Shurangama Qingx (qauw-5)

“Ananda! Jiaxee dergak, iaux qxuiw, jingsnix, langg, sinsenx, tenzinn, qapp asura, jimjiog qra genxqiur jitt cid dy, longxx si dirr hunbee-diongx jiongxjiongw iuxuii ee henrsiong. In'ui bongrsiongw laii cutsir, suii giabvyr decc bongrsiongw. Duiww bibiau, uantongx, qongbingg qycc buuii ee vunxsimx laii qongw, jiaxee longxx qaxnaxx kangx huex, guanvunw byy soxx jipdiok. Qycc si kangx ee bongrsiongw, hex qyckacc cue byy tausu.

Ananda! Jiaxee jiongwsingx m jaix vunxsimx, jysiu lunhuee, qingquer buliong qiab iuguann be tangx did diyc jinjniar ee cingjing, longxx in'ui suisun satsingx, tautec, qapp qniaa imhing ee enqor. Duiww jitt snax jiongw hing'uii u huanxkongr, dyrr be satsingx, be tautec, qapp be qniaa imhing. U jyr :ee kir qxuiw-dy, byy jyr sriok tnix-dy. U byy sna' jok'iong, diwsuw u lunhuee.

Narr u snix cud bibiau ee samadhi, dyrr e siongsiongg jigjing. Giap u iacc byy longxx benw lun kiw, byy u-byy iarr bet. Lenrr be satsingx, be tautec, qapp be qniaa imhing dy’ byy, qyckacc benw qongw e kir suisun satsingx, tautec, qapp qniaa imhing ee dairjir.

Ananda! Snax hxang giap byy dng, qokk langg u qaqi ee sugiap. In’ui u qokk langg ee sugiap, jingwlangg qapp suzinn ee giap u qangrkuanw iarr u byy qangg ee soxjai, m si longxx byy qauqnaa. Qaqi ee bongrsiongw huatsingx, snix cud bongrsiongw byy in'iuu, byy huatdo cue diyc qiuwqingr.

Linw benxle langg' siuhing, beh did potee, rair druu snax jiongw gihik. Jitt snax jiongw gihik byy druu jin, dyrr junw u sintongx, iarr longxx si sewqanx iuxuii ee qong’iong. Sibkir byy bet, e duirlyc xmoo-dy. Suizenn sniu beh dubet bongrsiongw, e qavue jawgui. Zulaii qongw inx jiaxee e venr jiacc kyxlenn, si in'ui qaqi ee bongrsiongw jyrsingg, m si potee ee quewsid. U anxnex qongw :ee qiyr juer jinjniar ee suathuad, ixgua :ee dyrr si moongg ee siasuad.”

Hitt sii, Zulaii junxvi beh lirkuix huatjy ee sii, dirr sraix-iw-vnix, ciuw hnua dirr cid vyw ee dyh-aw, jixqimx ee srinx uadlinwdngw, qycc laii uaw dirr dyh-aw, duiww dairjiongr qapp Ananda qongw, “Linw jiaxee u yc, enqag, qapp singbunn, qimzit huesimx hiongr dua potee busiong bibiau ee qakdix. Guaw dnaxx ix qangxsuad jinjniar siuhing ee honghuad. Linw iauxx m jaix siulen samata-vipasiana jit quaw biser ee xmoo-su. Xmoo-qxingw cuthen dirr binrjingg, linw berhiauw hunven. In'ui simx sew byy cingkir, e lyc siaa-qenr. Liw jygu ximx-xmoo, tnix-xmoo, quixsinn, iacc limui laii decc ziauxluan, simdiongx vutbingg, e zin cat juer inx ee qniaw, qycc e dirr qidiongx did diyc jiyw jiyw dyrr buanxjiog. Kyxviw sxur senn byy yc .quer ee bikiu, cinwcaiw qongw ix giamrjingr diyc singwdy. Tenvyr liauxqed, suex siongr henxhen, huixvongr arhat, siw au duirlyc Avici Dergak. Linw ingdongx jimjiog tniax, guaw dnaxx uirr linw siongser hunved.”

Ananda kia .kiw .laii, ham' hue-diongx vnivnii u yc :ee hnuahiw dingxlew, juansimx beh tniax Vuddyy juvix ee qauwhuer.

(Shurangama Sutra, Volume 9-5)

"Ananda, so it is that when the seven destinies of hell-dwellers, hungry ghosts, animals, people, spiritual immortals, gods, and asuras are investigated in detail, they are all found to be murky and embroiled in conditioned existence. Their births come from false thoughts. Their subsequent karma comes from false thoughts. Within the wonderful perfection of the fundamental mind that is without any doing, they are like strange flowers in space, for there is basically nothing to be attached to; they are entirely vain and false, and they have no source or beginning."

"Ananda, these living beings, who do not recognize the fundamental mind, all undergo rebirth for limitless kalpas. They do not attain true purity, because they keep getting involved in killing, stealing, and lust, or because they counter them and are born according to their not killing, not stealing, and lack of lust. If these three karmas are present in them, they are born among the troops of ghosts. If they are free of these three karmas, they are born in the destiny of gods. The incessant fluctuation between the presence and absence of these karmas gives rise to the cycle of rebirth."

"For those who are able bring forth Samadhi, neither the presence nor the absence of these karmas exists in that eternal stillness; even their non-existence is done away with. Since the lack of killing, stealing, and lust is non-existent, how could there be actual involvement in deeds of killing, stealing and lust?"

"Ananda, those who do not cut off the three karmas each have their own private share. Because each has a private share, private shares come to be accumulated, making collective portions. They are not without a fixed source, for they arise from falseness. Since they arise from falseness, they are basically without a cause, and thus they cannot be traced precisely."

