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。
