Shurangama Qingx (cid-3)

Ananda hiongr Vut ee kax dingxlew, duiww Vut qongw, “Jurr guaw cutqex, kywser Vut ee aiwsiyh, dna' qriuu tniax kacc je, iauxx bue giamrjingr buuii. Dng' guaw jygu hitt xee Huantenx, virr ix ee siasud kuqimr, simx suizenn bingvik, lat byy qraur byy juriuu, hyw did kyr Manjushri Posad jiacc hro guaw qaixtuad. Suizenn singlingw Zulaii Vut taukag-dingw ee sinjiur, amr amr did diyc ligliong, iauxx bue cinsinx tniax .diyc. Dna’ hibang dairjuu qycjaiww suansuad, linbinw jitt xee huathue jiongww siuhing :ee, ixqip birlaii decc lunhuee :ee tangx singlingw Vut viwbit ee huat'imx, srinx qapp ir tangx did diyc qaixtuad.”

Hitt sijun, huathue liardew itcer dairjiongr longxx qnialew, kia lehh beh tniax Zulaii viwbit ee jniuqur. Hitt sii, Sewjunx an’ bacqer lairdew rig cud vah vyw qngx, qngx lairdew rig cud cxenx hiyc ee vyxlenhuex, u Zulaii ee huawsinx jre dirr vyxhuex-diongx. Ix ee taukag-dingw vangr cud jap dy vah vyw ee qngx, muixx jit dy qngx longxx poxpenr henxhen jap diauu Ganges Hyy suax ee sowliong hiacc je ee Qimqongx Viwbit Hunziah, giac snuax qapp cingku, dirr hukongx muaw muaw si. 

Dairjiongr giaa tauu knuar, iarr qniax iarr air, qiqiuu Vut ee ailenn qapp viwiu. Inx itsimx decc tniax vut, knuar be diyc ix taukag-dingw ee hingsiong. Vangr cud qngx ee Zulaii suansuad sinjiur.

(I)

namo satata sugataya arhate samyak-sambuddhasya 

satata buddha koti usnisam 

namo sarva buddha bodhisattve-bhyah 

namo saptanam samyak-sambuddha koti-nam 

sa sravaka samgha-nam 

namo loke arhata-nam 

namo srota-apanna-nam 

namo sakrdagami-nam 

namo loke samyak-gata-nam 

samyak-prati-panna-nam 

namo deva-rsi-nam 

namo siddhya-vidya-dhara-rsi-nam 

sapa-anu graha-saha-samartha-nam 

namo brahma-ne 

namo indra-ya 

namo Bhagavate rudra-ya uma-pati saheyaya 

namo Bhagavate narayana-ya panca maha-mudra 

namas-krtaya 

namo Bhagavate maha-kala-ya 

tripura-nagara 

vidra-pana-karaya 

adhi-mukti 

smasana-nivasini 

matr-gana 

namas-krtaya 

namo Bhagavate tathagata kulaya 

namo padma kulaya 

namo vajra kulaya 

namo mani kulaya 

namo gaja kulaya 

namo Bhagavate drdha-sura-sena pra-harana-rajaya 

tathagata-ya 

namo Bhagavate amitabha-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate aksobhya-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate bhaisajya-guru vaidurya prabha raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sam-puspita salendra raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sakyamuni-ye 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate ratna ketu raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

tebhyo namas-krtva idam Bhagavanas tathagata usnisam 

sitata-patram 

namo apa-rajitam prati-yangiram 

sarva bhuta graha nigrahaka kara-hani 

para vidya chedanim 

akala mri-tyu pari traya-na kari 

sarva bandhana moksani 

sarva dusza duh-svapna nivarani 

catura-sitinam graha saha-sranam vidhvam-sana kari 

asza vimsatinam naksa-tranam pra-sadana kari 

aszanam maha-graha-nam vi-dhvam-sana kari 

sarva satru nivaranam 

ghoram duh-sva-pnam ca nasani 

visa, sastra, agni, udaka, ranam 

apara-jita ghora maha-bala canda, maha-dipta maha-teja 

maha-sveta-jvala maha-bala pandara-vasini arya-tara 

bhri-kuzi ce va vijaya vajra-maletih 

vi-sruta padmakah vajra-jihvah ca mala ce va aparajita vajra-dandah 

visala ca santa, sveteva pujita sauma-rupah, maha-sveta arya-tara 

maha-bala apara vajra-samkala ce va vajra-kaumari kulam-dhari 

vajra-hasta ca vidya 

kan-cana mallikah kusum-bhaka ratna 

vairocana kuliya-ya artha usnisa 

vi-jrmbha mani ca vajra-kanaka prabha-locana 

vajra-tundi ca sveta ca kamala-ksah siasi-prabha 

ity-iti mudra ganah sarve raksam kurvantu iman mama asya 

(II)

Om rsi-gana pra-sastas tathagata usnisa 

hum trum jambhana 

hum trum stambhana 

hum trum para-vidya sam-bhaksana kara 

hum trum sarva dusza-nam stambhana kara 

hum trum sarva yaksa raksasa grahanam vi-dhvam-sana kara 

hum trum catura-siti-nam graha saha-sra-nam vi-dhvam-sana kara 

hum trum asza-vimsati-nam naksatra-nam pra-sadana kara 

hum trum asza-nam maha-graha-nam vi-dhvam-sana kara 

hum trum raksa raksa mam 

bhagavans tathagata usnisa 

praty-angire maha-sahasra bhuje sahasra-sirse koti-siata sahasra netre 

abhede jvalita-zazaka maha-vajrodara tri-bhuvana mandala 

Om svastir bhavatu mama iman mama-sya 

(III)

raja-bhayah cora-bhayah agni-bhayah udaka-bhayah visa-bhayah siastra-bhayah 

para-cakra-bhayah dur-bhiksa-bhayah asiani-bhayah akala-mrityu-bhayah 

dharani bhumi kampaka pata-bhayah ulaka-pata-bhayah raja-danda-bhayah 

naga-bhayah vidyud-bhayah suparna-bhayah 

yaksa-grahah raksasi-grahah preta-grahah pisaca-grahah bhuta-grahah 

kumbhanda-grahah putana-grahah kaza-putana-grahah 

skanda-grahah apa-smara-grahah unmada-grahah chaya-grahah revati-grahah 

jata-a-harinam garbha-a-harinam rudhira-a-harinam mamsa-a-harinam 

medha-a-harinam majja-a-harinam jata-a-harinim jivita-a-harinam pita-a-harinam 

vanta-a-harinam asucya-a-harinim citta-a-harinim 

te-sam sarve-sam sarva-graha-nam vidyam chedayami kilayami 

pari-vrajaka kritam vidyam chedayami kilayami 

dakini-kritam vidyam chedayami kilayami 

maha-pasupati rudra-kritam vidyam chedayami kilayami 

narayana-kritam vidyam chedayami kilayami 

tattva-garuda kritam vidyam chedayami kilayami 

maha-kala-matri gana-kritam vidyam chedayami kilayami 

kapalika kritam vidyam chedayami kilayami 

jaya-kara madhu-kara sarva artha sadhaka kritam vidyam chedayami kilayami 

catur-bhagini kritam vidyam chedayami kilayami 

bhri-ngi-rizi nandike-svara gana-pati sahaya kritam vidyam chedayami kilayami 

nagna-sramana kritam vidyam chedayami kilayami 

arhanta kritam vidyam chedayami kilayami 

vita-raga kritam vidyam chedayami kilayami 

vajra-pani guhya guhya-kadhi-pati kritam vidyam chedayami kilayami 

raksa mam Bhagavan iman mama-sya 

(IV)

Bhagavans tathagata usnisa sitata-patra namo-stute 

asita na-la-rka prabha sphuza vi-kas sitata-patre 

jvala jvala, dara dara, bhidara bhidara, chida chida 

hum hum phat phat phat phat phat svaha hehe phat 

amogha-ya phat apratihata phat 

vara-prada phat ssura-vidrapaka phat 

sarva deve-bhyah phat, sarva nage-bhyah phat 

sarva yakse-bhyah phat, sarva gandharve-bhyah phat 

sarva asure-bhyah phat, sarva garude-bhyah phat 

sarva kimnare-bhyah phat, sarva mahorage-bhyah phat 

sarva raksase-bhyah phat, sarva bhute-bhyah phat 

sarva pisace-bhyah phat, sarva kumbhande-bhyah phat 

sarva manusye-bhyah phat, sarva amanusye-bhyah phat 

sarva putane-bhyah phat, sarva kaza-putane-bhyah phat 

sarva dur-langhite-bhyah phat, sarva dus-preksite-bhyah phat 

sarva jvare-bhyah phat, sarva apasmare-bhyah phat 

sarva sramane-bhyah phat, sarva tiri-thike-bhyah phat 

sarva utmadake-bhyah phat, sarva vidya raja-carye-bhyah phat 

jaya kara madhu kara sarva artha sadhake-bhyah phat 

vidya acarye-bhyah phat, catur-bhagini-bhyah phat 

vajra kaumari kulam dhari vidya raje-bhyah phat, maha praty-angire-bhyah phat 

vajra samkara-ya praty-angira rajaya phat 

maha-kala-ya maha-matri-gana namas-kritaya phat 

visnavi-ye phat, brahmani-ye phat 

agni-ye phat, maha-kali-ye phat 

kala-dandi-ye phat, indra-ye phat, matre-ye phat 

raudri-ye phat, camundi-ye phat 

kala-ratri-ye phat, kapali-ye phat 

adhi-muktaka smasana vasiniye phat 

ye-ke-citta, sattva-asya mama iman mama-asya 

(V)