"You should warn cultivators that they must get rid of these three delusions if they want to cultivate Bodhi. If they do not put an end to these three delusions, then even the spiritual penetrations they may attain are merely a worldly, conditioned function. If they do not extinguish these habits, they will fall into the path of demons. Although they wish to cast out the false, they become doubly deceptive instead. The Tathagata says that such beings are pitiful. You have created this falseness yourself; it is not the fault of Bodhi. An explanation such as this is proper speech. Any other explanation is the speech of demon kings."

At that time, the Tathagata was preparing to leave the Dharma-seat. From the lion throne, he extended his hand out and placed it on a small table wrought of the seven precious things. But then, he turned his body, which was the color of purple-golden mountains, and leaned back, saying to everyone in the assembly and to Ananda, "Those of you with More to Learn, those Enlightened by Conditions, and those who are Hearers have now turned your minds to pursue the attainment of supreme Bodhi; the unsurpassed, wonderful enlightenment. I have already taught you the true method of cultivation. You are still not aware of the subtle demonic events that can occur when you cultivate Shamatha-Vipashyana. If you cannot recognize a demonic state when it appears, it is because the cleansing of your mind has not been proper. You will then be engulfed by deviant views. You may be troubled by a demon from your own skandhas or a demon from the heavens. Or you may be possessed by a ghost or spirit, or you may encounter a mountain spirit (li mei). If your mind is not clear, you will mistake a thief for your own son. It is also possible to feel satisfied after a small accomplishment, like the Unlearned Bhikshu who reached the Fourth Dhyana and claimed that he had realized sagehood. When his celestial reward ended and the signs of decay appeared, he slandered Arhatship as being subject to birth and death, and thus he fell into the Avichi Hell. You should pay attention. I will now explain this for you in detail.

Ananda stood up and, with the others in the assembly who had More to Learn, bowed joyfully. They quieted themselves in order to listen to the compassionate instructions.

(楞嚴經卷第九之5)  

阿難！如是地獄、餓鬼、畜生、人及神仙、天洎修羅。精研七趣，皆是昏沈諸有為相。妄想受生。妄想隨業。于妙圓明無作本心，皆如空華，元無所著。但一虛妄，更無根緒。阿難！此等眾生，不識本心，受此輪迴，經無量劫，不得真淨，皆由隨順殺盜淫故。反此三種。又則出生無殺盜淫。有名鬼倫。無名天趣。有無相傾，起輪迴性。若得妙發三摩提者，則妙常寂。有無二無，無二亦滅。尚無不殺不偷不淫。云何更隨殺盜淫事。阿難！不斷三業，各各有私。因各各私。眾私同分，非無定處。自妄發生，生妄無因，無可尋究。汝勖修行，欲得菩提，要除三惑。不盡三惑，縱得神通，皆是世間有為功用。習氣不滅，落於魔道。雖欲除妄，倍加虛偽。如來說為可哀憐者。汝妄自造。非菩提咎。作是說者，名為正說。若他說者，即魔王說。即時如來將罷法座。于師子床，攬七寶幾，回紫金山，再來仉倚。普告大眾及阿難言：汝等有學緣覺聲聞，今日回心趣大菩提無上妙覺。吾今已說真修行法。汝猶未識修奢摩他毗婆舍那微細魔事。魔境現前，汝不能識。洗心非正，落於邪見。或汝陰魔。或復天魔。或著鬼神。或遭魑魅。心中不明，認賊為子。又復於中得少為足。如第四禪無聞比丘，妄言證聖。天報已畢，衰相現前。謗阿羅漢身遭後有，墮阿鼻獄。汝應諦聽，吾今為汝仔細分別。阿難起立，並其會中同有學者，歡喜頂禮，伏聽慈誨。

Shurangama Qingx (qauw-4)

“Ananda! Jiaxee tnidingw qokk jiongw tenzinn dyrr si huanhux decc sriu giabqyw ee vywingr, sriu liauw qycc e zip lunhuee. Hiaxee tenongg dyrr si posad dirr samadhi decc iulik, jiauww cuwsu jiamrjiam jingjinr, huehiongr singwzinn soxx siuhing ee lo.

Ananda! Dirr Sir Kangx Tnix :ee, srinx qapp simx bedjin, dingrsingr henxhen, giabqyw ee sikdinn iarr byy .kir, an’ jiax qaur jinrtauu qiyr juer Busikqair.

Jiaxee longxx byy liauxted bibiau qakgo qongbingg ee simx, jikju bongrsiongw dirr samqair laii huatsingx. Dirr hitt diongqanx jiauww bongrsiongw dimlunn kir cid dy. Pudgala qokk jiauww inx ee jingxlui.

Qycc u, Ananda! Dirr samqair lairdew qycc u sir jiongw asura.

Narr dirr qxuiw-dy ixx horhuad ee lat, jiar sintongx zip kangx :ee, jitt jiongw asura an’ nxng snix .cud .laii, sriok qxuiw-dy.

Narr dirr tenzinn-diongx qongdig lyhqe duirlyc, druar dirr zidguat hurqin. Jitt jiongw asura si taisingx, sriok langg-dy.

U asura ongg dirr sewqair u qenwqongx, lat dua byy qniahniaa, tangx ham' Brahama Ongg, Shakra Sinn qapp Sir Ten'ongg vnivuic. Jitt jiongw asura si huawsingx :ee, sriok tnix-dy.

Ananda! Qycc u jit jiongw qerlo ee asura, dirr duarhaiw ee diong'ngx cutsir, druar dirr haiwdew ee dongrhet, zit .sii dirr hukongx qnia'iuu, amwsii dngw juixdew hiyckunr. Jitt jiongw asura in’ui sipkir laii cutsir, sriok jingsnix-dy.

