Shurangama Qingx (veh-3)

"Ananda! Jiaxee senrlamjuw ixx jinjniar ee hongvenrhuad snix cud jitt jap jiongw simx. Simx ee vunxtew huathuix, jap jiongw qong'iong horsiongx qansiap, uantongx jniaa juer jit xee simx. Jex qiyr juer Diamr dirr Huatguan.

Simdiongx huad cud qongbingg, kyxviw cingjing liulee lairdew henxhen sunn qimx. Ixx jinwjingg biabiau ee simx, sidjenr laii jniaa juer qingxqair. Jex qiyr juer Diamr dirr Quiqiw-De.

Simx ee qingxqair kansiap diyc qakdix :ee longxx u cingcyw bingvik. Iulik sibhongx, longxx byy duwdauw iacc jiongwgai. Jex qiyr juer Diamr dirr Siuhing.

Ham’ Vut ee hing'uii qangrkuanw, sriu Vut ee jingsinn ingxhiongw. Kyxviw diongimsinx qaqi kir cue verbuw, amwdiongx tangx siy' tongx, zip Zulaii-jxingw. Jex qiyr juer Diamr dirr Cutsir Junquir.

Qiwzenn dirr dyrtaix, dyrr u singjiab qakgo ee diwhui. Kyxviw taizii ixx diongxsingg, langg ee siongwtew longxx byy kiamwkuad. Jex qiyr juer Diamr dirr Jabjiog Hongven.

Iongmau cincniu Vut, simx iarr qangrkuanw. Jex qiyr juer Diamr dirr Jniar Simx.

Srinx qapp simx hab'id, jit qangx jit qangx decc jingjinr. Jex qiyr juer Diamr dirr Byy Trer.

Jap srinx lingbiau ee siongr, jidsii uanbuanw. Jex qiyr juer Diamr dirr Sunjinx Dongjuw.

Hingtew uansingg cud buxtaix, venr juer Vut ee qniaxzii. Jex qiyr juer Diamr dirr Hxuad Ongjuw.

Singlenn liauxau, kyxviw qok'ongg jiong' qoklai ee qoksu hunpair hro taiwjuw, hitt xee Kshatriya Ongg ee dua qniaw diongxsingg, qixhingg juiw puah taukag ee gisig. Jex qiyr juer Diamr dirr Juiw Puah Taukag.

Ananda! Jiaxee senrlamjuw jniaa juer Vut ee derjuw, dyrr kurvi buliong Zulaii bibiau ee dikhing, suisun sibhongx. Jex qiyr juer Hnuahiw ee Hing'uii.

Senrhingg tangx lirig itcer jiongwsingx. Jex qiyr juer U Lirig ee Hing'uii.

Qaqi qakgo iarr suxx vadd langg qakgo, longxx byy duw diyc qirjuat. Jex qiyr juer Byy Uanwhun ee Hing'uii.

Ixx qokk jiongw jingxlui cutsir, itdit qaur birlaii ee qingxqair, samser vingdingw, sibhongx tongdat. Jex qiyr juer Byy Qigtauu ee Hing'uii.

Itcer hap juer qangrkuanw, jiongxjiongw huatmngg longxx byy jingcax. Jex qiyr juer Lii Beluan ee Hing'uii.

Dirr qangrkuanw lairdew, henxhen jiongxjiongw ca'ngi. Muixx jit jiongw ca'ngi, qycc u knuar diyc qangrkuanw ee soxjai . Jex qiyr juer Sxen Henxhen ee Hing'uii.

Zucuw, simrjiww sibhongx hukongx soxu ee din'aix, muixx jit xee din'aix henxhen sibhongx ee qingxqair. Henrhen ee din'aix qapp henxhen ee qingxqair, inx horsiongx byy duwdauw iacc jiogwgai. Jex qiyr juer Byy Jipdiok ee Hing'uii.

Jiongxjiongw henxhen dirr henrjingg :ee, longxx si derr id Paramita. Jex qiyr juer Jundiong ee Hing'uii.

Zucuw, uanbuanw qycc hiongtongx, tangx jniaa juer sibhongx jiongww Vut ee quiqiw. Jex qiyr juer Senrhuad ee Hing'uii.

