Shurangama Qingx (jap-20)

"Ananda! Narr u jiongwsingx tangx siongrtok jitt vxo qingx qapp amwsiong jitt xee jxiur, cincniu guaw siwqer decc qangxsuad, ix ee qongdig, buliong qiab iarr qongw be liauw. Jiauww guaw soxx qar :ee kir siuhing, ix tangx didjiab singjiu potee, byy qycc duw diyc xmoo-su.”

Vuddyy qangxsuad jitt vxo qingx liauw, bikiu, bikuni, upasaka, upasika, itcer sewqanx tenzinn, langg, asura, qapp jerje tahongx posad, siyxsing, singwzinn, senzinn, dongjuw, qapp co' huatsimx ee dua lat quixsinn longxx dua hnuahiw, qnialew liauxau lirkuix.

(Shurangama Sutra, Volume 10-20)

Ananda, if living beings are able to recite this Sutra and uphold this mantra, I could not describe in endless kalpas how great the advantages will be. Rely on the teaching I have spoken. Cultivate in accord with it, and you will directly realize Bodhi without encountering demonic karma."

When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, and all the gods, humans, and asuras in this world, as well as all the Bodhisattvas, those of the Two Vehicles, Sages, immortals, and pure youths in other directions, and the mighty ghosts and spirits of initial resolve all felt elated, made obeisance, and withdrew.

(楞嚴經卷第十之20)  

阿難！若有眾生，能誦此經，能持此咒，如我廣說，窮劫不盡。依我教言，如教行道，直成菩提，無復魔業。佛說此經已。比丘、比丘尼、優婆塞、優婆夷。一切世間天人阿修羅，及諸他方菩薩二乘，聖仙童子，並初發心大力鬼神，皆大歡喜，作禮而去。

Shurangama Qingx (jap-19)

Ananda rinr qongxx, “Hukongx byy jinrtauu, dinvyw byy qiongjin. Sikzit u jit xee langg sisiar hro Vut cid xee jnii, siw liauxau dautaix juer Dngw Lenw Ongg. Hyhongr ing henrjingg jin hukongx siwqer vudtow ee dinvyw laii si'uw. Qingquer byy qiongjin ee qiab laii sniu dy' sniu vutqib. Jitt xee hokkir anwjnuaw qongxx u venqair?”

Vuddyy qra Ananda qongw, “Jiongww Vut Zulaii soxx qongw :ee longxx byy huhoo. Narr u langg srinx u sir dang jue qapp jap Parajika, sunwsikqanx jitt xui qaur hitt xui dui lyc Avici Dergai, simrjiww sibhongx soxu byy qnaiwdng dergak, byy jit xui byy byy qinglik. Narr tangx jiong' jitt xee huatmngg itliam-jiqanx duiww buat qiab byy yc :ee kaisi, jitt xee langg ee juerjiongr e duer jitt liam siaubet, siurkow ee dergak venr juer anlok ee qog. Ix did .diyc ee hokkir ciauquer jinwjingg hitt xee si’uw ee langg vah vxue, cingx vxue, cingbanrig vxue, simrjiww sngwsut iacc piwzu longxx berdangr viauxdat.

(Shurangama Sutra, Volume 10-19)

Ananda answered, "Since space is limitless, the precious things would be boundless. In the past, someone gave the Buddha seven coins and consequently was reborn as a Wheel-turning King in his next life. As to this person who now fills up all of space and all the Buddhalands with an offering of precious things that could not be reckoned through endless eons, how could there be a limit to his blessings?"

The Buddha told Ananda, "All Buddhas, Tathagatas, speak words which are not false. There might be another person who had personally committed the Four Major Offenses and the Ten Parajikas so that, in an instant, he would have to pass through the Avichi Hells in this world and other worlds, until he had passed through all the Relentless Hells in the ten directions without exception. And yet, if he could explain this Dharma-door for even just the space of a thought to those in the Dharma-ending Age who have not yet studied it, his obstacles from offenses would be eradicated in response to that thought, and all the hells where he was to undergo suffering would become lands of peace and bliss. The blessings he would obtain would surpass those of the person previously mentioned by hundreds of thousands of millions of billions of times, indeed by so many times that no calculations or analogies could express it. 