(Shurangama Sutra, Volume 9-4)

"Ananda, the beings in all these heavens are ordinary beings receiving the fruits of their karmic rewards. Once their rewards are exhausted, they must once again enter rebirth. The lords of these heavens, however, are all Bodhisattvas who roam in Samadhi. They gradually progress in their practice and make transference to the way cultivated by all sages."

"Ananda, these are the Four Heavens of Emptiness, where the bodies and minds of the inhabitants are extinguished. Concentration emerges, and they are free of the karmic retribution of form. This final group is called the Formless Realm."

"The beings in all of them have not understood the wonderfully enlightened bright mind. Their accumulation of falseness brings into being false existence in the Triple Realm. Within this they falsely follow along and become submerged in the seven destinies. As pudgalas, they gather together with their own kind."

"Furthermore, Ananda, there are four categories of asuras in the Triple Realm."

"Those in the path of ghosts who, by means of their strength of protecting the Dharma, can ride their spiritual penetrations to enter into emptiness are asuras born from eggs; they belong to the destiny of ghosts."

"Those who have fallen in virtue and have been dismissed from the heavens dwell in places near the sun and moon. They are asuras born from wombs and belong to the destiny of humans."

"There are asura kings who uphold the world with a penetrating power and fearlessness. They are able to contend with the Brahma Lord, the God Shakra, and the Four Heavenly Kings. These asuras come into being by transformation and belong to the destiny of gods."

"Ananda, there is another, baser category of asuras. They are born in the center of the great seas and live in underwater caves. During the day they roam in emptiness; at night they return to their watery realm. These asuras come into being because of moisture and belong to the destiny of animals."

(楞嚴經卷第九之4)  

阿難！是諸天上各各天人，則是凡夫業果酬答，答盡入輪。彼之天王，即是菩薩遊三摩提，漸次增進，回向聖倫所修行路。阿難！是四空天，身心滅盡，定性現前，無業果色。從此逮終，名無色界。此皆不了妙覺明心。積妄發生，妄有三界。中間妄隨七趣沈溺。補特伽羅各從其類。復次阿難！是三界中，復有四種阿修羅類。若於鬼道以護法力，乘通入空。此阿修羅從卵而生，鬼趣所攝。若於天中降德貶墜，其所卜居鄰於日月。此阿修羅從胎而出，人趣所攝。有修羅王執持世界，力洞無畏，能與梵王及天帝釋四天爭權。此阿修羅因變化有，天趣所攝。阿難！別有一分下劣修羅。生大海心，沈水穴口，旦遊虛空，暮歸水宿，此阿修羅因濕氣有，畜生趣攝。

Shurangama Qingx (qauw-3)

“Ananda! Jitt go xee Byy Huedngw Tnix, inx hiaxee Sxur Senn ee sir xui tenongg dna' kimqingr, berdangr u diqenr. Kyxviw sewqanx sinsingr ee dyrdniuu, Arhat jurcii ee soxjai, longxx dirr kongwiaw cimsnuax. Huanhux-siogjuw knuar be diyc inx.

Ananda! Jiaxee dirr jap-veh tnix :ee, doghingg byy ham' langg qaucab, hinghaii ee tualui iauxx berdangr bedjin. Jinwjingg soxx qongw :ee qiyr juer Sikqair.

Qycc u, Ananda! An’ jitt xee Sikqair dingxbin ee venqair qycc u nng diauu lo. Narr dirr siawsimx huad cud diwhui, diwhui ee qngx uanbuanw tongdat, inx dyrr tangx lirkuix dintow jniaa juer arhat, zip posad siuhing ee dy. Cincniu jitt lui :ee qiyr juer Huesimx Dua Arhat.

Narr druar dirr siawsimx, dirr siawsag u singjiu :ee, u qakcad srinx si joxgai, siauduu joxgai zip kongsingr. Cincniu jitt lui :ee qiyr juer Kangx Cxur.

Jiongxjiongw joxgai qacc siauduu, byy joxgai iarr byy soxx tangx bet :ee. Qidiongx dna’ cunx alaia-srig qapp mana-srig biser ee jok'iong. Cincniu jitt lui :ee qiyr juer Srig Cxur.

Kangx qapp srig qacc brongg, srig-simx jiauu bedbyy, sibhongx jigjing, byy jit xui tangx diamr lehh. Cincniu jitt lui :ee qiyr juer Byy Jit Cxur.

Srig-singr byy drang, dirr bedbyy-diongx kingqiur, dirr byy qiongjin suan'iongg vunxsingr, naxx cincniu junjai qycc byy junjai, naxx cincniu u jinrtauu qycc byy jinrtauu. Cincniu jitt lui :ee qiyr juer Byy Liamrtauu Iarr M Si Byy Liamrtauu.

Jiaxee kingqiur kongsingr, byy uanjuann liauxqaiw kongsingr ee dyrliw :ee, an' Byy Huedngw Tnix kingqiur singwdy. Cincniu jitt lui :ee qiyr juer Byy Huesimx Dun Arhat. Narr an’ Byy Liamrtauu jiongxjiongw guardy ee tnix kingqiur kongsingr byy huedngw, inx hro u lrau ee diwhui behik, e qycc zip kir lunjuanw.

(Shurangama Sutra, Volume 9-3)

"Ananda, those in the Four Dhyanas, and even the rulers of the gods at those four levels, can only pay their respects through having heard of the beings in the Heavens of No Return; they cannot know them or see them, just as ordinary people of the world cannot see the places where the Arhats abide in holy Way-places deep in the wilderness and the mountains."

"Ananda, in these eighteen heavens are those who remain solitary and uninvolved but who have not yet gotten rid of their form. These heavens are called the Form Realm."