Muixx jit xee longxx si cingjing byy lrau, dan'id, sunjinx, buuii, si jurzenn ee vunxsingr. Jex qiyr juer Jinsit  ee Hing'uii.

(Shurangama Sutra, Volume 8-3)

"Ananda, these good people use proper expedients to bring forth those ten minds. The essence of these minds becomes dazzling, and their ten functions interconnect to a point of single-mindedness. That is called the Dwelling of Bringing Forth the Resolve.

"The discoveries made by that mind are like pure crystal within which can be seen pure gold. Based on those previous wonderful minds, they step up to this level called the Dwelling of the Ground of Regulation.

"When the mind on that ground connects with wisdom, both become bright and comprehensive. Traversing the ten directions then without obstruction is called the Dwelling of Cultivation.

"When their conduct is the same as the Buddhas' and they connect with the Buddha's spirit, then, like the body-between-skandhas searching for a father and mother, they penetrate the darkness with a hidden communication and enter the lineage of the Tathagata. That is called the Dwelling of Noble Birth.

"Since they ride in the womb of the Way, they are heirs to enlightenment just as a mature fetus has developed all human features. That is called the Dwelling that is Endowed with Skill-in-Means.

"Their physical appearances become those of Buddhas and their minds the same as well. That is called Dwelling in the Proper Mind.

"United in body and mind, they grow and mature day by day. That is called Dwelling in Irreversibility.

"With the efficacious appearance of ten bodies, which are simultaneously perfected, they are Dwelling as a Pure Youth.

"Completely developed, they leave the womb and become sons of the Buddha. That is Dwelling as a Dharma Prince. 

Reaching the fullness of adulthood, they are like a chosen prince to whom a mighty king turns over the affairs of state. Eventually that eldest son of the kshatriya king will be ceremoniously anointed on the crown of the head. That is called Dwelling in Anointing the Crown of the Head.

"Ananda, after these good men have become sons of the Buddha, they are replete with the limitlessly many wonderful virtues of the Tathagatas, and they comply and accord with beings throughout the ten directions. That is called the Conduct of Happiness.

"Being well able to accommodate all beings is called the Conduct of Benefiting.

"Enlightening themselves and enlightening others without putting forth any resistance is called the Conduct Free of Anger.

"Then they undergo birth in various forms continuously to the bounds of the future. Practicing that equally throughout the three periods of time and pervading the ten directions is called the Conduct Continued Endlessly.

"When everything is equally in accord, one never makes mistakes among the various Dharma doors. That is called 'he Conduct of Freedom from Deluded Confusion.

"Then within what is identical, myriad differences appear. Yet within the different appearances, an identity can be perceived. That is called the Conduct of Wholesome Manifestation.

"That continues until it includes all particles of dust that fill up empty space throughout the ten directions. In each and every mote of dust there appear the worlds of the ten directions. And yet the appearance of dust motes and the appearance of worlds do not interfere with one another. That is called the Conduct of Non-Attachment.

"Everything that appears before one becomes a foremost paramita. That is called the Conduct of Veneration.

"With such perfect fusion, one can model oneself after all the Buddhas of the ten directions. That is called the Conduct Based on Wholesome Dharmas.

"As each and every one of those becomes pure and without outflows, they merge into a singular truth, unconditioned, that is the essence of the nature. That is called the Conduct of Reality.

(楞嚴經卷第八之3)  

