Bibiau Hxuad Lenhuex Qingx (id-3)

Hitt sii, Sewjunx virr sir jiongw derjuw uii lehh, virr qiong’iongw, qiongqingr, jundiongx, qapp janwtanr, uirr jiongww posad qangxsuad qiyr juer Buliong Gi ee Dairsing qingdenw, si Vut soxx liam soxx horcii, beh qar posad ee hxuad. Vut qangxsuad jitt vxo qingx liauxau, puantuiw jre lehh, zip buliong gi-cxur ee  samadhi, srinx qapp simx longxx byy drang. Hitt sijun, tnidingw lyc mandarava, dua māndarava, manjusaka qapp dua manjusaka ee huex-ho, lyc dirr vut qapp jiongww dairjingr ee taukag-dingw. Poxtenha vut ee sewqair longxx kiw lak jiongw dinxdang. Hitt sii, hue-diongx u bikiu, bikuni, upasaka, upasika; u tenzinn, lringg, iarcex, gandharva, asura, garuda, kimnara, mahoraga; u sriok langg qapp byy sriok langg :ee; ixqip jerje siyw ongg qapp juanw lenw singwongg. Jiaxee dairjiongr qnir diyc m bad qinglik .quer :ee, hnuahiw habjiongw, itsimx quanknuar vut. Hitt sii vut an' bagtauu ee vighuad huad cud qngx, jiyr qngx danghongx jit-bxan veh-cingx xee sewqair. Byy jit xui byy jiyr .diyc, xe jiww Avici Dergak, dingw jiww Akanistha Tnix. Dirr jitt xee sewqair, tangx knuar diyc vadd xui qoktow lak kiwcur ee jiongwsingx; qycc qnir diyc vadd xui qoktow henrjai ee jiongww vut qapp tniax diyc jiongww vut soxx qangxsuad ee qinghuad; qycc qnir diyc hiaxee bikiu, bikuni, upasaka, upasika jiongww siuhing did dy :ee; qycc qnir diyc jiongww posad mahasattva ixx jiongxjiongw inenn, jiongxjiongw sinwqaiw, qapp jiongxjiongw siongwmau qniajuer posatdy; qycc qnir diyc jiongww vut did liappuann :ee; qycc qnir diyc jiongww vut liappuann liauxau, langg' ixx vut ee sarira kiw cid juvyw ee tah. Hitt sii Milik Posad anxnex sniu, “Qinaxzit Sewjunx denxhen sintongx venwhuar ee henrsiong. Ixx sniaw inenn u jitt hy suirsiongg? Qimzit Vut Sewjunx zip samadhi, si vutkyxsugi hihanw ee dairjir. Jex qaidongx mng si’angw lehh? Si’angw tangx huedab?" 

Ix qycc anxnex sniu, “Manjusri si huat'ongg ji' jxuw, bad cinqin qapp qiong'iongw quewkir buliong jiongww vut, vitdnia qnir quer jiaxee hihanw ee henrsiong. Guaw dnaxx qaidongx qra mng.” 

Hitt sii, bikiu, bikuni, upasaka, upasika, ixqip jiongww tnix, lringg, qapp quixsinn dringw iarr anxnex sniu qongxx, “Jitt xee vut u qongbingg sintongx ee siongwtew. Jex dnaxx qaidongx mng si’angw?” 

Hitt sii, Milik Posad beh siauduu qaqi ee gibun, qycc quancad dirr hue-diongx ee sir jiongw derjuw, bikiu, bikuni, upasaka, upasika, ixqip jiongww tnix, lringg, qapp quixsinn dringw soxx sniu, dyrr mng Manjusri qongxx, “Ixx sniaw inenn u jitt xee suirsiongg sintongx ee siongr, tangx vangr cud dua qongbingg jiyr danghongx jit-bxan veh-cingx xee qoktow, qycc tangx knuar diyc hiaxee vudqog sewqair ee jonggiamm?” 