"Furthermore, Ananda, from this summit of the form realm there are also two roads. Those who are intent upon renunciation bring forth wisdom. The light of their wisdom becomes perfect and penetrating, so that they can transcend the defiling realms, accomplish Arhatship, and enter the Bodhisattva Vehicle. They are called Great Arhats who have turned their minds around."

"Those who dwell in the thought of renunciation and who succeed in renunciation and rejection, realize that their bodies are an obstacle. If they thereupon obliterate the obstacle and enter into emptiness, they at the Station of Emptiness."

"For those who have eradicated all obstacles, there is neither obstruction nor extinction. Then there remains only the alaya consciousness and half of the subtle functions of the manas. These beings are at the Station of Boundless Consciousness."

"Those who have already done away with emptiness and form eradicate the conscious mind as well. In the extensive tranquility of the ten directions there is nowhere at all to go. These beings are at the Station of Nothing Whatsoever."

"The nature of consciousness is unmoving, yet within extinction they exhaustively investigate it, attempting to put an end to what is endless. Thus it is as if it existed and yet did not exist, as if it were ended and yet not ended. Such beings are at the Station of Neither Thought nor Non-Thought."

"These beings who cultivate the path of sagehood from the heavens of no return by delving exhaustively into emptiness without fathoming the principle of emptiness are known as dull Arhats who do not turn their minds around. Just like those in the Heaven of Non-Thought and other externalist heavens who exhaustively investigate emptiness without knowing to turn around, these beings are ignorant and lost in (the heavens with) outflows. They will accordingly enter the cycle of rebirth again."

(楞嚴經卷第九之3)  

阿難！此不還天，彼諸四禪四位天王，獨有欽聞，不能知見。如今世間曠野深山，聖道場地，皆阿羅漢所住持故，世間粗人，所不能見。阿難！是十八天，獨行無交，未盡形累。自此已還，名為色界。復次阿難！從是有頂色邊際中，其間復有二種歧路。若于捨心發明智慧，慧光圓通，便出塵界，成阿羅漢，入菩薩乘。如是一類，名為回心大阿羅漢。若在捨心，捨厭成就。覺身為礙，銷礙入空。如是一類，名為空處。諸礙既銷，無礙無滅。其中唯留阿賴耶識。全於末那半分微細。如是一類，名為識處。空色既亡，識心都滅。十方寂然，回無攸往。如是一類，名無所有處。識性不動，以滅窮研，於無盡中發宣盡性。如存不存。若盡非盡。如是一類，名為非想非非想處。此等窮空，不盡空理。從不還天聖道窮者，如是一類，名不回心鈍阿羅漢。若從無想諸外道天，窮空不歸，迷漏無聞，便入輪轉。

Shurangama Qingx (qauw-2)

“Qycc u, Ananda! Jiaxee tenzinn ee srinx qapp simx be sriu apvig, kow ee xinx ixx bedjin, jaix kuaiwlok be itdit diamr lehh, quw .laii vitdnia e huixhuai. Inx qra koxlok nng xee simx qang sii siawsag. Codang ee huanlyw bedbyy, cingjing ee hog snix .cud .laii. Cincniu jitt lui :ee qiyr juer Hog-Snix Tnix.

Siawsimx uanbuanw, liauxted cingjing, dirr byy ziakamr ee hog lairdew, did diyc bibiau ee suisun, qaur buqiongjin ee birlaii. Cincniu jitt lui :ee qiyr juer Hog-Air Tnix.

Ananda! An’ tniqair u nng diauu lo. Cocox huatsimx dirr buliong cingjing ee qngx qapp uanbuanw qongbingg ee hokdig, inx siuhing kakjingr diamr lehh. Cincniu jitt lui :ee qiyr juer Dua Qongxqyw Tnix.

Narr huatsimx ee sii, duiww koxlok longxx iamwor, jingjinr genxqiur siawsimx, siy’ suar byy dng, uanbuanw kingqiur siawsag ji' dy, srinx qapp simx longxx bedbyy. Simx ee kauwlu siyx liauw vnir jniaa hxex. Qingquer go-vah qiab, jiaxee langg qaxx ixx snix-bet juer xinx, berdangr snix cud byy snix-bet ee singr. Tauu vnuar qiab e bet, au vnuar qiab e snix. Cincniu jitt lui :ee qiyr juer Byy-Sniu Tnix.

Ananda! Jitt sir jiongw siongrliuu, itcer sewqanx jiongxjiongw koxlok ee qxingw longxx berdangr suxx inx dongriauu. Suizenn m si jinjniar byy drang ee buuii qingxqair, inx iauxx u soxx did ee simx, qanghux ee unriong sunzenn sigciuw. Jex qiyr juer Sxur Senn.

Ananda! Jitt lairdew qycc u go xee Byy Huedngw Tnix. Dirr harqair-diongx qauw pinw ee sibkir, inx qang sijun bedjin. Koxlok siangsiangx longxx byy .kir, inx dirr harqair byy suanxdik druar ee soxjai. In'ui u siawsimx, dirr jiongwzingx u hunvedsimx lairdew tangx ansimx-libbing.

Ananda! Koxlok liongw bet, jingdor ee simx be kiw jok’iong. Cincniu jitt lui :ee qiyr juer Byy-Huann Tnix.

Qringx qapp jnxir doghingg, lenrr genxqiur jingdor kiw jok'iong ee simx dy' byy .kir. Cincniu jitt lui :ee qiyr juer Byy-Zet Tnix.

Inx dirr sibhongx sewqair soxx qnir, longxx si bibiau, uantongx, dingcingx,  uwuer lacsab ee henrsiong qyckacc si byy. Cincniu jitt lui :ee qiyr juer Sxen-Qnir Tnix.