阿難！是善男子，以真方便發此十心。心精發暉，十用涉入，圓成一心。名發心住。心中發明，如淨琉璃內現精金。以前妙心，履以成地。名治地住。心地涉知，俱得明瞭。遊履十方，得無留礙。名修行住。行與佛同。受佛氣分。如中陰身自求父母。陰信冥通，入如來種。名生貴住。既遊道胎，親奉覺胤。如胎已成，人相不缺。名方便具足住。容貌如佛，心相亦同，名正心住。身心合成日益增長，名不退住。十身靈相，一時具足。名童真住。形成出胎，親為佛子。名法王子住。表以成人，如國大王以諸國事分委太子，彼剎利王世子長成，陳列灌頂，名灌頂住。阿難！是善男子成佛子已，具足無量如來妙德，十方隨順，名歡喜行。善能利益一切眾生，名饒益行。自覺覺他，得無違拒，名無瞋恨行。種類出生，窮未來際，三世平等，十方通達，名無盡行。一切合同，種種法門，得無差誤，名離疑亂行。則於同中，顯現群異。一一異相，各各見同，名善現行。如是乃至十方虛空滿足微塵，一一塵中現十方界。現塵現界，不相留礙。名無著行。種種現前，咸是第一波羅密多。名尊重行。如是圓融，能成十方諸佛軌則。名善法行。一一皆是清淨無漏，一真無為，性本然故。名真實行。

Shurangama Qingx (veh-2)

“Ananda! Jiaxee senrlamjuw, jing'air ee iogbong qodaa, dyrr be sanxsingx liogqinx ee duiwqingw. Henrjingg cunx :ee be qycc qewsiok snix .cud .laii. Simx  kanghux cingjing, diwhui sunzenn. Diwhui ee singr bingqngx uantongx, tauwqngx jiyr sibhongx sewqair. Jex diwhui si dax :ee, qiyr juer Dax Diwhui De. Iogbong ee sibkir cocox jiacc dax, iauxx bue ham' Zulaii Hxuad ee Laujuiw siy’ lenjiab.

Diyhh ixx jitt xee simx juer diongsimx, hro laujuiw lrauu .zip, uantongx bibiau ee simx tangx kaidenw. Duer jinsit bibiau uantongx ee simx, itdit snix cud jinsit ee ywbiau. Dniardnia diamr dirr bibiau ee sinwgiongw, itcer bongrsiongw bedjin byy cunx, diongdy sunjinx. Jex qiyr juer Diamr dirr Sinwgiongw ee Simx.

Jinsit ee sinwiongw u bingvik, itcer uantongx. Gnoxunr, Jap-zi Cxur qapp Jap-veh Qxair jitt snax hxang longxx berdangr qra joxgai. Zucuw, simrjiww quewkir qapp birlaii busor qiab lairdew, bylun siar srinx iacc sriu srinx ee itcer sibkir, longxx dirr henrjingg henxhen. Jiaxee senrlamjuw longxx u qiwdii, be qycc be qir. Jex qiyr juer Diamr dirr Jniawliam ee Simx.

Bibiau, uantongx qycc sunjinx, jinsit ee jingsinn sanxsingx venwhuar, busiw ixlaii ee sibkir drat qaur jit jiongw jingbingg. Dna’ ixx jingbingg ee simx qniaa hiongr jinjniar ee cingcing. Jex qiyr juer Jingjinr ee Simx.

Simx ee vunxjid sunzenn ixx diwhui henxhen. Jex qiyr juer Diamr dirr Diwhui ee Simx.

Jipcii diwhui qapp qongbingg, cuwcur jigjing byy dinxdang, jigjing bibiau siongsiongg anding. Jex qiyr juer Diamr dirr Samadhi ee Simx.

Samadhi ee qngx vangr cud qongbingg, qongbingg ee singr cimzip, dna’ jinr byy trer. Jex qiyr juer Byy Trer ee Simx.

Simx jingjinr anzenn, vyxcii diauu lehh byy sunxsid, ham' sibhongx Zulaii ee kuir siy' lenjiab. Jex qiyr juer Vyxho Hxuad ee Simx.

Qakcad diyc qongbingg, qycc tangx vyxcii diauu lehh, tangx ixx bibiau ee lat huehiongr Vut juvix ee qngx, hiongr Vut hiax anju. Kyxviw nng bin qniar, qongbingg siongduir, qidiongx bibiau ee ngiaw horsiongx siy' tac. Jex qiyr juer Huehiongr ee Simx.

Simx ee qngx amr amr huehiongr, did diyc Vut suwsiongg anding busiong bibiau ee cingjing. Anju dirr buuii, byy qycc u uisid. Jex qiyr juer Diamr dirr Qaiwlut ee Simx.