dusza-citta, papa-citta, raudra-citta, vi-dvesa-citta, amitri-citta 

ut-pada-yanti kila-yanti mantra-yanti japanti juhanti 

oja-aharah garbha-aharah rudhira-aharah vasa-aharah 

majja-aharah jata-aharah jivita-aharah balya-aharah 

malya-aharah gandha-aharah puspa-aharah phala-aharah sasya-aharah 

papa-citta, dusza-citta, raudra-citta 

yaksa-grahah, raksasa-grahah, preta-grahah, pisaca-grahah 

bhuta-grahah, Kumbhanda-grahah, skanda-grahah, unmada-grahah 

chaya-grahah, apa-smara-grahah, daka-dakini-grahah, revati-grahah 

jamika-grahah, sakuni-grahah, raudra-matri-nandika-grahah, alamba-grahah 

hanu kantha-pani-grahah 

jvarah eka-hikah dvaiti-yakah traiti-yakah catur-thakah 

nitya-jvarah visama-jvarah vati-kah paitti-kah slai-smi-kah 

sam-nipati-kah sarva-jvarah siro-hrathi 

ardha-ava-badha-kah badha-aroca-kah 

aksi-rogam mukha-rogam hrid-rogam gala-graham karna-sulam danta-sulam 

hridaya-sulam marman-sulam parsva-sulam priszha-sulam udara-sulam kazi-sulam 

vasti-sulam uru-sulam nakha-sulam hasta-sulam 

pada-sulam sarva-anga-pratyanga-sulam 

bhuta vetada dakini jvarah dadrukah kanduh kizi bhah-lutah vaisarpah-loha lingah 

siastra-sana-gara visa-yoga agne udaka mara vaira kantara akala-mrityo 

tri-yambuka trai-laza vriscika sarpa nakula simha vyaghra riksa taraksa mara 

jivis te-sam sarve-sam 

sitata-patra maha vajro-snisam, maha-praty-angiram 

yavad-dva-dasa yojana abhy-anta-rena sima bandham karomi 

vidya-bandham karomi, tejo-bandham karomi para-vidya-bandham karomi 

tadyatha 

Om anale visade vira vajra-dhare bandha bandhani vajra-pani phat hum trum phat Svaha 

(Shurangama Sutra, Volume 7-3)

Ananda bowed at the Buddha's feet and said, "After I left the home life, I relied on the Buddha's affectionate regard. Because I sought erudition, I still have not been certified to the unconditioned. When I encountered that Brahma Heaven Mantra, I was captured by the deviant spell; though my mind was aware, I had no strength to free myself. I had to rely on Manjushri Bodhisattva to liberate me. Although I was blessed by the Tathagata's holy mantra of the Buddha's crown and imperceptibly received its strength, I still have not heard it myself. I only hope that the Greatly Compassionate One will proclaim it again to kindly rescue all the cultivators in this assembly and those of the future in the paths of rebirth, so that they may become liberated in body and mind by relying on the Buddha's secret sounds."

At that moment, everyone in the congregation bowed as one and stood waiting to hear the Tathagata's secret phrases. At that time, hundreds of sacrosanct light welled forth from the flesh-mound(usnisa) at the crown of the Bhagavan's head. A thousand-petaled precious lotus then welled forth from amidst those rays. Upon the precious flowers sat a nirmana(miraculously created) Tathagata. From the crown of his head ten beams of light radiated forth, each ray is composed of hundreds of treasure-rays. In each of those glowing rays, there were 10 ganges-river-sands Vajra-Secret-Trace-deities each holding aloft a mountain and wielding a pestle, occuping the whole universe.

The great assembly, gazing upward, felt fearful admiration and sought the Buddha's kind protection. Single-mindedly they listened to the holy Mantra that proclaimed by the Tathagata in the gloriously radiant light of the None-Can-See-The-Top Hallmark of the Buddha:

(Part I)

namo satata sugataya arhate samyak-sambuddhasya 

satata buddha koti usnisam 

namo sarva buddha bodhisattve-bhyah 

namo saptanam samyak-sambuddha koti-nam 

sa sravaka samgha-nam 

namo loke arhata-nam 

namo srota-apanna-nam 

namo sakrdagami-nam 

namo loke samyak-gata-nam 

samyak-prati-panna-nam 

namo deva-rsi-nam 

namo siddhya-vidya-dhara-rsi-nam 

sapa-anu graha-saha-samartha-nam 

namo brahma-ne 

namo indra-ya 

namo Bhagavate rudra-ya uma-pati saheyaya 

namo Bhagavate narayana-ya panca maha-mudra 

namas-krtaya 

namo Bhagavate maha-kala-ya 

tripura-nagara 

vidra-pana-karaya 

adhi-mukti 

smasana-nivasini 

matr-gana 

namas-krtaya 

namo Bhagavate tathagata kulaya 

namo padma kulaya 

namo vajra kulaya 

namo mani kulaya 

namo gaja kulaya 

namo Bhagavate drdha-sura-sena pra-harana-rajaya 

tathagata-ya 

namo Bhagavate amitabha-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate aksobhya-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate bhaisajya-guru vaidurya prabha raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sam-puspita salendra raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate sakyamuni-ye 

tathagata-ya arhate samyak-sambuddha-ya 

namo Bhagavate ratna ketu raja-ya 

tathagata-ya arhate samyak-sambuddha-ya 

tebhyo namas-krtva idam Bhagavanas tathagata usnisam 

sitata-patram 

namo apa-rajitam prati-yangiram 

sarva bhuta graha nigrahaka kara-hani 

para vidya chedanim 

akala mri-tyu pari traya-na kari 

sarva bandhana moksani 

sarva dusza duh-svapna nivarani 

catura-sitinam graha saha-sranam vidhvam-sana kari 

asza vimsatinam naksa-tranam pra-sadana kari 

aszanam maha-graha-nam vi-dhvam-sana kari 

sarva satru nivaranam 

ghoram duh-sva-pnam ca nasani 

visa, sastra, agni, udaka, ranam 

apara-jita ghora maha-bala canda, maha-dipta maha-teja 

maha-sveta-jvala maha-bala pandara-vasini arya-tara 

bhri-kuzi ce va vijaya vajra-maletih 

vi-sruta padmakah vajra-jihvah ca mala ce va aparajita vajra-dandah 

visala ca santa, sveteva pujita sauma-rupah, maha-sveta arya-tara 

maha-bala apara vajra-samkala ce va vajra-kaumari kulam-dhari 

vajra-hasta ca vidya 

kan-cana mallikah kusum-bhaka ratna 

vairocana kuliya-ya artha usnisa 

vi-jrmbha mani ca vajra-kanaka prabha-locana 

vajra-tundi ca sveta ca kamala-ksah siasi-prabha 

ity-iti mudra ganah sarve raksam kurvantu iman mama asya 

(Part II)

Om rsi-gana pra-sastas tathagata usnisa 

hum trum jambhana 

hum trum stambhana 

hum trum para-vidya sam-bhaksana kara 

hum trum sarva dusza-nam stambhana kara 

hum trum sarva yaksa raksasa grahanam vi-dhvam-sana kara 

hum trum catura-siti-nam graha saha-sra-nam vi-dhvam-sana kara 

hum trum asza-vimsati-nam naksatra-nam pra-sadana kara 

hum trum asza-nam maha-graha-nam vi-dhvam-sana kara 

hum trum raksa raksa mam 

bhagavans tathagata usnisa 

praty-angire maha-sahasra bhuje sahasra-sirse koti-siata sahasra netre 

abhede jvalita-zazaka maha-vajrodara tri-bhuvana mandala 

Om svastir bhavatu mama iman mama-sya 

(Part III)

raja-bhayah cora-bhayah agni-bhayah udaka-bhayah visa-bhayah siastra-bhayah 

para-cakra-bhayah dur-bhiksa-bhayah asiani-bhayah akala-mrityu-bhayah 

dharani bhumi kampaka pata-bhayah ulaka-pata-bhayah raja-danda-bhayah 

naga-bhayah vidyud-bhayah suparna-bhayah 

yaksa-grahah raksasi-grahah preta-grahah pisaca-grahah bhuta-grahah 

kumbhanda-grahah putana-grahah kaza-putana-grahah 

skanda-grahah apa-smara-grahah unmada-grahah chaya-grahah revati-grahah 

jata-a-harinam garbha-a-harinam rudhira-a-harinam mamsa-a-harinam 

medha-a-harinam majja-a-harinam jata-a-harinim jivita-a-harinam pita-a-harinam 

vanta-a-harinam asucya-a-harinim citta-a-harinim 

te-sam sarve-sam sarva-graha-nam vidyam chedayami kilayami 

pari-vrajaka kritam vidyam chedayami kilayami 

dakini-kritam vidyam chedayami kilayami 

maha-pasupati rudra-kritam vidyam chedayami kilayami 

narayana-kritam vidyam chedayami kilayami 

tattva-garuda kritam vidyam chedayami kilayami 

maha-kala-matri gana-kritam vidyam chedayami kilayami 

kapalika kritam vidyam chedayami kilayami 

jaya-kara madhu-kara sarva artha sadhaka kritam vidyam chedayami kilayami 

catur-bhagini kritam vidyam chedayami kilayami 

bhri-ngi-rizi nandike-svara gana-pati sahaya kritam vidyam chedayami kilayami 

nagna-sramana kritam vidyam chedayami kilayami 

arhanta kritam vidyam chedayami kilayami 

vita-raga kritam vidyam chedayami kilayami 

vajra-pani guhya guhya-kadhi-pati kritam vidyam chedayami kilayami 

raksa mam Bhagavan iman mama-sya 

(Part IV)