Jingbiau ee qenwsingr henxhen, kyxviw beh siyx huii iacc jur tih suii simx longxx byy jiongwgai. Cincniu jitt lui :ee qiyr juer Sxen-Henxhen Tnix.

Qokk jiongw dyrdiw jaix qiuwqingr, kingqiur siktew ee vunxsingr, zip buvenx ee qingxqair. Cincniu jitt lui :ee qiyr juer Sig-Qiuwqingr Tnix.

(Shurangama Sutra, Volume 9-2)

"Moreover, Ananda, heavenly beings whose bodies and minds are not oppressed put an end to the cause of suffering and realize that bliss is not permanent--that sooner or later it will come to an end. They resolutely renounce both thoughts of suffering and thoughts of bliss. Their coarse afflictions vanish, and pure blessings arise. Such beings are in the Heaven of the Birth of Blessings."

"Those whose renunciation of these thoughts is perfected gain a purity of superior understanding. Within these unimpeded blessings they obtain a wonderful compliance that extends to the bounds of the future. Such beings are in the Blessed Love Heaven."

"Ananda, from that heaven there are two ways to go. Those who extend the previous thought into limitless pure light, and who perfect their blessings and virtue, cultivate and are certified to one of these dwellings. Such beings are in the Vast Fruit Heaven."

"Those who extend the previous thought into a dislike of both suffering and bliss unceasingly intensify their renunciation until they perfect the path of renunciation. Their bodies and minds will become extinct; their thoughts will become like dead ashes. For five hundred eons these beings will perpetuate the cause for production and extinction, being unable to uncover the nature which is neither produced nor extinguished. During the first half of these eons they will undergo extinction; during the second half they will experience production. Such beings are in the Heaven of No Thought."

"Ananda, those who flow to these four superior levels will not be affected by any suffering or bliss in any world. Although this is not the unconditioned of the True Ground of Non-Moving, because they still have the thought of obtaining something, their functioning is nonetheless quite advanced. This is called the Fourth Dhyana."

"Beyond these, Ananda, are the Five Heavens of No Return. For those who have completely cut off the nine categories of habits in the lower realms, neither suffering nor bliss exist, and there is no regression to the lower levels. All whose minds have achieved this renunciation dwell in these heavens together."

"Ananda, those who have put an end to suffering and bliss and who do not get involved in the contention between such thoughts are in the Heaven of No Affliction."

"When the mind and states are disengaged, even the thought of investigating that involvement is gone. Such beings are in the Heaven of No Heat."

"Those whose vision is wonderfully perfect and clear, view the realms of the ten directions as free of defiling appearances and devoid of all dirt and filth. Such beings are in the Heaven of Good View."

"Those whose essence of seeing has manifested are able to transform at will without obstruction. Such beings are in the Heaven of Good Manifestation."

"Those who exhaustively fathom the ultimate principle and the nature of form reach the border of emptiness. Such beings are in the Highest Heaven of the Form Realm.

(楞嚴經卷第九之2)  

阿難！復次天人，不逼身心，苦因已盡。樂非常住，久必壞生。苦樂二心，俱時頓捨。粗重相滅，淨福性生。如是一類，名福生天。捨心圓融，勝解清淨。福無遮中，得妙隨順，窮未來際。如是一類，名福愛天。阿難！從是天中，有二歧路。若於先心，無量淨光，福德圓明，修證而住。如是一類，名廣果天。若於先心，雙厭苦樂，精研捨心，相續不斷。圓窮捨道，身心俱滅。心慮灰凝，經五百劫。是人既以生滅為因。不能發明不生滅性。初半劫滅。後半劫生。如是一類，名無想天。阿難！此四勝流，一切世間諸苦樂境所不能動。雖非無為真不動地。有所得心，功用純熟。名為四禪。阿難！此中復有五不還天。於下界中九品習氣，俱時滅盡。苦樂雙忘。下無卜居。故於捨心眾同分中，安立居處。阿難！苦樂兩滅，鬥心不交。如是一類，名無煩天。機括獨行，研交無地。如是一類，名無熱天。十方世界，妙見圓澄，更無塵象一切沈垢。如是一類，名善見天。精見現前，陶鑄無礙。如是一類，名善現天。究竟群幾，窮色性性，入無邊際。如是一類，名色究竟天。

Shurangama Qingx (qauw-1)

"Ananda! Sewqanx itcer siusimx ee langg, byy siulen Dhyana, be u diwhui. Mrqycc inx jipsiuw sintew byy qniaa imiok, bylun decc qniaa iacc jre lehh, longxx byy iogliam. Inx ee su'iok be sanxsingx, dyrr be lauu dirr iogqair. Jiaxee langg ingwliam e juer jinglu. Cincniu jitt lui :ee qiyr juer Brahma Tnix.

Iogliam ee sibkir qaxx byy .kir .ar, li iok ee simx henxhen, duiww jiongxjiongw ludgii longxx hnuahiw suisun. Jiaxee langg ingwsii e qniaa Brahma ee dikhing. Cincniu jitt lui :ee qiyr juer Hxur Brahma Tnix.

Srinx qapp simx bibiau qycc uantongx, uigii byy kiamr, inx cingjing siuw qaiwlut, qycc u bingsimx liauxgo. Jiaxee langg ingwsii e tongxlingw Brahma ee dairjiongr, juer Dua Brahm Ongg. Cincniu jitt lui :ee qiyr juer Dua Brahma Tnix.

Ananda! Jitt snax jiongw siongrliuu, itcer koxnauw berdangr qra inx apvig. Suizenn m si jniar siulen jniar samadhi, inx ee simdiongx cingjing, soxu huanlyw be dinxdang. Jex qiyr juer Co’ Senn.