Diamr dirr qaiwlut dyrr jurjai, tangx iulik sibhongx, soxx kir jiauww guan. Jex qiyr juer Diamr dirr Guan ee Simx.

(Shurangama Sutra, Volume 8-2)

"Ananda, these good people's emotional love and desire are withered and dry, the sense-organs and sense objects no longer mesh, and so the residual habits do not continue to arise. Recognizing that the attachments of the mind are false, they use only wisdom. That wisdom shines throughout the ten directions, and this initial wisdom is called the Stage of Dry Wisdom. Although the habits of desire are initially dried up, they still have not merged with Dharma-water that flows from the Tathagatas.

"Then, with this mind centered on the middle, they enter the flow where wonderful perfection reveals itself. From the truth of that wonderful perfection there repeatedly arise wonders of truth. They always dwell in the wonder of faith, until all false thinking is completely eliminated and the Middle Way is totally true. This is called the Mind that Resides in Faith.

"When true faith is clearly understood, then perfect penetration is total, and the three aspects of skandhas, places, and realms are no longer obstructions. Then all their habits throughout innumerable eons of past and future, during which they abandon bodies and receive bodies, appear to them now in the present moment. These good people can remember everything and forget nothing. This is called the Mind that Resides in Mindfulness.

"When the wonderful perfection is completely true, that essential true brings about a transformation. They go beyond the beginningless habits to reach the one essential brightness. Relying solely on this essential brightness, they progress toward true purity. This is called the Mind of Vigor.

"The essence of the mind reveals itself as total wisdom; this is called the Mind that Resides in Wisdom.

"As the wisdom and brightness are held steadfast, a profound stillness pervades everywhere. The stage at which the majesty of this stillness becomes constant and solid is called the Mind that Resides in Samadhi.

"The light of Samadhi emits brightness. When the essence of the brightness enters deeply within, they only advance and never retreat. This is called the Mind that is Irreversible.

"When the progress of their minds is secure, and they hold their minds and protect them without loss, they connect with the life-breath of the Tathagatas of the ten directions. This is called the Mind that Protects the Dharma.

"Protecting their light of enlightenment, they can use this wonderful force to return to the Buddha's light of compassion and to come back to stand firm with the Buddha. It is like two mirrors that are set facing one another, so that between them the exquisite images inter-reflect and enter into one another layer upon layer. This is called the Mind that Makes Transferences.

"With this secret interplay of light, they obtain the Buddha's eternal solidity and unsurpassed wonderful purity. Dwelling in the unconditioned, they know no loss or dissipation.This is called the Mind that Resides in Precepts.

"Abiding in the precepts with self-mastery, they can roam throughout the ten directions, going anywhere they wish. This is called the Mind that Resides in Vows.

(楞嚴經卷第八之2)  

阿難！是善男子。欲愛乾枯，根境不偶。現前殘質，不復續生。執心虛明，純是智慧。慧性明圓，鎣十方界。乾有其慧，名乾慧地。欲習初乾，未與如來法流水接。即以此心，中中流入，圓妙開敷。從真妙圓，重發真妙。妙信常住。一切妄想滅盡無餘。中道純真。名信心住。真信明瞭，一切圓通。陰處界三不能為礙。如是乃至過去未來，無數劫中，捨身受身一切習氣，皆現在前。是善男子，皆能憶念，得無遺忘，名念心住。妙圓純真，真精發化，無始習氣通一精明，唯以精明進趣真淨，名精進心。心精現前，純以智慧，名慧心住。執持智明，周遍寂湛，寂妙常凝，名定心住。定光發明，明性深入，唯進無退，名不退心。心進安然保持不失，十方如來氣分交接，名護法心。覺明保持。能以妙力，回佛慈光，向佛安住。猶如雙鏡，光明相對。其中妙影重重相入。名回向心。心光密回，獲佛常凝無上妙淨。安住無為，得無遺失。名戒心住。住戒自在。能遊十方，所去隨願。名願心住。

Shurangama Qingx (veh-1)

"Ananda. Jiaxee jiongwsingx muixx jit lui lairdew, iarr qokk u jap-zi jiongw dendyr. Dyrr kyxviw zuee bagjiux knuar diyc luan huex, bibiau uanbingg cingjing ee simx dendyr, juanjuanx jitt hy hubong jabluan ee sniurhuad. Liw dnaxx siulen Vut ee Samadhi, duiww jabluan liamrtauu ee qinvunw in'iuu diyhh qingquer snax xee cuwde jiacc tangx dubet. Kyxviw beh qra u drew dok bit ee kiwqu sew cingkir, diyhh ing juiw camx hniuhux laii sexdng kiwqu, liauxau jiacc laii drew qamlo.