Bhagavans tathagata usnisa sitata-patra namo-stute 

asita na-la-rka prabha sphuza vi-kas sitata-patre 

jvala jvala, dara dara, bhidara bhidara, chida chida 

hum hum phat phat phat phat phat svaha hehe phat 

amogha-ya phat apratihata phat 

vara-prada phat ssura-vidrapaka phat 

sarva deve-bhyah phat, sarva nage-bhyah phat 

sarva yakse-bhyah phat, sarva gandharve-bhyah phat 

sarva asure-bhyah phat, sarva garude-bhyah phat 

sarva kimnare-bhyah phat, sarva mahorage-bhyah phat 

sarva raksase-bhyah phat, sarva bhute-bhyah phat 

sarva pisace-bhyah phat, sarva kumbhande-bhyah phat 

sarva manusye-bhyah phat, sarva amanusye-bhyah phat 

sarva putane-bhyah phat, sarva kaza-putane-bhyah phat 

sarva dur-langhite-bhyah phat, sarva dus-preksite-bhyah phat 

sarva jvare-bhyah phat, sarva apasmare-bhyah phat 

sarva sramane-bhyah phat, sarva tiri-thike-bhyah phat 

sarva utmadake-bhyah phat, sarva vidya raja-carye-bhyah phat 

jaya kara madhu kara sarva artha sadhake-bhyah phat 

vidya acarye-bhyah phat, catur-bhagini-bhyah phat 

vajra kaumari kulam dhari vidya raje-bhyah phat, maha praty-angire-bhyah phat 

vajra samkara-ya praty-angira rajaya phat 

maha-kala-ya maha-matri-gana namas-kritaya phat 

visnavi-ye phat, brahmani-ye phat 

agni-ye phat, maha-kali-ye phat 

kala-dandi-ye phat, indra-ye phat, matre-ye phat 

raudri-ye phat, camundi-ye phat 

kala-ratri-ye phat, kapali-ye phat 

adhi-muktaka smasana vasiniye phat 

ye-ke-citta, sattva-asya mama iman mama-asya 

(Part V)

dusza-citta, papa-citta, raudra-citta, vi-dvesa-citta, amitri-citta 

ut-pada-yanti kila-yanti mantra-yanti japanti juhanti 

oja-aharah garbha-aharah rudhira-aharah vasa-aharah 

majja-aharah jata-aharah jivita-aharah balya-aharah 

malya-aharah gandha-aharah puspa-aharah phala-aharah sasya-aharah 

papa-citta, dusza-citta, raudra-citta 

yaksa-grahah, raksasa-grahah, preta-grahah, pisaca-grahah 

bhuta-grahah, Kumbhanda-grahah, skanda-grahah, unmada-grahah 

chaya-grahah, apa-smara-grahah, daka-dakini-grahah, revati-grahah 

jamika-grahah, sakuni-grahah, raudra-matri-nandika-grahah, alamba-grahah 

hanu kantha-pani-grahah 

jvarah eka-hikah dvaiti-yakah traiti-yakah catur-thakah 

nitya-jvarah visama-jvarah vati-kah paitti-kah slai-smi-kah 

sam-nipati-kah sarva-jvarah siro-hrathi 

ardha-ava-badha-kah badha-aroca-kah 

aksi-rogam mukha-rogam hrid-rogam gala-graham karna-sulam danta-sulam 

hridaya-sulam marman-sulam parsva-sulam priszha-sulam udara-sulam kazi-sulam 

vasti-sulam uru-sulam nakha-sulam hasta-sulam 

pada-sulam sarva-anga-pratyanga-sulam 

bhuta vetada dakini jvarah dadrukah kanduh kizi bhah-lutah vaisarpah-loha lingah 

siastra-sana-gara visa-yoga agne udaka mara vaira kantara akala-mrityo 

tri-yambuka trai-laza vriscika sarpa nakula simha vyaghra riksa taraksa mara 

jivis te-sam sarve-sam 

sitata-patra maha vajro-snisam, maha-praty-angiram 

yavad-dva-dasa yojana abhy-anta-rena sima bandham karomi 

vidya-bandham karomi, tejo-bandham karomi para-vidya-bandham karomi 

tadyatha 

Om anale visade vira vajra-dhare bandha bandhani vajra-pani phat hum trum phat Svaha 

(楞嚴經卷第七之3)  

阿難頂禮佛足，而白佛言：自我出家，恃佛憍愛，求多聞故，未證無為。遭彼梵天，邪術所禁，心雖明瞭，力不自由，賴遇文殊，令我解脫，雖蒙如來，佛頂神咒，冥獲其力，尚未親聞。惟願大慈，重為宣說，悲救此會，諸修行輩，末及當來，在輪迴者，承佛密音，身意解脫。於時會中一切大眾，普皆作禮，佇聞如來秘密章句。爾時世尊，從肉髻中，湧百寶光，光中湧出，千葉寶蓮，有化如來，坐寶華中。頂放十道，百寶光明，一一光明，皆遍示現，十恒河沙，金剛密跡，擎山持杵，遍虛空界。大眾仰觀，畏愛兼抱，求佛哀佑。一心聽佛，無見頂相，放光如來，宣說神咒。

南無薩怛他蘇伽多耶阿羅訶帝三藐三菩陀寫薩怛他佛陀俱胝。瑟尼釤南無薩婆勃陀勃地薩跢鞞弊南無薩多南三藐三菩陀俱知喃娑舍囉。婆迦僧伽喃南無盧雞。阿羅漢。跢喃南無蘇盧多。波那喃南無娑羯唎陀。伽彌喃南無盧雞。三藐。伽跢喃三藐。伽波囉底波。多那喃南無提婆。離瑟赧南無悉陀耶毗地耶陀囉離瑟赧舍波奴揭囉訶娑訶娑囉。摩他喃南無跋囉訶。摩泥南無因陀囉耶南無婆伽婆帝嚧陀囉耶烏摩般帝娑醯夜耶南無婆伽婆帝那囉野拏耶槃遮摩訶。三慕陀囉南無悉羯唎多耶南無婆伽婆帝摩訶迦羅耶地唎。般剌那伽囉毗陀囉波拏。迦囉耶阿地目帝尸摩舍那泥婆悉泥摩怛唎伽拏南無。悉羯唎多耶南無婆伽婆帝多他伽跢。俱囉耶南無般頭摩。俱囉耶南無跋闍囉。俱囉耶南無摩尼。俱囉耶南無伽闍。俱囉耶南無婆伽婆帝帝唎茶輸囉西那波囉訶囉。拏囉闍耶跢他伽多耶南無婆伽婆帝南無阿彌。多婆耶跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝阿芻鞞耶跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝鞞沙闍耶俱盧。吠柱唎耶般囉婆。囉闍耶跢他伽多耶南無婆伽婆帝三補師。毖多薩憐捺囉剌闍耶跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝舍雞野。母那曳跢他伽多耶阿囉訶帝三藐三菩陀耶南無婆伽婆帝剌怛那。雞都。囉闍耶跢他伽多耶阿囉訶帝三藐三菩陀耶帝瓢南無薩羯唎多翳曇。婆伽婆多薩怛他。伽都瑟尼釤薩怛多。般怛藍南無阿婆囉視耽般囉帝揚歧囉薩囉婆部多。揭囉訶尼羯囉訶羯迦囉訶尼跋囉。毖地耶叱陀你阿迦囉密唎柱般唎怛囉耶儜揭唎薩囉婆槃陀那目叉尼薩囉婆突瑟吒突悉乏般那你伐囉尼赭都囉失帝南羯囉訶娑訶。薩囉。若闍毗多崩娑那。羯唎阿瑟吒冰。舍帝南那叉。剎怛囉。若闍波囉。薩陀那。羯唎阿瑟吒南摩訶羯囉訶。若闍毗多崩。薩那羯唎薩婆。舍都嚧你婆囉。若闍呼藍。突悉乏難遮那舍尼毖沙舍悉怛囉阿吉尼烏陀迦囉。若闍阿般囉視多。具囉摩訶般囉。戰持摩訶疊多摩訶帝闍摩訶稅多。闍婆囉摩訶跋囉。槃陀囉婆悉你阿唎耶。多囉毗唎俱知誓婆。毗闍耶跋闍囉。摩禮底毗舍嚧多勃騰罔迦跋闍囉。制喝那。阿遮摩囉制婆般囉質多跋闍囉。擅持毗舍囉遮扇多舍鞞提婆補視多蘇摩嚧波摩訶稅多阿唎耶。多囉摩訶婆囉。阿般囉跋闍囉。商羯囉。制婆跋闍囉。俱摩唎俱藍陀唎跋闍囉。喝薩多遮毗地耶乾遮那摩唎迦啒蘇母婆羯囉跢那鞞嚧遮那俱唎耶夜囉菟瑟尼釤毗折藍婆。摩尼遮跋闍囉。迦那。迦波囉婆嚧闍那跋闍囉。頓稚遮稅多遮迦摩囉剎奢尸波囉婆翳帝夷帝母陀囉羯拏娑鞞囉懺掘梵都印兔那。麼麼寫烏(合牛)唎瑟。揭拏般剌。舍悉多薩怛他伽都瑟尼釤虎(合牛)都嚧雍瞻婆那虎(合牛)都嚧雍悉眈婆那虎(合牛)都嚧雍波囉瑟地耶三般叉拏羯囉虎(合牛)都嚧雍薩婆藥叉喝囉剎裟揭囉訶。若闍毗騰崩。薩那羯囉虎(合牛)都嚧雍者都囉尸底南揭囉訶娑訶薩囉南毗騰崩。薩那囉虎(合牛)都嚧雍囉叉婆伽梵薩怛他伽都瑟尼釤波囉點闍吉唎摩訶。娑訶薩囉勃樹。娑訶薩囉室唎沙俱知。娑訶薩泥帝隸。阿弊提視。婆唎多吒吒甖迦摩訶。跋闍嚧陀囉帝唎菩婆那曼茶囉烏(合牛)娑悉帝薄婆都麼麼印兔那。麼麼寫囉闍婆夜主囉跋夜阿祇尼。婆夜烏陀迦。婆夜毗沙。婆夜舍薩多囉。婆夜婆囉。斫羯囉。婆夜突瑟叉。婆夜阿舍你。婆夜阿迦囉密唎柱。婆夜陀囉尼。部彌劍波伽波陀。婆夜烏囉迦。婆多。婆夜剌闍壇茶。婆夜那伽婆夜毗條怛。婆夜蘇波囉拏。婆夜藥叉。揭囉訶囉叉私。揭囉訶畢唎多。揭囉訶毗舍遮。揭囉訶部多。揭囉訶鳩槃茶。揭囉訶補丹那。揭囉訶迦吒補丹那。揭囉訶悉乾度。揭囉訶阿播悉摩囉。揭囉訶烏檀摩陀。揭囉訶車夜揭囉訶醯唎婆帝。揭囉訶社多。訶唎南揭婆訶唎南嚧地囉。訶唎南忙娑訶唎南謎陀。訶唎南摩闍。訶唎南闍多。訶唎女視比多。訶唎南毗多。訶唎南婆多訶唎南阿輸遮。訶唎女質多。訶唎女帝釤。薩鞞釤薩婆。揭囉訶南毗陀。夜闍瞋陀。夜彌雞囉。夜彌波唎。跋囉。者迦訖唎擔毗陀。夜闍瞋陀。夜彌雞囉夜彌茶演尼訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌摩訶般輸。般怛夜嚧陀囉訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌那囉夜拏訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌怛埵伽嚧。茶西訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌摩訶迦囉摩怛唎伽拏訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌迦波唎迦訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌闍耶羯囉摩度。羯囉薩婆。囉他。娑達那訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌赭咄囉婆耆你訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌毗唎羊。訖唎知難陀。雞沙囉伽拏。般帝索醯夜訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌那揭。那舍囉。婆拏訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌阿羅漢訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌毗多囉伽訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌跋闍囉波你具醯夜。具醯夜迦地。般帝訖唎擔毗陀夜闍瞋陀夜彌雞囉夜彌囉叉罔婆伽梵印兔那。麼麼寫婆伽梵薩怛多。般怛囉南無粹都帝阿悉多。那囉剌迦波囉婆悉普吒毗迦。薩怛多。砵帝唎什佛囉。什佛囉陀囉陀囉頻陀囉。頻陀囉瞋陀瞋陀虎(合牛)虎(合牛)泮吒。泮吒。泮吒。泮吒。泮吒娑訶醯醯泮阿牟迦耶泮阿波囉。提訶多泮婆囉。波囉陀泮阿素囉毗陀囉波迦泮薩婆。提鞞。弊泮薩婆。那伽。弊泮薩婆。藥叉。弊泮薩婆。乾闥婆。弊泮薩婆。補丹那。弊泮迦吒補丹那。弊泮薩婆。突狼枳帝。弊泮薩婆。突澀比犁訖瑟帝。弊泮薩婆。什婆唎。弊泮薩婆。阿播悉摩犁。弊泮薩婆。舍囉。婆拏。弊泮薩婆。地帝雞。弊泮薩婆。怛摩陀繼。弊泮薩婆。毗陀耶囉誓。遮犁。弊泮闍夜羯囉摩度羯囉薩婆。囉他娑陀雞。弊泮毗地夜遮唎。弊泮者都囉縛耆你。弊泮跋闍囉俱摩唎毗陀夜囉誓。弊泮摩訶波囉。丁羊叉耆唎。弊泮跋闍囉。商羯囉夜波囉丈耆。囉闍耶泮摩訶迦囉夜摩訶。末怛唎迦拏南無。娑羯唎多。夜泮毖瑟拏婢。曳泮勃囉訶。牟尼。曳泮阿耆尼。曳泮摩訶羯唎。曳泮羯囉檀持。曳泮蔑怛唎。曳泮嘮怛唎。曳泮遮文茶。曳泮羯邏囉怛唎。曳泮迦般唎。曳泮阿地目。質多迦尸摩。舍那婆私你。曳泮演吉質薩埵。婆寫麼麼。印兔。那麼麼寫突瑟吒。質多阿末怛唎。質多烏闍。訶囉伽婆。訶囉嚧地囉。訶囉婆娑。訶囉摩闍。訶囉闍多。訶囉視毖多。訶囉跋略夜。訶囉乾陀。訶囉布史波。訶囉頗囉。訶囉婆寫。訶囉般波。質多突瑟吒。質多嘮陀囉。質多藥叉。揭囉訶囉剎娑。揭囉訶閉隸多。揭囉訶毗舍遮。揭囉訶部多。揭囉訶鳩槃茶。揭囉訶悉乾陀。揭囉訶烏怛摩陀。揭囉訶車夜。揭囉訶阿播薩摩囉。揭囉訶宅袪革茶耆尼。揭囉訶唎佛帝。揭囉訶闍彌迦。揭囉訶舍俱尼。揭囉訶姥陀囉難地迦。揭囉訶阿藍婆。揭囉訶乾度波尼。揭囉訶什佛囉堙迦醯迦墜帝藥迦怛隸帝藥迦者突託迦昵提。什伐囉毖釤摩。什伐囉薄底迦鼻底迦室隸。瑟密迦娑你。般帝迦薩婆。什伐囉室嚧吉帝末陀。鞞達。嚧制劍阿綺嚧鉗目佉嚧鉗羯唎突嚧鉗揭囉訶揭藍。羯拏。輸藍憚多。輸藍迄唎夜。輸藍末麼。輸藍跋唎室婆。輸藍毖栗瑟吒。輸藍烏陀囉。輸藍羯知輸藍跋悉帝輸藍鄔嚧輸藍常伽輸藍喝悉多輸藍跋陀輸藍娑房盎伽般囉。丈伽。輸藍部多。毖跢茶茶耆尼什婆囉陀突嚧迦建咄嚧吉知婆路多毗薩般嚧訶凌伽輸沙怛囉娑那羯囉毗沙喻迦阿耆尼烏陀迦末囉。鞞囉建跢囉阿迦囉密唎咄怛斂部迦地栗剌吒毖唎瑟質迦薩婆那俱囉肆引伽弊揭囉唎。藥叉怛囉芻末囉視吠帝釤娑鞞釤悉怛多。砵怛囉摩訶跋闍嚧瑟尼釤摩訶般賴。丈耆藍夜波突陀舍喻闍那辮怛隸拏毗陀耶槃曇迦嚧彌帝殊槃曇迦嚧彌般囉毗陀槃曇迦嚧彌跢姪他唵阿那隸毗舍提鞞囉跋闍囉陀唎槃陀槃陀你跋闍囉謗尼泮虎(合牛)都嚧甕泮莎婆訶。