Ananda! Qycc laii si Brahma Tnix tongxlingw Brahma ee tenzinn, u Brahma ee dikhing. Inx ee simx dingcingx byy drang, jigjing snix cud qngx. Cincniu jitt lui :ee qiyr juer Siyw Qngx Tnix.

Qonghuix siy' jiywqngx, qong’iau buvenx, jiyr sibhongx sewqair, venwvenr jniaa juer liulii. Cincniu jit lui :ee qiyr juer Buliong Qngx Tnix.

Kipsiux uanbuanw ee qngx singjiu qauwgi, huar jyr cingjing tangx buqiongjin ingwiong. Cincniu jitt lui :ee qiyr juer Qngx-Imx Tnix.

Ananda! Jitt snax jiongw siongrliuu, itcer iuciuu qapp uanlyw berdangr qra inx apvig. Suizenn m si jniar siulen jniar samadhi, inx ee simdiongx cingjing, cox ee huanlyw ixx hanghok. Jex qiyr juer Zi Senn.

Ananda! Jiaxee tenzinn, uanbuanw ee qngx jniaa juer snia'imx, tauwquer snia'imx lorhen cud bibiau, siuhing qyckacc jinglen, tongdat jibbet ee kuaiwlok. Cincniu jitt lui :ee qiyr juer Siyw Cingjing Tnix.

Cingjing ee hukongx henxhen, inxdy qaur buvenx, inx ee srinx qapp simx kinsangx anhyy, singjiu jibbet ee kuaiwlok. Cincniu jitt lui :ee qiyr juer Buliong Cingjing Tnix.

Sewqair qapp srinx-simx itcer uantongx cingjing, cingjing ee dikhing siujiu, singwqingw henxhen, inx huequix jibbet ee kuaiwlok. Cincniu jitt lui :ee qiyr juer Venww Cingjing Tnix.

Ananda! Jitt snax jiongw siongrliuu, u dua suisun ee simx, srinx qapp simx longxx an'unw, did diyc buliong ee kuaiwlok. Suizenn m si jinjniar did diyc jniar samadhi, inx ee simdiongx an'unw, hnuahiw muaw muaw. Jex qiyr juer Sxamx Senn.

(Shurangama Sutra, Volume 9-1)

"Ananda, all those in the world who cultivate their hearts but do not avail themselves of Dhyana and so have no wisdom, can only control their bodies so as to not engage in sexual desire. Whether walking or sitting, or in their thoughts, they are totally devoid of it. Since they do not give rise to defiling love, they do not remain in the realm of desire. These people, in response to their thought, take on the bodies of Brahma beings. Such beings are in the Heaven of the Multitudes of Brahma."

"In those whose hearts of desire have already been cast aside, the mind apart from desire manifests. They delight in following the precepts. Practicing Brahma virtue at all times, such beings are in the Heaven of the Ministers of Brahma."

"Those whose bodies and minds are wonderfully perfect, and whose majestic deportment is not in the least deficient, are pure in the precepts and have a thorough understanding of them as well. Governing the Brahma multitudes as Great Brahma Lords, such beings are in the Great Brahma Heaven."

"Ananda, those who flow to these three superior levels will not be oppressed by any affliction. Although they have not developed proper Samadhi, their minds are pure to the point that all outflows are stilled. This is called the First Dhyana."

"Ananda, those beyond the Brahma Heavens govern the Brahma beings, for their Brahma conduct is perfected. With their minds tranquil and unmoving, they emit light in profound stillness. Such beings are in the Heaven of Lesser Light."

"Those whose lights illumine each other in an endless dazzling blaze shine throughout the realms of the ten directions so that everything becomes like crystal. Such beings are in the Heaven of Limitless Light."

"Those who sustain the light to perfection accomplish the substance of the teaching. Creating and transforming the purity into endless responses and functions, such beings are in the Light-Sound Heaven."

"Ananda, those who flow to these three superior levels will not be oppressed by worries or vexations. Although they have not developed proper Samadhi, their minds are pure to the point that they have subdued their coarser outflows. This is called the Second Dhyana."

"Ananda, heavenly beings for whom the perfection of light has become sound and who further open out the sound to disclose its wonder arrive at a more vigorous level of practice. Arriving at the bliss of still extinction, such beings are in the Heaven of Lesser Purity."

"Those in whom the state of purity is emptied experience the boundlessness of light ease in their bodies and minds, and they accomplish the bliss of still extinction. Such beings are in the Heaven of Limitless Purity."

"Those for whom the world, the body, and the mind are all perfectly pure have accomplished the virtue of purity, and they consider this to be a superior abode in which they can return to the bliss of still extinction. Such beings are in the Heaven of Pervasive Purity."

"Ananda, those who flow to these three superior levels will be replete with great compliance. Their bodies and minds are at peace, and they obtain limitless bliss. Although they have not obtained genuine Samadhi, the joy within the tranquility of their minds is total. This is called the Third Dhyana."

(楞嚴經卷第九之1)  

阿難！世間一切所修心人，不假禪那，無有智慧。但能執身不行淫欲。若行若坐，想念俱無。愛染不生，無留欲界。是人應念身為梵侶。如是一類，名梵眾天。欲習既除，離欲心現。于諸律儀，愛樂隨順。是人應時能行梵德。如是一類，名梵輔天。身心妙圓，威儀不缺。清淨禁戒，加以明悟。是人應時能統梵眾，為大梵王。如是一類，名大梵天。阿難！此三勝流，一切苦惱所不能逼。雖非正修真三摩地。清淨心中，諸漏不動。名為初禪。阿難！其次梵天，統攝梵人，圓滿梵行。澄心不動，寂湛生光。如是一類，名少光天。光光相然，照耀無盡，映十方界，遍成琉璃，如是一類，名無量光天。吸持圓光，成就教體。發化清淨，應用無盡。如是一類，名光音天。阿難！此三勝流，一切憂懸所不能逼。雖非正修真三摩地。清淨心中，粗漏已伏。名為二禪。阿難！如是天人，圓光成音，披音露妙，發成精行，通寂滅樂。如是一類，名少淨天。淨空現前，引發無際，身心輕安，成寂滅樂。如是一類，名無量淨天。世界身心，一切圓淨，淨德成就，勝托現前，歸寂滅樂。如是一類，名遍淨天。阿難！此三勝流，具大隨順，身心安隱，得無量樂。雖非正得真三摩地。安隱心中，歡喜畢具。名為三禪。