(The Lotus Sutra - Chapter I Introduction 3)

At that time the Bhagavat was respectfully surrounded by the fourfold assembly (i.e., monks, nuns, laymen, laywomen), paid homage, honored, and praised. He then taught the bodhisattvas the Mahayana sutra called Immeasurable Meanings (Mahānirdeśa), the instruction for the bodhisattvas and the treasured lore of the buddhas. After having taught this sutra, the Buddha sat cross-legged, entered the samādhi called the “abode of immeasurable meanings” (ananta-nirdeśa-pratiṣṭhāna) and remained unmoving in both body and mind. Māndārava and great māndārava flowers, mañjūṣaka and great mañjūṣaka flowers then fell like rain from the sky, scattering upon the Buddha and all of his attendants; and the whole buddha world quaked in six ways. At that time, that whole assembly of such humans and nonhumans as monks, nuns, laymen, and laywomen, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, kings, and noble emperors, having experienced something unprecedented, were filled with joy, and with their palms pressed together they gazed attentively at the Buddha. Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. It illuminated all the eighteen thousand worlds in the east, down as far as the lowest hell, Avīci, and up as high as the Akaniṣṭha Heaven. All the sentient beings in those worlds living in the six transmigratory states became visible from this world. The buddhas in those worlds were also seen, and the Dharma they were teaching could be heard. The monks, nuns, laymen, and laywomen and those who had practiced and achieved the path were also to be seen, while the bodhisattva mahāsattvas, of various background causes and conditions, endowed in various degrees with the willingness to understand and having various appearances, were also seen practicing the bodhisattva path. All of the buddhas who had achieved parinirvāṇa were seen, as well as their relic stupas made of the seven precious treasures. At that moment it occurred to Bodhisattva Maitreya: “The Bhagavat has now manifested the sign of great transcendent power. What could be the reason for this marvel? The Buddha, the Bhagavat, has now entered samādhi. Whom should I ask about this wonderful marvel? Who would be able to answer my question?” 

Then he thought further: “This Mañjuśrī, Prince of the Dharma, has closely attended and paid homage to innumerable buddhas of the past. He must certainly have seen such a marvelous sign before. I should ask him now.” 

At the same time it occurred to the monks, nuns, laymen, and laywomen, devas, nāgas, yakṣas, and others: “Now whom should we ask about the illumination and marvelous sign of this buddha?”

Then Bodhisattva Maitreya, wanting to clear up his own confusion, and knowing the minds of the fourfold assembly of monks, nuns, laymen, and laywomen and of the nāgas, yakṣas, and other beings in that gathering, asked Mañjuśrī: “What is the reason for this marvelous sign, this great ray of light that illuminates the eighteen thousand worlds in the east and renders visible the adornments of all the buddha worlds?” 

(妙法蓮華經第一品 序之3)  

爾時世尊。四眾圍遶。供養恭敬尊重讚歎。為諸菩薩說大乘經。名無量義教菩薩法佛所護念。佛說此經已。結加趺坐。入於無量義處三昧。身心不動。是時天雨曼陀羅華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。而散佛上及諸大眾。普佛世界六種震動。爾時會中比丘比丘尼優婆塞優婆夷。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人。及諸小王轉輪聖王。是諸大眾得未曾有。歡喜合掌一心觀佛。爾時佛放眉間白毫相光。照東方萬八千世界。靡不周遍。下至阿鼻地獄。上至阿迦尼吒天。於此世界。盡見彼土六趣眾生。又見彼土現在諸佛。及聞諸佛所說經法。并見彼諸比丘比丘尼優婆塞優婆夷諸修行得道者。復見諸菩薩摩訶薩種種因緣種種信解種種相貌行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後以佛舍利起七寶塔。爾時彌勒菩薩作是念。今者世尊現神變相。以何因緣而有此瑞。今佛世尊入于三昧。是不可思議現希有事。當以問誰。誰能答者。復作此念。是文殊師利法王之子。已曾親近供養過去無量諸佛。必應見此希有之相。我今當問。爾時比丘比丘尼優婆塞優婆夷。及諸天龍鬼神等咸作此念。是佛光明神通之相。今當問誰。爾時彌勒菩薩欲自決疑。又觀四眾比丘比丘尼優婆塞優婆夷。及諸天龍鬼神等眾會之心。而問文殊師利言。以何因緣而有此瑞神通之相。放大光明照于東方萬八千土。悉見彼佛國界莊嚴。

Bibiau Hxuad Lenhuex Qingx (id-2)