Shurangama Qingx (cid-2)

Vuddyy qra Ananda qongw, "Buadser ee sewzinn narr guanrir qenwlip dyrdiuu, singx kir cue seh-snuax ee dua lat vec guu. Guu jiac snuax-lai ing'iongw ee pangx cauw, dna’ limx seh-snuax ee cringx juiw, ix ee vunr biser. Tangx cruw ix ee vunr ham' dnuahniux lamrcamx laii qoo tokax. Narr m si seh-snuax ee guu, hex vunr e caur qycc lacsab, bering did laii qoo tokax. Narr dirr vnide, qra derpuee ow .kiw .laii, cruw go ciyh ixha ee ngg too, lamrcamx dnuahniux, dimjuixhniux, sohap, hunliok, utqimhiongx, vehqax, cingbok, linglingg, qamsiongg, qapp qejihhniux. Qra jitt jap jiongw buaa juer hunw camx too venr juer huetoo laii qoo dniude, hong'uann lak dxng juer jit xee veh qag ee dnxuaa.

Dnuaa-simx vowdir jit xee qorr qimx, ginn, dangg qapp bok soxx jy ee lenhuex, huex-diongx kngr jit xee vxuah, vxuah lairdew singx drew Veh-guec ee lorjuiw, juiw-diongx suiir kngr quaw huex qapp hiyc. Tec veh xee ngii qniar kngr dirr veh ee hong'ui qra huex-vxuah kox jit linr. Qniar-gua kngr jap-lak luiw lenhuex qapp jap-lak xee hniuloo. U huex qnaiwcah ee hniuloo posed jonggiamm, lairdew dna' siyx dimjuixhniux, m tangx qnir diyc huew.

Cruw vec guu ee lingx kngr dirr jap-lak xee kiwqu. Lingx beh juer jenvniaw, camx suatngg, iuvniaw, lingmuee, sohap, bidqniux, sunsox qapp sunn bit, kngr dirr jap-lak luiw lenhuex guarbin qra huex vauuii lehh laii hongrhenr hro jiongww Vut ixqip dua Posad.

Jiahvng ee sii narr dirr vnuawmii, cruw bit vnuar sringx, qiauw snax vaiw so'iuu, dnxuaa-jingg lingrgua kngr jit xee siyw huexloo, ixx turuska-hniux jnuax cud pangjuiw iong laii lramm dirr huextnuar, hro ix siyx iamriam, zen'au qra sobit dryr zip kir iam loo lairdew. Danw siyx qaxx enx jin, dyrr tangx henr hro Vut qapp Posad.

Diyhh dirr sir bin qruar huekuann, dirr siklai u dnxuaa ee sir bin viah vowdir sibhongx Zulaii qapp jiongww Posad qokk jiongw ee sxiong.

Ingqaix dirr hiongr zidtauu ee soxjai andir Vairocana Vut, Sakiamuni Vut, Maitreia(Bilik) Posad, Akshobhia Vut, Amitabha Vut, qapp u jiongxjiongw venwhuar ee Quan’imx hingsiong, qycc jyxiu u andir Qimqongx Jong Posad. Sakra, Brahma, Ucchusma, Nraa Dirgha, Kundalin, ixqip Brukuti, sir Tenongg qapp Vinaiaka andir dirr mngg-vnix ee jyxiu nng vingg.

Qycc cruw veh bin qniar qruar dirr kongdiongx, qapp dnuadniuu lairdew soxx andir ee qniar siongduir, hro inx ee hingngiaw horsiongx jiywngiaw.

Dirr tauu cid qangx, jiwsingg dingxlew sibhongx Zulaii, jiongww dua Posad qapp Arahant. Dirr lak xee sisinn siongrliam jiuwgiw dirr dnxuaa sehkolinx, singsimx siudy, jit xee sisinn lensuar jyr jit-vah-kxongr-veh vaiw.

Dirr derr zi lexvair lairdew, ithiongr juansimx huad Posad-guan, simx qending byy qnaiwdng, qaiwlut guaw jinwjingg u qongw .quer .ar.

Dirr derr snax lexvair lairdew, dirr jap-zi xee sisinn ithiongr cisiuw Vut ee Patra jiur. Qaur derr cid zit, sibhongx Zulaii jidsii cuthen, dirr qniar ee qngx horsiongx jiywngiaw ee sojxai, Vut e qra inx syx taukag.

Dirr dyrdniuu sinlen Samadhi, iarr tangx hro buadser siulen hagsip :ee srinx-simx longxx bingqngx cingjing, bersux liulee. Ananda! Narr tuanqar bikiu ee suhu ixqip qang huathue lairdew, jap xee bikiu qidiongx u jit xee byy cingjing, jitt xee dyrdiuu dyrr be u singjiu.