(楞嚴經卷第十之19)  

阿難答言：虛空無盡，珍寶無邊。昔有眾生施佛七錢，捨身猶獲轉輪王位。況復現前虛空既窮，佛土充遍，皆施珍寶。窮劫思議，尚不能及。是福云何更有邊際？佛告阿難！諸佛如來，語無虛妄。若復有人，身具四重十波羅夷，瞬息即經此方他方阿鼻地獄，乃至窮盡十方無間，靡不經歷。能以一念將此法門，於末劫中開示未學。是人罪障，應念銷滅。變其所受地獄苦因，成安樂國。得福超越前之施人，百倍千倍千萬億倍，如是乃至算數譬喻所不能及。

Shurangama Qingx (jap-18)

"Ananda! Jitt go dxir snix cud go jiongw bongrsiongw. Liw dnaxx sniu beh jaix xinx-qxair ee cimcenw. Sig qapp kangx si sig-dxir ee venqair. Bongkap qapp hunlii si sriu-dxir ee venqair. Qir lehh qapp be qir si sniu-dxir ee venqair. Bet qapp snix si qniajuer-dxir ee venqair. Cingjing zip qapp cingjing hap qruix srig-dxir ee venqair.

Jitt go dxir snix kiw ee vunxguann si d.-dingtac-t :ee. Snix kiw si in'ui srig, bet si an’ sig siauduu. U lixqaiw dyrr e dunwgo. In'ui u liauxgo dyrr e siauduu. Mrqycc m si jidsiqanx longxx siauduu, si jiauww cuwde siausid. Guaw u iong Karpasa-vor tauw qad ee dyrliw qar :liw. Liw si dyc’ui tniax byy jiacc qycjaiww mng lehh?

Liw ingqaix jiong’ jitt xee bongrsiongw ee qinguann liauxqaiw tetdew, tangx tuann hro jionglaii buadhuad lairdew jerje siuhing :ee, hro inx zinrbad jiaxee hubongr snix cud cimx cimx ee iamwor, hro inx jaix u liappuann, be tamluann samqair.

Ananda! Narr u langg ixx venww muaw sibhongx soxu hukongx ee cid jiongw muaw muaw vyxbut hongrsangr hro din'aix sowliong ee jiongww vut, qra inx hogsai qapp qiongriongw, itsimx-it'ir byy hihuir. Liw ee iwsur sniaw kuanw? Jitt xee langg in'ui duiww vut si'uw ee inenn, ix did .diyc ee hokkir, je bor?”

(Shurangama Sutra, Volume 10-18)

"Ananda, these five skandhas of reception develop with five kinds of false thinking. You also wanted to know the depth and scope of each realm. Form and emptiness are the boundaries of form. Contact and separation are the boundaries of feeling. Remembering and forgetting are the boundaries of thinking. Destruction and production are the boundaries of formations. Deep purity entering to unite with deep purity belongs to the boundaries of consciousness."

"At their source, these five skandhas arise in layers. Their arising is due to consciousness. Their cessation begins with the elimination of form. You may have a sudden awakening to the principle, at which point they all simultaneously vanish. But in terms of the specifics, they are eliminated not all at once, but in sequence. I have already shown you the knots tied in the Karpasa cloth. What is it that you do not understand, that causes you to ask about it again?"

"You should gain a thorough understanding of the origin of this false thinking and then transmit your understanding to cultivators in the future Dharma-ending Age. Let them recognize this falseness and naturally give rise to deep disdain for it. Let them know of Nirvana so that they will not linger in the Triple Realm."

"Ananda, suppose someone were to present a quantity of the seven precious things that filled the space in the ten directions to Buddhas as many as atoms of universe, attentively serving and making offerings to them without letting a moment go by in vain. Do you think this person would reap many blessings from making such an offering to the Buddhas?"

(楞嚴經卷第十之18)  

阿難！是五受陰，五妄想成。汝今欲知因界淺深。唯色與空，是色邊際。唯觸及離，是受邊際。唯記與妄，是想邊際。唯滅與生，是行邊際。湛入合湛，歸識邊際。此五陰元，重疊生起。生因識有，滅從色除。理則頓悟，乘悟並銷。事非頓除，因次第盡。我已示汝劫波巾結，何所不明，再此詢問。汝應將此妄想根元，心得開通，傳示將來末法之中諸修行者。令識虛妄。深厭自生，知有涅槃，不戀三界。阿難！若復有人，遍滿十方所有虛空，盈滿七寶。持以奉上微塵諸佛，承事供養，心無虛度。于意云何。是人以此施佛因緣，得福多不？