Hitt sijun, tenzinn ee ongg Sakra ham’ ix ee quanwsiok nng-bxan xee tenjuw dauwdin laii. Qycc u Candra Tenjuw, Samantagandha Tenjuw, qapp Ratnaprabha Tenjuw. Sir dua tniongg ham’ inx ee quanwsiok jit-bxan xee tenjuw dauwdin laii. Īśvara Tenjuw qapp Mahesvara Tenjuw ham’ inx ee quanwsiok snax-bxan xee tenjuw dauwdin laii. Syvyy sewqair ee jruw Brahma qapp dua Brahma Jyotisprabha ham’ inx ee quanwsiok jit-bxan nng-cingx xee tenjuw dauwdin laii. U Nanda, Upananda, Sagara, Vasukin, Taksaka, Anavatapta, Manasvin, qapp Utpalaka jitt veh xee ling’ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Dharma, Sudharma, Mahadharma, qapp Dharmadhara sir xee kimnara ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Manojna, Manojnasvara, Madhura, qapp Madhurasvara sir xee gandharva ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Badin, Kharaskandha, Vemacitra, qapp Rahu sir xee asura ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Mahatejas, Mahakaya, Mahapurna, qapp Maharddhiprapta sir xee garuda ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. Vaidehī ee qniaw Ajātasatru Ongg ham’ jerje vaccingx xee quanwsiok dauwdin laii. Inx qokk langg lexqingr vut ee kax liauxau trer kir vnix:a jre.

(The Lotus Sutra - Chapter I Introduction 2)

At that time Śakra, king of the devas, was also there, attended by twenty thousand devaputras. Candra, Samantagandha, and Ratnaprabha, and the great devas of the four quarters were there, together with a retinue of ten thousand devaputras. The devaputras Īśvara and Maheśvara were there, attended by thirty thousand devaputras. Brahma, the lord of the sahā world, as well as the great Brahma Śikhin and the great Brahma Jyotiṣprabha were there, together with a retinue of twelve thousand devaputras. The eight nāga kings—namely, Nanda, Upananda, Sāgara, Vāsukin, Takṣaka, Anavatapta, Manasvin, and Utpalaka—were also there, each of them surrounded by several hundreds of thousands of attendants. There were four kings of the kiṃnaras whose names were Dharma, Sudharma, Mahādharma, and Dharmadhara, and each had several hundreds of thousands of attendants. The four kings of the gandharvas were there. They were Manojña, Manojñasvara, Madhura, and Madhurasvara, each of them also with several hundreds of thousands of attendants. There, too, were four kings of the asuras, called Baḍin, Kharaskandha, Vemacitra, and Rahu, each with several hundreds of thousands of attendants. Mahātejas, Mahākāya, Mahāpūrṇa, and Maharddhiprāpta, the four kings of the garuḍas, were there together with several hundreds of thousands of attendants. Finally, King Ajātaśatru, Vaidehī’s son, was also there with several hundreds of thousands of his attendants. Each of them, after having bowed at the Buddha’s feet, withdrew and sat to one side.

(妙法蓮華經第一品 序之2)  

爾時釋提桓因。與其眷屬二萬天子俱。復有名月天子。普香天子。寶光天子。四大天王。與其眷屬萬天子俱。自在天子。大自在天子。與其眷屬三萬天子俱。娑婆世界主梵天王。尸棄大梵光明大梵等。與其眷屬萬二千天子俱。有八龍王。難陀龍王。跋難陀龍王。娑伽羅龍王。和脩吉龍王。德叉迦龍 王。阿那婆達多龍王。摩那斯龍王。優鉢羅龍王等。各與若干百千眷屬俱。有四緊那羅王。法緊那羅王。妙法緊那羅王。大法緊那羅王。持法緊那羅王。各與若干百千眷屬俱。有四乾闥婆王。樂乾闥婆王。樂音乾闥婆王。美乾闥婆王。美音乾闥婆王。各與若干百千眷屬俱。有四阿修羅王。婆稚阿修羅王。佉羅騫馱阿修羅王。毘摩質多羅阿修羅王。羅睺阿修羅王各與若干百千眷屬俱。有四迦樓羅王。大威德迦樓羅王。大身迦樓羅王。大滿迦樓羅王。如意迦樓羅王。各與若干百千眷屬俱。韋提希子阿闍世王。與若干百千眷屬俱。各禮佛足退坐一面。