Sxamx-cid zi-jap-id zit liauxau, jerjing anqux, qingquer jit-vah qangx, qinkir lrai :ee, iauxx byy an’ jyrui vreh kiw, dyrr did Sotapanna. Dyrr junw inx ee srinx-simx  iauxx bue singjiu singwqyw, inx qaqi jaix qongxx, sxingg vut quatding be u sitcyr. Liw decc mng dyrdniuu, dyrr si rair anxnex qenwlip."

(Shurangama Sutra, Volume 7-2)

The Buddha said to Ananda, "If there are people in the Dharma-ending age who wish to establish a Way-place, they should first find a powerful white cow in the snowy mountains, one which eats the lush and fertile sweet-smelling grasses of the mountains. Since such a cow also drinks only the pure water of the snowy mountains, its dung will be very fine. They can take that cow dung, mix it with chandana, and plaster the ground with it. If not from the snowy mountains, the cow dung will smell bad and cannot be used to smear on the ground. In that case, select a level place, dig down five feet or so, and use that yellow earth. Mix it with chandana incense, 'sinking-in-water' incense, jasmine incense, continuously permeating incense, tulip incense, white paste incense, green wood incense, fragrant mound incense, sweet pine incense, and 'chicken-tongue' incense. Grind these ten ingredients to a fine powder, make a paste, and smear it on the ground of the platform. The area should be sixteen feet wide and octagonal in shape."

"In the center of the platform, place a lotus flower made of gold, silver, copper, or wood. In the middle of the flower set a bowl filled with dew collected in the eighth lunar month. Float an abundance of flower petals on the water. Arrange eight circular mirrors at measured intervals around the flower and the bowl. Outside the mirrors place sixteeen lotus flowers and sixteencensers, so that the incense-burners are adorned and arranged between the flowers. Burn only sinking-in-water incense, lighting it with an ember, not an open flame."

"Place the milk of a white cow in sixteen vessels, along with cakes made with the same kind of milk, granulated sugar, oil cakes, milk porridge, turushka, honeyed ginger, clarified butter, and filtered honey. These sixteen are set around the outside of the sixteen flowers as an offering to the Buddhas and great Bodhisattvas."

"At every mealtime and at midnight, prepare a half-pint of honey and three tenths of a pint of clarified butter. Set up a small incense burner in front of the platform. Decoct the fragrant liquid from the turushka incense and use it to cleanse the coals. Light them so that blaze bursts forth, and toss the clarified butter and honey into the flaming censer. Let it burn until the smoke disappears, and present it to the Buddhas and Bodhisattvas."

"Drape flags and flower garlands on the four outer walls, and within the room where the platform is located, arrange images of the Tathagatas and Bodhisattvas of the ten directions on the four walls."

"In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Avalokitesvara(Contemplator of the World's Sounds) Bodhisattva. To the left and right, place the Vajra-Treasury Bodhisattvas. Beside them display the Lords Shakra and Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and all four Heavenly Kings, with Vinayaka to the left and right of the door."

"Then suspend eight mirrors in the space around the platform so that they are exactly opposite the mirrors on the platform. This will allow the reflections in them to interpenetrate infinitely."

"During the first seven days, bow sincerely to the names of the Tathagatas of the ten directions, the great Bodhisattvas, and the names of the Arhats. Throughout the six periods of the day and night, continually recite the mantra while circumambulating the platform. Practice the Way with a sincere mind, reciting the mantra one hundred and eight times in each session."

"During the second week, make the vows of a Bodhisattva with unwavering ceaseless intent. In my Vinaya, I have already taught about vows."

"During the third week, hold the Buddha's Patra mantra for twelve hours at a time with a single intent; and on the seventh day, the Tathagatas of the ten directions will appear simultaneously. Their light will inter-reflect in the mirrors, illumining the entire area; and they will rub the crowns of the practitioners' heads."

"Cultivating Samadhi like this in a Way-place, even in the Dharma-ending age one can study and practice until one's body and mind are as pure and clear as Vaidurya. Ananda, if any one of the Bhikshu's precept-transmitting masters or any one of ten Bhikshus in the same assembly is not pure, the Way-place as described will not be successful."

"After three weeks, sit upright and still for a hundred days. Those with sharp roots will not arise from their seats and will become Shrotaapannas. Although their bodies and minds have not yet attained the ultimate fruition of sagehood, they know for certain, beyond question, that they will eventually realize Buddhahood. You have asked how the Way-place is established. That is the way it is done."

(楞嚴經卷第七之2)  

佛告阿難：若末世人，願立道場，先取雪山，大力白牛，食其山中肥膩香草，此牛唯飲雪山清水，其糞微細，可取其糞，和合栴檀，以泥其地。若非雪山，其牛臭穢，不堪塗地。別于平原，穿去地皮，五尺已下，取其黃土。和上栴檀、沈水、蘇合、薰陸、郁金、白膠、青木、零陵、甘松、及雞舌香，以此十種，細羅為粉，合土成泥，以塗場地，方圓丈六，為八角壇。壇心置一金、銀、銅、木，所造蓮華，華中安砵，砵中先盛八月露水，水中隨安所有華葉。取八圓鏡，各安其方，圍繞華砵。鏡外建立十六蓮華，十六香爐。間華鋪設，莊嚴香爐。純燒沈水，無令見火。取白牛乳，置十六器，乳為煎餅，並諸砂糖、油餅、乳糜、蘇合、蜜薑、純酥、純蜜；于蓮華外，各各十六，圍繞華外，以奉諸佛，及大菩薩。每以食時，若在中夜，取蜜半升，用酥三合，壇前別安一小火爐，以兜樓婆香，煎取香水，沐浴其炭，然令猛熾，投是酥蜜，於炎爐內，燒令煙盡，享佛菩薩。令其四外，遍懸幡華，於壇室中，四壁敷設十方如來，及諸菩薩，所有形像。應于當陽，張盧舍那、釋迦、彌勒、阿閦、彌陀，諸大變化，觀音形像，兼金剛藏，安其左右。帝釋、梵王、烏芻瑟摩、並藍地迦、諸軍荼利，與毗俱胝、四天王等，頻那夜迦，張於門側，左右安置。又取八鏡覆懸虛空，與壇場中，所安之鏡，方面相對，使其形影，重重相涉。于初七中，至誠頂禮，十方如來，諸大菩薩，阿羅漢號，恒于六時，誦咒圍壇，至心行道，一時常行，一百八遍。第二七中，一向專心發菩薩願，心無間斷，我毗奈耶先有願教。第三七中，于十二時，一向持佛，般怛羅咒，至第七日，十方如來，一時出現，鏡交光處，承佛摩頂。即于道場，修三摩地。能令如是，末世修學，身心明淨，猶如琉璃。阿難！若此比丘，本受戒師，及同會中，十比丘等，其中有一不清淨者，如是道場，多不成就。從三七後，端坐安居，經一百日，有利根者，不起於座，得須陀洹。縱其身心，聖果未成，決定自知，成佛不謬。汝問道場，建立如是。

Shurangama Qingx (cid-1)

"Ananda! Liw decc mng liapsimx. Guaw dnaxx singx qongw zip Samadhi qapp siulen hagsip ywbiau ee huatmngg. Beh qriuu posad-dy, rair singx cisiuw jitt sir jiongw ludgii, vec cincniu vingsngx, jurzenn be snix cud itcer qihiyc. Zucuw, simx snax hxang og qapp cuir sir hxang og vitzenn byy snix cud ee in’iuu. Ananda! Jitt sir hxang su narr byy uisid, simx iarr byy knikib dirr siksinx, pangbi, kiwbi qapp bongkab, itcer xmoo-su jnuaxngiu e huatsingx?

Narr u siokser ee sibquanr berdangr bedduu, liw dyrr qar jitt xee langg itsimx liamrsiong guaw Vut Taukag-dingw qongbingg ee Maha-Sitata-Patra Busiong Sinjiur. Jex si an' qnir be diyc Zulaii taukag-dingw ee buuii simx-vut, an’ ix taukag-dingw huad cud qonghuix, jre dirr Vyxlenhuex soxx qongw ee sinjiur.

Zicniaw liw siokser qapp Matangi qinglik quer sxor qiab ee inenn qapp un’air sibkuir m si itsingx iacc jit qiab. Guaw jid’err suan’iongg, linw aiwiog ee simx dyrr tangx ingxuanw tuatlii jniaa juer Arahant. Hitt xee imluan ee luxzinn byy simx beh siuhing. In'ui sinlat amr amr janwjo, ix soksok giamrjingr diyc byy yc ee qyxui. Anwjnuaw linw jiaxee dirr huathue ee Singbunn, qriuu siongrdingw dy, quatding sxingg vut, kyxviw sunrhongx ia din'aix, u sniaw qanlann?

Dirr buadser narr u beh dirr dyrdniuu jre :ee, diyhh singx cisiuw bikiu cingjing ee qaiwlut, qaidongx suanxdik qaiwlut cingjing ee derr id sabunn juer suhu. Narr byy duw diyc jinjniar cingjing ee jingdoo, liw qaiwlut cisiuw vitdnia be singjiu. Qaiwlut singjiu liauxau, cing sinx ee cingkir snxax, diamw hniux dirr cur nirr anqux, siongrliam jitt xee simx-vut soxx qongw ee sinjiur jit-vah-kxongr-veh vxenr, zen’au qatqair, qenwlip dyrdniuu, qycc qriuu sibhongx henrjai druar dirr qoktow ee Busiong Zulaii vangr dairvix ee qngx laii quanwdingw qacii.

Ananda! Dirr jitt hy buadser ee cingjing bikiu, bikiuni, iacc veh’ix sijuw, inx tamx-imm ee simx ixx bet, cisiuw Vut cingjing ee qaiwlut, dirr dyrdniuu lairdew huad posad-guan. Inx cutzip dyrdniuu longxx e sexik, jaxamr lak xee sisinn byy kunr decc siuhing, qingquer sxamx-cid zi-jap-id zit, guaw jurzenn e henwsinx dirr hiaxee langg binrjingg, qra inx syx tauu andah, hro inx kaigno."

