Shurangama Qingx (sir-1)

Hitt sii, Purnamaitreyaniputra dirr jiongwlangg lairdew an' jyrui vreh kiw, jniawvingg qingqah teh teh, jniawvingg katauux kap de, habjiongw qiongqingr duiww Vuddyy qongw, "Dua junuix u dikhing ee Sewjunx, liw gauu uirr jiongwsingx quexbingg enxsuad Zulaii derr id iauwjiw. Dirr suathuad :ee lairdew, Sewjunx suwsiongg cuiquw guaw si vaii derr id :ee. Qinaxzit tniax Zulaii bibiau ee huat'imx, bersux cauwhni :ee beh tniax qnir li ciauquer jit-vah vo gua ee bang-aw decc hnix. Knuar dy' knuar be diyc ar, hyhongw si tniax? Vuddyy suizenn suanqangw suatbingg beh hro gunw siauduu gignaw, jitmaw iuguann berdangr siongser liauxted qauwgi qaur qaxx tauu jiww buew byy gignaiw ee qingxqair. Sewjunx, kyxviw Ananda inx jiaxee suizenn u kaigno, sipkuir huanlyw iauxx bue dubet. Gunw jiaxee dingxdingw dirr huathue lairdew qaur qaxx byy uilau qingxqair :ee, soxu huanlyw suizenn druu jin, jitmaw tniax diyc Zulaii soxx qangxsuad ee huat'imx, iauxx qycc u gignaiw huexgo. Sewjunx, narr junw sewqanx itcer (lak) qinkir, (lak) din'aix, (go) skandha, (jap-zi) cutcur, qapp (jap-veh) hunqair dingxdingw longxx si Zulaijongr, vunxzenn cingjing. Anwjnuaw dudzenn snix cud snuax, hyy, qapp dairde soxu iuxuii ee siongwtew? Jiauww sunrsu venwcenx jiuiuu, qetsog liauw qycjaiww kaisiw. Qycjaiww Zulaii qongw, de, juiw, huew, qapp hongx, inx ee vunxsingr uanbuanw hiongtongx, dirr huatqair siwqer longxx u, cingbingg tettyr ciangjai dilehh. Sewjunx, narr dairde ee vunxsingr venww muaw, nacc tangx iong'unw juiw dilehh? Narr juiw ee vunxsingr siwqer longxx u, huew dyrr be snix .cud .laii. Anwjnuaw qycc tangx bingvik juiw qapp huew nng xee vunxsingr dirr hukongx siwqer longxx u, be horsiongx lingziok siaubet? Sewjunx, dairde ee vunxsingr si satbat, jiongwgai. Kongsingr si hukongx, tongtaur. Anwjnuaw qongw jitt nng xee dirr huatqair siwlinn longxx u? Guaw m jaix jitt xee qauwgi beh qruix hiongr dyhh? Dandanx hibang Zulaii  vywiongg dua juvix, uirr guaw qapp juui dairjiongr vuah kuix bebak ee hunn."

Jiaxee ue qongw suah, ix qui' sinkux pag dirr tokax (qingwvair), kimqingr ngwbang Zulaii busiong juvix ee qauwhuer.

(Shurangama Sutra, Volume 4 --1)

Then Purnamaitreyaniputra (Purna) arose from his seat in the midst of the great assembly, uncovered his right shoulder, knelt on his right knee, put his palms together respectfully, and said to the Buddha, "The most virtuous and awe-inspiring World Honored One has for the sake of beings expounded the primary truth of the Thus Come One with remarkable eloquence. The World Honored One often singles me out as the foremost among speakers of the Dharma. But now when I hear the Thus Come One’s wonderful, subtle expressions of the Dharma, I am like a deaf person who at a distance of more than a hundred paces tries to hear a mosquito, which in fact cannot be seen, let alone heard. Although the Buddha’s clear expressions have succeeded in dispelling our doubts, we still have not fathomed the ultimate meaning that could enable us to rise above all delusions. Those who are like Ánanda, although enlightened, have not yet ended their outflows of their habits. Those of us present in the assembly who have reached the stage of no outflows, despite having ended our outflows, still wonder about the Dharma spoken by the Thus Come One today. World Honored One, if all the mundane sense organs, sense objects, skandhas, places, and realms are the Treasury of the Thus Come One, why, in that fundamental purity, do the mountains, rivers, great earth and all other conditioned phenomena suddenly arise, cyclically change and flow, end, and then begin again? Moreover, the Thus Come One said that the basic natures of earth, water, fire, and wind are perfectly fused, pervade the Dharma Realm, and are tranquil and eternal. World Honored One, if the nature of earth is pervasive, how could it contain water?  If the nature of water is pervasive, fire would not arise. Further, how do you explain that the natures of fire and water can each pervade empty space without displacing one another?  World Honored One, the nature of earth is solid; the nature of emptiness is vacuous. How can they both pervade the Dharma Realm? I don’t know what this doctrine is aiming at. I only hope the Thus Come One will compassionately explain in order to clear the clouds of confusion that engulf all of us in this great assembly."  

After saying that, he made a full prostration and respectfully and expectantly awaited the Thus Come One’s unsurpassed compassionate instruction.

(楞嚴經卷第四之1)

爾時富樓那彌多羅尼子。在大眾中。即從座起。偏袒右肩。右膝著地。合掌恭敬而白佛言。大威德世尊。善為眾生敷演如來第一義諦。世尊常推說法人中。我為第一。今聞如來微妙法音。猶如聾人。逾百步外。聆於蚊蚋。本所不見。何況得聞。佛雖宣明。令我除惑。今猶未詳斯義究竟無疑惑地。世尊。如阿難輩。雖則開悟。習漏未除。我等會中登無漏者。雖盡諸漏。今聞如來所說法音。尚紆疑悔。世尊。若復世間一切根塵陰處界等。皆如來藏清淨本然。云何忽生山河大地諸有為相。次第遷流。終而復始。又如來說。地水火風。本性圓融。周遍法界。湛然常住。世尊。若地性遍。云何容水。水性周遍。火則不生。復云何明水火二性俱遍虛空。不相陵滅。世尊。地性障礙。空性虛通。云何二俱周遍法界。而我不知是義攸往。惟願如來。宣流大慈。開我迷雲。及諸大眾。

作是語已。五體投地。欽渴如來無上慈誨。