Jit snax xee cuwde si sniaw? Derr id si qaixduu sibkir, druu kir jorinx. Derr zi si jinjniar siulen, qra jyrgiap ee singr kaux driau. Derr snax si jingqax ligliong, hongjiw henrjingg ee giap henxhen.

Sniaw si jorinx? Ananda! Jitt xee sewqair ee jap-zi lui singbut berdangr qaqi singjunn, diyhh uaxkyr sir jiongw jiac jiacc tangx singjunn. Dyrr si soxui hunrgiac-jiac, jiapciog-jiac, iwsniu-jiac, qapp iwsig-jiac. Soxiw qongxx Vut qongw itcer jiongwsingx longxx uaxkyr jiac jiacc tangx singjunn.

Ananda! Itcer jiongwsingx jiac u entauu :ee dyrr e uac, jiac u dok :ee dyrr e siw. Mrjiacc jiaxee jiongwsingx beh qriuu Samadhi, qaidongx dng sewqanx go jiongw hiamluac ee mic. Jitt go jiongw hiamluac ee mic, sik jiac e huad imm, cnrex jiac e jingqax hunwlo. Sewqanx jiaxee jiac hiamluac ee langg, junw qongxx erdangr suansuad jap-zi vxo qingx, sibhongx tensenx hiamm inx u caur bi, longxx qapp inx li hng hng. Jerje iaux qxuiw, in’ui inx jiac hiamluac, e laii ji inx ee cuiwdunn iacc qra jimx. Dniardnia ham' qxuiw dauwdin, hokdig jit zit jit zit siauqiamw, byy dng’uanw ee lirig. Jiaxee jiac hiamluac ee langg siulen Samadhi, posad, tensenx, qapp sibhongx senrsinn longxx be laii qra siuxho. U dua ligliong ee moongg tranr hongven, e jrngx juer Vut ee hxingg laii qra inx suathuad, huixvongr qimwqair, qycc janwtanr imsimx, uanwhun, qapp giaugii. Sniwmia jiongqed ee sii, inx jurzenn juer moongg ee quanwsiok. An' xmoo hiax did .diyc ee hokkir hiangxsiu liauw, inx e duirlyc byy qnaiwdng dergak. Ananda! Siulen potee :ee diyhh ingxuanw qapp go jiongw hiamluac duanrjuat. Jex dyrr qiyr juer derr id xee siuhing ee cuwde.

Sniaw si jyrgiap ee singr? Ananda! Jiaxee jiongwsingx beh zip Samadhi, rair singx giamqeh cisiuw cingjing ee qaiwlut. Diyhh ham' imsimx duanrjuat, byy jiac jiuw qapp bah, jiac sik ee sidbut, byy jiac cnrex :ee. Ananda! Jiaxee siuhingrlangg narr byy dng imsimx qapp dng satsingx, sniu beh cud samqair, ingxx byy jitt hy dairjir. Qaidongx knuar im'iok uanxzenn dogjuaa iacc suxx langg' uanwhun ee cadtaux. Singx cisiuw Singbunn Sir Kiwsag iacc Veh Kiwsag ee qimwqair, sintew jipsiuw byy drang, zen’au sidjenr posad cingjing ludgii, jipsimx dyrr be kiw. Qimwqair singjiu, dirr sewqanx dyrr ingxx byy snix qapp sathai ee giap. Byy jyr tautec iacc cniuxqiab dyrr byy siy’ kiamr, dirr sewqanx iarr byy hingg be liauw ee siokser jewbu. Jiaxee cingjing ee langg siulen Samadhi, iong verbuw hro inx ee higsinx, byy su’iaur tenganw, jurzenn tangx knuar qnir diyc sibhongx sewqair, knuar diyc Vut qapp tniax diyc vudhuad, cinsinx lingxsiu singwjiw, did diyc dua sintongx, iulik sibhongx sewqair, siokbing cingjing, be duw diyc qanhiamw. Jex dyrr qiyr juer siuhing derr zi cuwde.