Ananda duiww Vuddyy qongw, "Sewjunx! Guaw did diyc Zulaii busiong linbinw ee qauwhuew, simx ixx kaigno, ixx jaix siuhing ee lo, ixx singjiu byy yc ee qyxui. Dirr buadhuad siuhing, qenwlip dyrdniuu, diyhh anwjnuaw qatqair, jiacc huhap Vut Sewjunx cingjing ee quijig?"

(Shurangama Sutra, Volume 7-1)

"Ananda, you asked about collecting one's thoughts; I have now begun to explain the wonderful method of cultivation for entrance into Samadhi in order to seek the Bodhisattva Way. First one must be as pure as glistening frost in keeping these four rules of deportment. One must refrain from all superfluous behavior and then the three evils of the mind and the four of the mouth will have no cause to come forth. Ananda, if one does not neglect these four matters, and, further, does not pursue forms, fragrances, tastes, objects of touch, and the like, then how can any demonic deeds arise?

"If people cannot put an end to their habits from the past, you should teach them to singlemindedly recite my Light Atop the Buddha's Crown Unsurpassed Holy Mantra: Maha-Sitata-Patra. It is the None-Can-See-The-Top Hallmark atop the crown of the Tathagatas' heads. It is the mantra-heart proclaimed by the Buddhas of the Unconditioned Mind who come forth from the crowns in a blaze of light and sit upon jeweled lotus flowers.

"What is more, your past lives with Matangi's daughter have created accumulated eons of causes and conditions. Your habits of fondness and emotional love go back not just one life, nor even just one eon. Yet, as soon as I proclaimed it, she was freed forever from the love in her heart and accomplished Arhatship. Even that prostitute, who had no intention of cultivating, was imperceptibly aided by that spiritual power and was swiftly certified to the position beyond study; then what about you Hearers in the assembly, who seek the most supreme Vehicle and are resolved to realize Buddhahood? For you it should be as easy as tossing dust into a favorable wind. What, then, is the problem?

"Those in the final age who wish to sit in a Way-place must first hold the pure precepts of a Bhikshu. To do so, they must find as their teacher a foremost Shramana who is pure in the precepts. If they do not encounter a member of the Sangha who is truly pure, then it is absolutely certain that their deportment in precepts and rules cannot be accomplished. Having kept the precepts well, they should put on fresh, clean clothes, light incense in a place where they are alone, and recite this holy mantra spoken by the Heart-Buddha 108 times. After that, they should secure the boundaries and establish the Way-place.

"Then they should beseech the unsurpassed Tathagatas abiding in their lands throughout the ten directions to emit a light of great compassion that anoints the crowns of the cultivators' heads.

"Ananda, when any such pure Bhikshus, Bhikshunis, or white-robed donors in the Dharma ending Age who can get rid of greed and lust even at the mental level, hold the Buddhas' pure precepts, and in a Way-place make the vows of a Bodhisattva and can bathe upon entering and exiting each time, continuing that practice of the Way day and night for three weeks without sleep, I will appear before these people in a physical form and rub the crowns of their heads to comfort them and enable them to become enlightened."

Ananda said to the Buddha, "Bhagavan, enveloped in the Tathagata's unsurpassed, compassionate instruction, my mind has already gained an awakening, and I know how to cultivate and be certified to the Way beyond study. But how do those who cultivate in the final age and want to establish a Way-place, secure the boundaries in accord with the rules of purity of the Buddhas, Bhagavans?"

(楞嚴經卷第七之1)  

阿難！汝問攝心，我今先說，入三摩地，修學妙門。求菩薩道，要先持此四種律儀，皎如冰霜，自不能生一切枝葉。心三口四，生必無因。阿難！如是四事，若不遺失，心尚不緣色、香、味、觸，一切魔事，云何發生？若有宿習，不能滅除，汝教是人，一心誦我，佛頂光明，摩訶薩怛多，般怛囉無上神咒。斯是如來，無見頂相，無為心佛，從頂發輝，坐寶蓮華，所說神咒。且汝宿世，與摩登伽，歷劫因緣，恩愛習氣，非是一生，及與一劫，我一宣揚，愛心永脫，成阿羅漢。彼尚淫女，無心修行，神力冥資，速證無學。云何汝等，在會聲聞，求最上乘，決定成佛，譬如以塵，揚於順風，有何艱險？若有末世，欲坐道場，先持比丘，清淨禁戒，要當選擇戒清淨者，第一沙門，以為其師，若其不遇真清淨僧，汝戒律儀必不成就。戒成已後，著新淨衣，然香閒居，誦此心佛所說神咒，一百八遍，然後結界，建立道場。求於十方現住國土，無上如來，放大悲光，來灌其頂。阿難！如是末世，清淨比丘，若比丘尼，白衣檀越，心滅貪淫，持佛淨戒，於道場中，發菩薩願。出入澡浴，六時行道，如是不寐，經三七日。我自現身，至其人前，摩頂安慰，令其開悟。阿難白佛言：世尊！我蒙如來無上悲誨，心已開悟，自知修證，無學道成。末法修行，建立道場，云何結界，合佛世尊，清淨軌則？

Shurangama Qingx (lak-13)

"Ananda, jitt hy sewqanx ee liogdy jiongwsingx, suizenn srinx qapp simx byy sathai, tautec qapp imluan, jitt snax hxang hing’uii ixx uanbuanw, narr qongw vehcat, dyrr junw u Samadhi, iarr vutdid cingjing, e vniwjniaa u iogbong qenwsig ee xmoo, srid kir Zulaii-jxingw. Byy did .diyc qongw did .diyc, byy giamrjingr .diyc qongw u giamrjingr .diyc, iacc si duiqiuu sewqanx derr id junquir, inx dirr langg' ee binrjingg qongw, inx dnaxx ixx did diyc Sotapanna ee qongqyw, Sakadagami ee qongqyw, Anagami ee qongqyw, Arhat ee dy, Pacceka Vut ee ciasingg, iacc si qongxx inx si sibde qokk jancur ee posad, uirr beh duiqiuu langg' ee lexqingr qapp camwhuew, tamx langg' ee qiongriongw. Jex si jit jiongw dendyr, e hro vut-jxingw siaubet. Kyxviw u langg iong dyx cyr tara-ciu, Vut qra jitt xee jyr qiwzin qongxx e ingxuanw dng senrqinx, be qycc u diqnir, e dimm lyc snax koxhaiw, be singjiu Samadhi. 

Guaw beddo liauxau, bingrling jiongww posad ixqip Arhat dirr buadhuad sidai ixx ingwsinx cuthen, henxhen cud jiongxjiongw hingtew, kir dro jiongww lunhuee :ee. Inx uree jyr sabunn, uree jyr vig’ix qusu, uree jyr zin’ongg, uree jyr jnaixsiongr, uree jyr donglamm, uree jyr dongluw, simrjiww qirluw, qnuaxhu, qniaa qan'imm :ee, tautec :ee, doho iacc huanxaw, qapp inx jyr qang kuanw ee dairjir, cingjan vudhuad, hro inx ee srinx qapp simx zip Samadhi. Inx taubuew longxx be qongw, 'Guaw jinx posad', iacc 'Guaw si jinx Arhat', duiww iauxx bue yc :ee cinwcaiw siablau viwbit ee inenn. Dukiw limjiongx, amwdiongx u uigenn qaudair. Narr byy, inx m dyrr decc behik jiongwsingx, qongw dua bongrgiw? 

Liw qar sewzinn siulen Samadhi tangx dng soxu bongrgiw. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr sir bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng dua bongrgiw :ee, kyxviw u langg qra langg ee saiw diaukig jyr danhniux ee hxingg, beh hibang u pangkuir, quatding byy jitt hy dairjir. Guaw qar bikiu didsimx dirr dyrdniuu, itcer hing'uii hac sir uigii, longxx byy hiqew. Anwjnuaw tangx jurcingx qaqi did diyc siongrzinn ee Hxuad? Dyrr kyxviw sanwciah langg qongw qaqi si dewongg, e diwsuw qaqi bedbongg. Hyhongr huat’ongg ee miahy, jnuaw tangx tautec? Inde huatsimx byy jinx, e diwsuw qyxvyr uankiaux, qriuu vut ee potee, dyrr cincniu beh qa qaqi ee dorjaii, si'angw jyr e qaur?

Narr jiongww bikiu simx cincniu qinghenn hiacc dit, itcer jinsit, zip Samadhi, dyrr ingxx be kansiap diyc mosu. Guaw inwjingr jitt xee langg u singjiu posad, u busiong ee qakdix. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-13)

"Ananda, although beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect, if they tell various major lies, then the Samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Tathagata. They claim that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, most venerated and superior people. They announce to their audiences that they have attained the fruition of a Shrotaapanna, of a Sakridagamin, of an Anagamin, of Arhatship, of the Pratyekabuddha Vehicle, or the various levels of Bodhisattvahood up to and including the Ten Bhumi(stage)s, in order to cause others to revere and repent in front of them and because they are greedy for offerings. These icchantikas destroy the seeds of Buddhahood just as surely as a tala-tree is destroyed if it is chopped down. The Buddha predicts that such people cut off their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain Samadhi."

"I command that after my Nirvana, Bodhisattvas and Arhats appear in response-bodies in the Dharma-ending Age, and take various forms in order to rescue those in the cycle of rebirth. They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, be confreres of these kinds of people, praise the Buddha Vehicle and cause them to enter Samadhi in body and mind. But they should never say of themselves, 'I am truly a Bodhisattva'; or 'I am truly an Arhat,' or let the Buddhas' secret cause leak out by speaking casually to those who have not yet studied, other than at the end of their lives and then only to those who inherit the teaching. Otherwise, aren't such people deluding and confusing beings and indulging in gross false claims?"