Shurangama Qingx (veh-16)

"Ananda! Jerje sewqanlangg byy qriuu diongsingx-vutlyw. Inx byy huatdo siawsag ham' ceciab ee un'air, dirr imluan jitt hxang byy hongwdong, simsux dingcingx snix cud qongbingg. Inx siw liauxau, ham' zidguat linqin. Cincniu jitt lui :ee qiyr juer Sir Tenongg Tnix.

Dirr qapp bow ee vangqingx, inx ee im'iok damrvok, dogqux, berdangr juanzenn cingjing. Inx siw liauxau, ciauuat zidguat ee qongbingg, druar dirr zinqanx dingxbin. Cincniu jitt lui :ee qiyr juer Trayastrimsha Tnix.

Iogbong laii ee sii jiamrsii dauwdin, iogbong lirkuix liauxau be kir sniu, inx dirr zinsewqanx anjing kacc je quer dinxdang. Inx siw liauxau, dirr hukongx anzenn diamr lehh, zidguat ee qngx jiyr be qaur. Jiaxee langg qaqi e huad qngx. Cincniu jitt lui :ee qiyr juer Suyama Tnix.

Sisiongg longxx anjing, u ciwqig laii ee sii, inx byy huatdo dixkongr. Inx siw liauxau, sringx qaur jingbii ee soxjai, be qapp harqair ee langg iacc tnix ee derqair siy' jriab. Simrjiww sewqair huixhuai, samjaix iarr be limqaur inx. Cincniu jitt lui :ee qiyr juer Tushita Tnix.

Inx qaqi byy iogliam, uirr suisun kir juer, qui'ee quewdingg byy bi kyxviw decc vro lac. Inx siw liauxau, cutsir dirr ciauzenn juanxhuar ji' de. Cincniu jitt lui :ee qiyr juer Kuaiwlok Juanxhuar Tnix.

Inx byy sewqanx ee simsux, ham' sewqanlangg juer qangrkuanw dairjir, dirr dauwdin ee quewdingg, juanzenn ciauuat. Inx siw liauxau, tangx ciauuat itcer e juanxhuar iacc be juanxhuar ee qingxqair. Cincniu jitt lui :ee qiyr juer Tazinn Juanxhuar Jurjai Tnix.

Ananda! Jitt lak xee tnix ee jiongwsingx, hingtew suizenn dng aiwiok, simx iauxx u hunziah. Jinwjingg soxx qongw :ee qiyr juer iogqair.

(Shurangama Sutra, Volume 8-16)

"Ananda, there are many people in the world who do not seek what is eternal and who cannot yet renounce the love that exists between themselves and their wives. But they have no interest in sexual misconduct and so their purity develops and their light is revealed. When their life ends, they are born in the Heaven of the Four Kings next to the sun and moon."

"Those whose sexual love for their wives is slight, but who have not yet obtained complete purity when dwelling in solitude, transcend the light of sun and moon at the end of their lives, and reside at the summit of the human realm. Such people are born in the Trayastrimsha Heaven."

"Those who become temporarily involved when they meet with desire but who do not dwell upon it when it is finished, and who, while in the human realm, are active less and quiet more, abide at the end of their lives in light and emptiness where the illumination of sun and moon does not reach. These beings have their own light, and they are born in the Suyama Heaven."

"Those who are quiet all the time, but who are not yet able to resist when stimulated by contact, ascend at the end of their lives to a subtle and ethereal place; they will not be drawn into the lower realms. The destruction of the realms of humans and gods and the three disasters at the end of a kalpa will not reach them, for they are born in the Tushita Heaven."

"Those who are devoid of desire, but who will engage in it for the sake of their partner, even though to them the experience is as flavorless as chewing wax, are born at the end of their lives in a transcendental place of transformations. They are born in the Nirmana-rataya(Bliss by Transformation) Heaven."

"Those who have no worldly thoughts while doing what worldly people do, who are lucid and beyond such activity while involved in it, are capable at the end of their lives of entirely transcending states where transformations may be present or absent. They are born in the Para-nirmita-vasa-vartin(Comfort from Others' Transformations) Heaven."

"Ananda, although the beings in these six heavens have physically transcended desire, traces of it still remain in their minds. The levels of existence so far discussed are known as the Realm of Desire."

(楞嚴經卷第八之16)  

阿難！諸世間人，不求常住。未能捨諸妻妾恩愛。於邪淫中，心不流逸。澄瑩生明。命終之後，鄰於日月。如是一類，名四天王天。于己妻房，淫愛微薄。于淨居時，不得全味。命終之後，超日月明，居人間頂。如是一類，名忉利天。逢欲暫交，去無思憶。於人間世，動少靜多。命終之後，於虛空中朗然安住。日月光明，上照不及。是諸人等自有光明。如是一類，名須焰摩天。一切時靜。有應觸來，未能違戾。命終之後，上升精微，不接下界諸人天境。乃至劫壞，三災不及。如是一類，名兜率陀天。我無欲心，應汝行事。于橫陳時，味如嚼蠟。命終之後，生越化地。如是一類，名樂變化天。無世間心，同世行事。于行事交，了然超越。命終之後，遍能出超化無化境。如是一類，名他化自在天。阿難！如是六天，形雖出動，心跡尚交。自此已還，名為欲界。

Shurangama Qingx (veh-15)

"Qycc u, Ananda! U langg byy jiauww Jniar Qakdix siuhing samadhi, suacc ixx bongrsiongw decc siulen, jun'ir beh qowsiuw hingtew. Inx kir langg be qniakaqaur ee sanlimm iulik iacc unxdun, u jap jiongw senx.