Sniaw qiyr juer henrjingg ee giap? Ananda! Jiaxee cingjing cisiuw qaiwlut ee langg, simx byy tamx iacc imluan ee liamrtauu, be duer guarqingw ee lak jiongw din'aix decc hongwdong. In’ui byy hongwdong, jurzenn dyrr e dngw kir qaur qinvunw. Qiwzenn byy knikib din'aix, qinx byy jit xee duiwqingw, giglauu hab'id, lak jiongw jok'iong be kiw. Sibhongx qoktow cingbingg cingjing, kyxviw liulee, lairdew qruar bingguec, srinx qapp simx longxx anlok, bibiau, uantongx, vingdingw, did diyc dua an’unw. Itcer Zulaii viwbit uantongx cingjing qapp bibiau longxx dirr lairdew henxhen. Jiaxee langg dyrr did diyc byy snix-bet qycc anju ee hxuad. An’ jiax jiamrjiam siuhing, duer soxx huatsimx laii siuhing tangx anlip singwui. Jex dyrr qiyr juer siuhing derr snax cuwde”

(Shurangama Sutra, Volume 8-1)

"Ananda, each of these categories of beings is replete with all twelve kinds of upside-down states, just as pressing on one's eye produces a variety of flower-like images. With the inversion of wonderful perfection, pure understanding of the true mind becomes glutted with false and random thoughts. Now, as you cultivate towards certification to the Samadhi of Buddha, you will go through three gradual stages in order to get rid of the basic cause of these random thoughts. They work in just the way that hot water mixed with the ashes of incense clease a vessel that has held poisonous honey. Afterwards, such a vessel can be used to store sweet dew.

"What are the three gradual stages? The first is to correct one's habits by getting rid of the aiding causes; the second is to truly cultivate to cut out the very essence of karmic offenses; the third is to increase one's vigor to prevent the manifestation of karma.

"What are aiding causes? Ananda, the twelve categories of beings in this world are not in complete in themselves, but depend on four kinds of eating; that is, eating by portions, eating by contact, eating by thought, and eating by consciousness. Therefore, the Buddha said that all beings must eat to live.

"Ananda, all beings can live if they eat what is fresh, and they will die if they take poison. Beings who seek Samadhi should refrain from eating five pungent plants of this world. If these five are eaten cooked, they increase one's sexual desire; if they are eaten raw, they increase one's anger. Therefore, even if people in this world who eat pungent plants can expound the twelve divisions of the Sutra canon, the gods and immortals of the ten directions will stay far away from them because they smell so bad. However, after they eat these things the hungry ghosts will hover around and kiss their lips. Being always in the presence of ghosts, their blessings and virtue will dissolve as the days go by, and they will experience no lasting benefit. People who eat pungent plants and also cultivate Samadhi will not be protected by the Bodhisattvas, gods, immortals, or good spirits of the ten directions; therefore, the tremendously powerful demon kings, able to do as they please, will appear in the body of a Buddha and speak Dharma for them, denouncing the precepts and praising lust, rage, and delusion. When their lives end, these people will join the retinue of demon kings. When they use up their blessings as demons, they will fall into the unintermittent hell. Ananda, those who cultivate for Bodhi should never eat the five pungent plants. This is the first of the gradual stages of cultivation.