"When you teach people in the world to cultivate Samadhi, they must also cease all lying. This is the fourth clear and decisive instruction on purity given by the Tathagatas and the Buddhas of the past, the Bhagavans. Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. I teach the Bhikshus that the straight mind is the Way-place and that in all aspects of their practice of the Four Majestic Deportments they should avoid falseness. How could they claim to have themselves attained the Dharmas of a superior person? That would be like a poor person falsely calling himself an emperor and thereby bringing about his own execution. Much less should one attempt to usurp the title of the Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha's Bodhi in that way is like a person who tries to bite his own navel. Who could possibly succeed in that?"

"If the Bhikshus' minds are as straight as bow-strings, and they are true and real in everything they do, then they can enter Samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas' Unsurpassed Knowledge and Enlightenment. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之13)  

阿難，如是世界，六道眾生，雖則身心，無殺、盜、淫，三行已圓，若大妄語，即三摩地，不得清淨，成愛見魔，失如來種。所謂：未得謂得，未證言證。或求世間尊勝第一，謂前人言：我今已得須陀洹果，斯陀含果，阿那含果，阿羅漢道，辟支佛乘，十地、地前，諸位菩薩。求彼禮懺，貪其供養。是一顛迦，銷滅佛種。如人以刀，斷多羅木，佛記是人，永殞善根，無復知見，沈三苦海，不成三昧。我滅度後，敕諸菩薩，及阿羅漢，應身生彼末法之中，作種種形，度諸輪轉。或作沙門，白衣居士，人王、宰官、童男、童女，如是乃至淫女寡婦，奸、偷、屠、販，與其同事，稱讚佛乘，令其身心，入三摩地。終不自言：我真菩薩，真阿羅漢，泄佛密因，輕言末學。唯除命終，陰有遺付。云何是人，惑亂眾生，成大妄語？汝教世人，修三摩地，後復斷除諸大妄語，是名如來先佛世尊第四決定清淨明誨。是故阿難！若不斷其大妄語者，如刻人糞，為旃檀形，欲求香氣，無有是處。我教比丘，直心道場，于四威儀，一切行中，尚無虛假。云何自稱，得上人法？譬如窮人，妄號帝王，自取誅滅。況復法王，如何妄竊？因地不真，果招迂曲，求佛菩提，如噬臍人，欲誰成就？若諸比丘，心如直弦，一切真實，入三摩地，永無魔事。我印是人，成就菩薩，無上知覺。如我所說，名為佛說；不如此說，即波旬說。

Shurangama Qingx (lak-12)

“Ananda! Qycc sibhongx sewqair ee liogdy jiongwsingx, inx ee simx narr byy tautec ee liamrtauu, dyrr be duer lecc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Tautec ee simx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng tautec ee simx, vitdnia lyc sindy: siongrr quann janr :ee jyr jinglingg, diongx janr :ee jyr iaumoo, siongrr qe janr :ee jyr virr iaumoo huwsinx siaog ee langg. Hiaxee iaumoo-quixquair iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw iaumoo dirr sewqanx cnia'ngia, amwjni lecc kipenr .langg, qongw qaqi si senrdiwsig, qokk langg qongw qaqi did siongrzinn ee hxuad, iuxhik byy diwsig :ee, iacc hro inx sird vunxsimx. Inx soxx qaur ee soxjai, e hro langg' daux puawvai. 

Guaw qar bikiu jiauww jixding ee lo kir qiukid jiahsit, hro inx kiwsag tamsimx, singjiu potee-dy. Jiongww bikiu byy qaqi juxjiac, cunx ee sniwmia dirr samqair piauliuu qiar lehh, jixsi inx jit vaiw ongxhuee, kir dyrr byy qycc dywdngw. Sniaxmih qiyr jyr cadtaux? Inx qexngiaw cing guaw ee ihok, huanwbe Zulaii ee Hxuad, jy jiongxjiongw giap qongxx jiaxee longxx si vudhuad. Inx iarr byy cutqex, m si siurqair ee ee bikiu, qniaa siyxsing ee dy, in'ui u gignaiw, diwsuw buliong jiongwsingx duirlyc Byy Dngrjam Dergak.

Narr guaw beddo liauxau, u bikiu huatsimx quatding siulen Samadhi, erdangr dirr Zulaii ee sxiong taujingg, sinkux diamw jit jnuaw dingx, siyx jit jad ciuxjingxtauu, iacc si sinsiong diamw jit qix hniux, guaw qongw jitt xee langg busiw ixalii ee siokjer jidsii cinghuann, ingxqiuw cutlii sewqanx, ingxuanw tuatlii soxu ee quewsid. Ix suizenn iauxx bue jiksii bingvik busiong jniawqag ee lo, jitt xee langg ixx u he quatsimx dirr vudhuad. Narr berdangr uirdiyhh jex siawsag biser ee giab'inx, dyrr junw giamrjingr buuii, vitdnia dngw laii jyr langg laii hingg ix siokser ee jewbu, cincniu guaw jiac bexbec ee vywingr qangrkuanw.

Liw qar sewzinn siulen Samadhi si rair dng tautec. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr snax bingkag cingjing ee qauwhuew. Soxiw qongxx, Ananda! Narr byy dng tautec laii siulen sendnia :ee, piwzuu u langg, iong juiw quanr zip e lrau ee vxuex-aw, beh hibang e dni, qingquer buliong qiab, quibuew be dni. Narr jiongww bikiu, ivuah ixgua, huncunr byy lauu, qiukid cunx :ee, sisiaw hro iaugo ee jiongwsinx; dirr dua jibhue, habjiongw hiongr jiongwsingx qnialew; qra langg' ee lexme knuar jyr si cingjan; vitzenn qra srinx qapp simx nng hxang siawsag, sinbah-quthueh tangx hongrhenr hro jiongwsingx; byy jiong’ Zulaii vutliauxgi ee qangxsuad laii qaqi qaixsueh suacc gro diyc cohak :ee, Vut inwjingr jitt xee langg did jinjniar Samadihi. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-12)

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of stealing, they would not have to undergo a continuous succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter a deviant path if they do not cease stealing. At best, they will become spirits; on the average, they will become evil ghosts; at the lowest level, they will become deviant people who are possessed by various sprites. These deviant hordes all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these evil and deviant entities will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each claim that they have attained the Unsurpassed Dharma. Enticing and deceiving the ignorant, or frightening people out of their wits, they disrupt and lay waste to households wherever they go."

"I teach the Bhikshus to beg for their food according to where they are, in order to help them renounce greed and accomplish the Bodhi Way. The Bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the Triple Realm, they can show themselves to be Once-returners who go and do not return. How could thieves put on my robes and sell the Tathagata, saying that all manner of karma one creates is just the Buddha-Dharma? They slander Bhikshus who have left the home life and taken the complete precepts, saying that they belong to the path of Hinayana(Small Vehicle). In this way, they confuse innumerous beings, causing them to go astray, until they fall into the Unintermittent Hell."

"After my Nirvana, I affirm that Bhikshus who have a decisive resolve to cultivate Samadhi, and who before the images of Tathagatas can light an oil lamp in their bodies or burn off a finger, or burn even one incense stick on their bodies, will, in that moment repay their debts from beginningless time past. They can depart from the world and be forever free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their minds on the Dharma. If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one's past debts, exactly as I had to undergo the retribution of having to eat the grain meant for horses."

"When you teach people of the world to cultivate Samadhi, they must also cease stealing. This is the third clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not cease stealing, they are like someone who pours water into a leaking cup hoping to fill it. He may continue for as many eons as there are atoms of universe, but, in the end, the cup still will not be full. If Bhikshus do not store away anything else than their robes and bowls; if they give what is left over from their food-offerings to hungry beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise; if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Tathagata as though they were their own explanations, misleading those who have just begun to study; then Buddhas certify that they will attain true Samadhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之12)  

阿難！又復世界，六道眾生，其心不偷，則不隨其生死相續。汝修三昧，本出塵勞，偷心不除，塵不可出。縱有多智，禪定現前，如不斷偷，必落邪道；上品精靈，中品妖魅，下品邪人，諸魅所著。彼等群邪，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此妖邪，熾盛世間，潛匿奸欺，稱善知識，各自謂已，得上人法，誘惑無識，恐令失心，所過之處，其家耗散。我教比丘，循方乞食，令其捨貪，成菩提道。諸比丘等，不自熟食，寄於殘生，旅泊三界，示一往還，去已無返。云何賊人，假我衣服，裨販如來，造種種業，皆言佛法？卻非出家，具戒比丘，為小乘道，由是疑誤，無量眾生，墮無間獄。若我滅後，其有比丘，發心決定，修三摩提，能於如來形像之前，身然一燈，燒一指節，及於身上，爇一香炷。我說是人無始宿債，一時酬畢，長揖世間，永脫諸漏，雖未即明無上覺路，是人於法，已決定心。若不為此，捨身微因，縱成無為，必還生人，酬其宿債，如我馬麥，正等無異。汝教世人，修三摩地，後斷偷盜，是名如來先佛世尊第三決定清淨明誨。是故，阿難！若不斷偷，修禪定者，譬如有人，水灌漏卮，欲求其滿，縱經塵劫，終無平復。若諸比丘，衣缽之餘，分寸不蓄，乞食餘分，施餓眾生。于大集會，合掌禮眾，有人捶詈，同於稱讚。必使身心，二俱捐捨；身肉骨血，與眾生共。不將如來，不了義說，回為己解，以誤初學，佛印是人，得真三昧。如我所說，名為佛說，不如此說，即波旬說。

Shurangama Qingx (lak-11)

“Ananda! Qycc sibhongx sewqair ee liogdy jiongwsingx, inx ee simx narr byy sathai ee liamrtauu, dyrr be duer lecc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Satsimx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng satsimx, vitdnia lyc sindy: siongrr quann janr :ee jyr u dua ligliong ee qxuiw, diongx janr :ee jyr huitenx iarcex qapp jiongww quixsinn dingxdingw, siongrr qe janr :ee jyr derqair ee raksasa. Hiaxee jiongww quixsinn iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw quixsinn dirr sewqanx cnia'ngia, qongw qaqi jiac bah did potee-lo. Ananda! Guaw hro bikiu jiac gorjingrbah, jiaxee bah longxx si guaw iong sinlik huawsingx :ee, vunxdew dy' byy miarqinx. Linw Brahman ee de sipdamm, qycc je suajiyc, cauxcair be snix, guaw iong dairvix sinlik, in’ui dua juvix, qexngiaw jyr bah, linw tangx jiac diyc hitt xee jubi. Nairhyy Zulaii beddo liauxau, jiac jiongwsingx ee bah :ee qongxx qiyr juer Sakia ee derjuw! Linw jiaxee qaidongx jai’ngiaw, jiac bah ee langg dyrr junw simx kuix, luirsu u Samadhi, longxx si dua raksasa, quibuew ee vywingr vitdnia dimm lyc snesiw koxhaiw, m si vut ee derjuw. Jitt kuanw langg siy’ taii siy’ tunx, siy’ jiac be liauw, anwjnuaw tangx cud samqair? 