Bibiau Hxuad Lenhuex Qingx (id-1)

Derr id Qngw

Derr Id Pinw: Surbunn 

Guaw tniax .diyc .ee si anxnex. Hitt sii Vut diamr dirr Rajagrha Sniaa ee Gradhrakuta Snuax lairdew, ham’ dua bikiu jit-bxan nng-cingx langg dauwdin. Inx longxx si arhat, soxu ee iogbong ixx jin byy qycc u huanlyw, ixx did diyc soxu qattau longxx tauw .kuix ee lirig, simx did jurjai. Inx ee miaa si Ajnatakaundinya, Mahakasyapa, Uruvilvakasyapa, Gayakasyapa, Nadikasyapa, Sariputra, Mahamaudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula, Mahakausthila, Nanda, Sundarananda, Purnamaitrayaṇīputra, Subhuti, Ananda, qapp Rahula. Inx longxx si jingwlangg soxx vad ee dua arhat. Qycc u decc yc qapp benw qycc yc nng-cingx langg. Mahāprajapati Bikuni ham' quanwsiok lak-cingx langg dauwdin laii. Rahula ee laurbuw Yasodhara iarr ham’ quanwsiok dauwdin laii. Posad mahāsattva veh-bxan langg longxx diamr dirr anuttara samyaksambodhi byy trer dywdngw. Inx longxx did diyc dharani, air suathuad, u kauxjaii, dngw byy trer dywdngw ee huatlunn. Inx qycc qiong'iongw buliong vaccingx jiongww vut, dirr jiongww vut ee soxjai jingr qokk jiongw qongdig ee vunw, sisiongg virr jiongww vut laii ylyw qapp janwtanr. Inx ixx juvix siusinx zip vut ee diwhui, tongdat dua diwhui qaur hitt hnua. Inx ee miasniax poxpenr tuann qaur buliong sewqair, tangx dro busor vaccingx jiongwsingx. Inx ee miaa si Manjusri Posad, Avalokitesvara Posad, Mahasthamaprapta Posad, Nityodyukta Posad, Aniksiptadhura Posad, Ratnapani Posad, Bhaisajyaraja Posad, Pradānasura Posad, Ratnacandra Posad, Candraprabha Posad, Purnacandra Posad, Mahavikramin Posad, Anantavikramin Posad, Trailokyavikrama Posad, Bhadrapala Posad, Maitreya Posad, Ratnākara Posad, qapp Susathavah Posada. Jiaxee posad mahasattva u veh-bxan langg.

(The Lotus Sutra - Chapter I Introduction 1)

Thus have I heard. Once the Buddha was staying in the city of Rājagṛha, on the mountain called Gṛdhrakūṭa, together with a great assembly of twelve thousand monks, all of whom were arhats whose corruption was at an end, who were free from the confusion of desire, who had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline. Their names were Ājñātakauṇḍinya, Mahākāśyapa, Uruvilvakāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāṃpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇamaitrāyaṇīputra, Subhūti, Ānanda, and Rāhula. All of them were great arhats, known to the assembly. There were in addition two thousand others, both those who had more to learn and those who did not. The nun Mahāprajāpatī was there, together with her six thousand attendants; and also the nun Yaśodharā, Rāhula’s mother, together with her attendants. There were also eighty thousand bodhisattva mahāsattvas, all of whom were irreversible from highest, complete enlightenment (anuttarā samyaksaṃbodhi). They had obtained the dhāraṇīs, were established in eloquence, and had turned the irreversible wheel of the Dharma. Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas. They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. They were Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, Nityodyukta, Anikṣiptadhura, Ratnapāni, Bhaiṣajyarāja, Pradānaśūra, Ratnacandra, Candraprabha, Pūrṇacandra, Mahāvikramin, Anantavikramin, Trailokyavikrama, Bhadrapāla, Maitreya, Ratnākara, and Susāthavāha. There were altogether eighty thousand such bodhisattva mahāsattvas.

