滿其室，見已歡喜，即便命終。乘寶蓮花，隨化佛後，生寶池中，經七七日蓮花乃敷。當花敷時，大悲觀世音菩薩，及大勢至菩薩，放大光明，住其人前，為說甚深十二部經。聞已信解，發無上道心。經十小劫，具百法明門，得入初地；是名下品上生者；得聞佛名、法名及聞僧名，聞三寶名即得往生。」