"What is the essence of karmic offenses? Ananda, beings who want to enter Samadhi must first firmly uphold the pure precepts. They must exterminate sexual desire forever, not partake of wine or meat, and eat cooked rather than raw foods. Ananda, if cultivators do not cut off sexual desire and killing, it will be impossible for them to transcend the Triple Realm. You should regard sexual desire as a poisonous snake or a resentful bandit. First hold to the Hearers' Four or Eight Parajikas in order to control your physical activity; then cultivate the Bodhisattva's pure regulations in order to control your mental activity. When the precepts are successfully upheld, one will not create karma that leads to mutual rebirth and mutual killing in this world. If one does not steal, one will not be indebted, and one will not have to pay back past debts in this world. If people who are pure in this way cultivate Samadhi, they will naturally be able to contemplate the extent of the worlds of the ten directions with the physical body given them by their parents; without need of the Heavenly Eye, they will perceive the Buddhas speaking Dharma and receive in person the sagely instruction. Obtaining great spiritual penetrations, they will roam through the ten directions, gain clarity regarding past lives, and will not encounter difficulties and dangers. This is the second of the gradual stages of cultivation.

"What is the manifestation of karma? Ananda, such people as these, who are pure and who uphold the precepts, do not have thoughts of greed and sexual desire, and so they do not become dissipated in the pursuit of the six external defiling sense-objects. Because they do not pursue them, they turn around to their own source. Without the conditions of the defiling objects, there is nothing for the sense-organs to match themselves with, and so they reverse their flow, become one unit, and are no longer confined to six individual functions. All the lands of the ten directions then become as brilliantly clear and pure as a moon suspended in crystal. Their bodies and minds are blissful as they experience the equality of wonderful perfection, and they attain great peace. The secret perfection and pure wonder of all the Tathagatas appear before them. These people then obtain Patience with the Non-existence of Beings and Dharmas. They thereupon gradually cultivate according to their practices, until they reside securely in the sagely positions. This is the third of the gradual stages of cultivation.

(楞嚴經卷第八之1)  

阿難。如是眾生一一類中。亦各各具十二顛倒。猶如捏目亂華發生。顛倒妙圓真淨明心。具足如斯虛妄亂想。汝今修證佛三摩提，於是本因元所亂想。立三漸次，方得除滅。如淨器中除去毒蜜，以諸湯水並雜灰香，洗滌其器，後貯甘露。云何名為三種漸次。一者修習，除其助因。二者真修，刳其正性。三者增進，違其現業。云何助因。阿難！如是世界十二類生，不能自全，依四食住。所謂段食、觸食、思食、識食。是故佛說一切眾生皆依食住。阿難！一切眾生，食甘故生，食毒故死。是諸眾生求三摩提，當斷世間五種辛菜。是五種辛，熟食發淫，生啖增恚。如是世界食辛之人，縱能宣說十二部經。十方天仙，嫌其臭穢，咸皆遠離。諸餓鬼等，因彼食次，舐其唇吻。常與鬼住。福德日銷。長無利益。是食辛人修三摩地，菩薩天仙，十方善神，不來守護。大力魔王得其方便，現作佛身，來為說法，非毀禁戒，讚淫怒疑。命終自為魔王眷屬。受魔福盡，墮無間獄。阿難！修菩提者永斷五辛。是則名為第一增進修行漸次。云何正性？阿難！如是眾生入三摩地，要先嚴持清淨戒律。永斷淫心。不餐酒肉。以火淨食，無啖生氣。阿難！是修行人，若不斷淫，及與殺生，出三界者，無有是處。當觀淫欲，猶如毒蛇，如見怨賊。先持聲聞四棄八棄，執身不動。後行菩薩清淨律儀，執心不起。禁戒成就，則於世間永無相生相殺之業。偷劫不行，無相負累，亦於世間不還宿債。是清淨人修三摩地，父母肉身，不須天眼，自然觀見十方世界。睹佛聞法，親奉聖旨。得大神通，遊十方界。宿命清淨，得無艱險。是則名為第二增進修行漸次。云何現業？阿難！如是清淨持禁戒人，心無貪淫，於外六塵不多流逸。因不流逸，旋元自歸。塵既不緣，根無所偶。反流全一，六用不行。十方國土，皎然清淨。譬如琉璃，內懸明月。身心快然，妙圓平等，獲大安隱。一切如來密圓淨妙，皆現其中。是人即獲無生法忍。從是漸修，隨所發行，安立聖位。是則名為第三增進修行漸次。