(妙法蓮華經第一品 序之1)  

如是我聞。一時佛住王舍城耆闍崛山中。與大比丘眾萬二千人俱。皆是阿羅漢。諸漏已盡無復煩惱。逮得己利盡諸有結。心得自在。其名曰阿若憍陳如。摩訶迦葉。優樓頻螺迦葉。迦耶迦葉。那提迦葉。舍利弗。大目揵連。摩訶迦旃延。阿㝹樓馱。劫賓那。憍梵波提。離婆多。畢陵伽婆蹉。薄拘羅。摩訶拘絺羅。難陀。孫陀羅難陀。富樓那彌多羅尼子。須菩提。阿難。羅睺羅。如是眾所知識大阿羅漢等。復有學無學二千人。摩訶波闍波提比丘尼。與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼。亦與眷屬俱。菩薩摩訶薩八萬人。皆於阿耨多羅三藐三菩提不退轉。皆得陀羅尼樂說辯才。轉不退轉法輪。供養無量百千諸佛。於諸佛所殖眾德本。常為諸佛之所稱歎。以慈修身善入佛慧。通達大智到於彼岸。名稱普聞無量世界。能度無數百千眾生。其名曰文殊師利菩薩。觀世音菩薩。得大勢菩薩。常精進菩薩。不休息菩薩。寶掌菩薩。藥王菩薩。勇施菩薩。寶月菩薩。月光菩薩。滿月菩薩。大力菩薩。無量力菩薩。越三界菩薩。跋陀婆羅菩薩。彌勒菩薩。寶積菩薩。導師菩薩。如是等菩薩摩訶薩八萬人俱。

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？

Shurangama Qingx (jap-17)

 

"Ananda! Jex narr m si liw, anwjnuaw qongxx sintew e venwcenx? Narr vitzenn si jinsit, liw jnuaw byy diwqag? Liw ee juewhingg-dxir si jit liam suar jit liam longxx byy tingg. Jitt hy amr amr unxbii :ee si derr sir bongrsiongw.

Qycc liw ee jingbii, qongbingg, cingjing qycc byy iydang narr si siongsiongg diamr lehh, sintew dyrr be cuthen knuar, tniax, qamxqag, qapp jaibad. Narr jinjniar si jingbii qapp jinsit, dyrr byy ingqaix u sibkir qapp bongrsiongw. Jnuaxniug linw bad dirr sikzit knuar diyc jit hxang qibiau ee mic, qinglik sror nii, qiwdii longxx byy .kir, au .laii hutzenn qycc knuar diyc jinwjingg hitt hxang qibiau ee mic, qiwdii uanxzenn longxx byy uisid. Jex si jingbii qycc cingjing dirr byy iydang diongx, jit liam suar jit liam sriu jimwlun, je qaxx byy huatdo sngr. Ananda liw qaidongx jaix, jitt hy cingjing m si jinsit. Kyxviw cuaclauu, hng hng knuar naxx cincniu diamrjing, byy qnir diyc qib laujuiw, vingrr m si byy decc lrauu. Jex narr m si  bongrsiongw ee qinguann, jnuaxngiu e u cywgo ee sibquanr? Liw ee lak qinx narr byy kuix-hap horsiongx jok'iong, jitt xee bongrsiongw benw sniu beh dubet. Soxiw liw henrjai soxx knuar, soxx tniax, soxx qamxqag qapp soxx jaibad :ee lairdew, longxx virr sibkir cuanwtongx, dirr jiww cingjing  lairdew, u qapp byy longxx si bongrsiongw. Jingbii ee suuii si derr go jiongw dendyr.

(Shurangama Sutra, Volume 10-17)

Ananda, then why does your body keep changing if these things aren't part of you? And if they are really part of you, then why aren't you aware of them? Your formations skandha continues in thought after thought without cease. It is the fourth kind of false thinking, which is characterized as subtle and hidden."

"Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That's why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking."

(楞嚴經卷第十之17)  

阿難！此若非汝，云何體遷。如必是真，汝何無覺。則汝諸行念念不停，名為幽隱第四妄想。又汝精明湛不搖處，名恒常者。於身不出見聞覺知。若實精真，不容習妄。何因汝等，曾於昔年睹一奇物。經歷年歲，憶妄俱無，於後忽然覆睹前異，記憶宛然，曾不遺失。則此精了湛不搖中，念念受熏，有何籌算。阿難當知。此湛非真。如急流水，望如恬靜，流急不見，非是無流。若非想元，甯受妄習。非汝六根互用開合，此之妄想無時得滅。故汝現在見聞覺知中串習幾，則湛了內罔象虛無，第五顛倒微細精想。