Ananda! Hiaxee jiongwsingx qencii jiac qor sintew :ee laii siulen longxx byy dngrjam, jiahsit ee dy uanbuanw, qiyr juer qniaa-de senzinn.

Qencii iong iyhcauw laii siulen longxx byy dngrjam, iyc-dy uanbuanw, qiyr juer huihingg senzinn.

Qencii iong qimdanx laii siulen longxx byy dngrjam, juanxhuar ee dy uanbuanw, qiyr juer qnia'iuu senzinn.

Qencii iong len qinqud laii siulen longxx byy dngrjam, jingkir uanbuanw, qiyr juer qniaa-kongdiongx senzinn.

Qencii tunx cuiwnua laii siulen longxx byy dngrjam, ju'iongw uanbuanw, qiyr juer qniaa-tnix senzinn.

Qencii suh zidguat-jinghuaa laii siulen longxx byy dngrjam, kipsiux uanbuanw, qiyr juer tonghingg senzinn.

Qencii iong jiuwgiw qapp qaiwlut laii siulen longxx byy dngrjam, dyrsut uanbuanw, qiyr juer dyrhingg senzinn.

Qencii iong quansniu qapp simx liam laii siulen longxx byy dngrjam, susniu qapp qiwdii uanbuanw, qiyr juer jiywqngx senzinn.

Qencii iong qauhap laii siulen longxx byy dngrjam, qamxingr uanbuanw, qiyr juer jingx senzinn.

Qencii iong venwhuar laii siulen longxx byy dngrjam, qakgo uanbuanw, qiyr juer juaddingw senzinn.

Ananda! Jiaxee langg longxx dna' len simx, byy siulen Jniar Qakdix. Inx u did diyc dngg huewsiu ee honghuad, siursor cingban huer. Inx dirr cimx snuax iacc dua haixdyw jiaxee byy langg qniakaqaur ee soxjai unxdun. Inx iuguann dirr lunhuee ee bongrsiongw decc liujuanw. Byy siulen samadhi, qyxvyr liauxqed inx e qycc laii, snruar zip kir liogdy.

(Shurangama Sutra, Volume 8-15)

"Furthermore, Ananda, there are people who do not rely on Proper Enlightenment to cultivate Samadhi, but cultivate in some special way that is based on their false thinking. Holding to the idea of perpetuating their physical bodies, they roam in the mountains and forests in places people do not go and become Ten Kinds of Immortals."

"Ananda, some living beings with unflagging resolution make themselves strong with specially prepared foods. When they have perfected this method of dieting, they are known as earth-traveling immortals."

"Some of these beings with unflagging resolution make themselves strong through the use of grasses and herbs. When they have perfected this method of taking herbs, they are known as flying immortals."

"Some of these beings with unflagging resolution make themselves strong through the use of metal and stone. When they have perfected this method of transformation, they are known as roaming immortals."

"Some of these beings with unflagging resolution make themselves strong through movement and stillness. When they have perfected their energy and essence, they are known as space-traveling immortals."

"Some of these beings with unflagging resolution make themselves strong by using the flow of saliva. When they have perfected the virtues of this moisture, they are known as heaven-traveling immortals."

"Some of these beings with unflagging resolution make themselves strong with the essence of sun and moon. When they have perfected the inhalation of this essence, they are known as all-penetrating immortals."

"Some of these beings with unflagging resolution make themselves strong through mantras and precepts. When they have perfected these skills, they are known as immortals of the Way."

"Some of these beings with unflagging resolution make themselves strong through the use of thought processes. When they have perfected thought and memory, they are known as illuminating immortals"

"Some of these beings with unflagging resolution make themselves strong through internal union. When they have perfected the response, they are known as immortals of essence."

"Some of these beings with unflagging resolution make themselves strong through transformations. When they have perfected their awakening, they are known as immortals of the ultimate level."

"Ananda, these are all people who smelt their minds but do not cultivate Proper Enlightenment. They obtain some special principle of life and can live for thousands or tens of thousands of years. They retire deep into the mountains or onto islands in the sea and cut themselves off from the human realm. However, they are still part of the turning wheel, because they flow and turn according to their false thinking and do not cultivate Samadhi. When their reward is finished, they must still return and enter the various destinies."

(楞嚴經卷第八之15)  

阿難！復有從人，不依正覺修三摩地。別修妄念，存想固形。遊于山林人不及處。有十種仙。阿難！彼諸眾生，堅固服餌而不休息，食道圓成，名地行仙。堅固草木而不休息。藥道圓成，名飛行仙。堅固金石而不休息。化道圓成，名遊行仙。堅固動止而不休息。氣精圓成，名空行仙。堅固津液而不休息。潤德圓成，名天行仙。堅固精色而不休息。吸粹圓成，名通行仙。堅固咒禁而不休息。術法圓成，名道行仙。堅固思念而不休息。思憶圓成，名照行仙。堅固交遘而不休息。感應圓成，名精行仙。堅固變化而不休息。覺悟圓成，名絕行仙。阿難！是等皆于人中練心，不修正覺。別得生理，壽千萬歲。休止深山或大海島，絕於人境。斯亦輪迴妄想流轉。不修三昧。報盡還來，散入諸趣。