Liw qar sewzinn siulen Samadhi, derr zi dng satsingx. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr zi bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng satsingx laii siulen sendnia :ee, kyxviw u langg qaqi qra hni-aw trad .kiw .laii dua sniax decc qiyr, liahjunw langg' tniax be diyc. Jex qiyr jyr beh unxmuaa dendyww lorhen. Cingjing bikiu qapp jiongww posad qniaa byy qang lo, inx longxx be kir dac cnicauw, hyhongw iong ciuw banw? Si anwjnuaw u dairvix :ee e kir cruw jiongwsingx ee huecbah laii jiac? Narr jiongww bikiu byy cing danghngx ee sidiuu-qinwvik, byy cing vunxtow ee puee-hxiax, puee-hiuu qapp uxziongg ee ihok, byy jiac lingx, ling'iuu qapp iusox, jitt hy bikiu, dirr sewqanx u jinjniar qaixtuad, siokjer cinghuann, dyrr be qycjaiww dirr samqair lunhuee. Sniaxmih enqor? Sinkux cing :ee longxx e qapp hitt xee sniwmia sanxsingx enn; kyxviw langg jiac hitt soxjai ee vacqog, kax be lirkuix de. Vitdnia rair suxx srinx qapp simx duiww jiongwsingx bylun sintew iacc sniwmia iuxquanx :ee, srinx qapp simx nng hongbin longxx be sniu beh cing qapp jiac, guaw qongw jitt xee langg si jinjniar qaixtuad :ee. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-11)

"Further, Ananda, if beings in the six paths of any mundane world had no thoughts of killing, they would not have to a undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of killing, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, they are certain to enter the path of spirits if they do not cease killing. At best, they will become ghosts of great strength; on the average, they will become flying yakshas, ghost leaders, or the like; at the lowest level, they will become earth-bound rakshasas. These ghosts and spirits all have their followers. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of this magnanimous kindness and compassion, this so-called meat suits your taste. After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya? You should know that, even if these meat-eaters may enter the heart-open state similar to Samadhi, they are all great Rakshas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm? "

"When you teach people of the world to cultivate Samadhi, they must also cease killing. This is the second clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the Past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not stop killing, they are like one who stops up his ears and calls out in a loud voice, thinking that no one hears him.. He tries to cover up the sound, but only makes it greater. Pure Bhikshus and Bodhisattvas who practice purity will not even step on grass in the pathway; even less would they pull it up with their hands. How could anyone with great compassion consume the flesh and blood of beings? Bhikshus who do not wear silk, leather boots, furs, or down, whether imported or found locally, and who do not consume milk, cream, or butter, can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. Why not? When someone wears anything taken from a living creature, he creates relationships with the creature, just as when people ate the hundred grains, their feet could not leave the earth. Both physically and mentally one must avoid the bodies and the by-products of beings, by neither wearing them nor eating them. I say that such people have true liberation. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之11)  

阿難！又諸世界，六道眾生，其心不殺，則不隨其生死相續。汝修三昧，本出塵勞，殺心不除，塵不可出。縱有多智，禪定現前，如不斷殺，必落神道：上品之人，為大力鬼；中品則為飛行夜叉，諸鬼帥等；下品當為地行羅剎。彼諸鬼神，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此鬼神，熾盛世間，自言食肉得菩提路。阿難！我令比丘，食五淨肉，此肉皆我神力化生，本無命根。汝婆羅門，地多蒸濕，加以沙石，草菜不生，我以大悲神力所加因大慈悲，假名為肉，汝得其味。奈何如來滅度之後，食眾生肉，名為釋子！汝等當知，是食肉人，縱得心開，似三摩地，皆大羅剎，報終必沈生死苦海，非佛弟子。如是之人，相殺相吞，相食未已，云何是人得出三界？汝教世人，修三摩地，次斷殺生。是名如來先佛世尊第二決定清淨明誨。是故阿難！若不斷殺，修禪定者，譬如有人：自塞其耳，高聲大叫，求人不聞，此等名為欲隱彌露。清淨比丘，及諸菩薩，于歧路行，不蹋生草，況以手拔？云何大悲取諸眾生血肉充食？若諸比丘，不服東方，絲、綿、絹、帛，及是此土，靴、履、裘、毳，乳、酪、醍醐，如是比丘，於世真脫，酬還宿債，不遊三界。何以故？服其身分，皆為彼緣；如人食其地中百穀，足不離地。必使身心，于諸眾生，若身、身分，身心二途，不服不食，我說是人真解脫者。如我此說，名為佛說；不如此說，即波旬說。

Shurangama Qingx (lak-10)

Hitt sii, Sewjunx dirr jingwlangg-diongx cingjanr Ananada qongxx, “Jin’ hyw! Jin’ hyw! Liw mng qongxx, diyhh anwjnuaw dirr dyrdniuu anqux, qiuwho dirr buadser dimlunn ee jiongwsingx. Liw dnaxx jimjiog tniax, guaw jitmaw qra liw qongw.”

Ananda qapp jingwlangg hnuahiw siurqar.

Vut qra Ananda qongw, “Liw dniardnia tniax guaw dirr Vinaya(qaiwlut) suansuad, qongxx siuhing u snax hxang quatdingrsingr ee iauwqnia, soxui liapsimx dyrr si siuw qaiwlut, in’ui u siuw qaiwlut e snex cud sendnia, in’ui u sendnia e sanxsingx diwhui. Jex dyrr qiyr juer snax byy lrau ee hagsip. 

Ananda! Si anwjnuaw liapsimx, guaw qongw si siuw qaiwlut? Narr sewqanx liogdy jiongwsingx, inx ee simx byy imluan, dyrr be suii iogbong decc snesiw lunhuee. Liw siulen Samadhi, vunxdew uirr beh tiaur cud dinser ee lykow. Imsimx byy druu, byy huatdo vaixtuad dinser. Dyrr sngr u siongdongx ee diwhui, u sendnia cuthen, zuqyw byy dng imluan, vitdnia lyc mody: siongrr quann janr :ee jyr mo'ongg, diongx janr :ee jyr duisuii xmoo :ee, siongrr qe janr :ee jyr luxmoo. Hiaxee jiongww xmoo iarr u sinwdoo, qokk langg qongw qaqi singjiu busiong ee dy. Guaw beddo liauxau, buadhuad sidai u jerje jitt jiongw xmoo dirr sewqanx cnia'ngia, siwqer qniaa tam’imm, liahjuer qaqi si senrdiwsig, hro jiongwsingx lyc iogbong qenwsig ee knix, srid kir potee-lo. 

Liw qar sewzinn siulen Samadhi, diyhh singx dng imm-simx. Jex si Zulaii, quewkir jiongww vut, sewjunx, inx derr id bingkag cingjing ee qauwhuew. Soxiw qongxx Ananda! Narr byy dng imm-simx laii siuhing sendnia :ee, kyxviw juw suajiyc sniu beh jniaa juer vng, qingquer vaccingx qiab, jriw u zet suax. Sniaxmih enqor? Hex vunxjniaa dyrr m si vng, si suajiyc narnia. Liw ixx imm-srinx qriuu jniaa vut ee biaurqyw, dyrr junw u bixbiau ee qakgo, longxx si imm-qinx, qinvunw iarr si imm, vitdnia dirr samdoo lunjuanw jauw be cud .kir. Zulaii ee liappuann,  qniaa dycc jit diauu lo kir siulen jingwgo? Dikkag diyhh dng imm ee dongrqix, srinx qapp simx ee iogbong longxx diyhh dng, lenrr duanrbet iarr byy, dirr vut ee potee jiacc tangx ngwbang. Cniurr guaw soxx qongw :ee qiyr juer vut qongw :ee; m si anxnex qongw :ee dyrr si Papiyan soxx qongw :ee.”

(Shurangama Sutra, Volume 6-10)

At that time, the Bhagavan praised Ananda in front of the whole assembly, saying, "Good indeed! How good it is that you have asked how to establish a Way-place and to rescue and protect beings who are sunk in the morass of the final age. Listen well, now, and I will tell you."

Ananda and the great assembly agreed to uphold the teaching.

The Buddha told Ananda, "You constantly hear me explain in the Vinaya that there are three decisive aspects to cultivation. That is, collecting one's thoughts constitutes the precepts; from the precepts comes Samadhi; and from Samadhi arises wisdom. These are called the Three Non-Outflow Studies. "

"Ananda, why do I call collecting one's thoughts the precepts? If beings in the six paths of any mundane world had no sexual desire, they would not have to undergo a continual succession of births and deaths. Your basic purpose in cultivating Samadhi is to transcend the wearisome defilements. But if you do not renounce sexual desire, you will not be able to get out of the dust. Even though people may have some wisdom and the manifestation of Dhyana Samadhi, if they do not exterminate sexual desire, they are certain to enter demonic paths. At best, they will become demon kings; on the average, they will become members of the retinue of demons; at the lowest level, they will become female demons. These demons all have their groups of disciples. Each claims that he has accomplished the Unsurpassed Way. After my Nirvana, in the Dharma-ending Age, these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust, while claiming to be Good Knowing Advisors. They will cause beings to fall into the pit of love and views and lose the way to Bodhi."

"When you teach people of the world to cultivate Samadhi, they must first of all cut off the mind of sexual desire. This is the first clear and decisive instruction on purity given by the Tathagatas, the Buddhas of the past, the Bhagavans. Therefore, Ananda, if cultivators of Dhyana Samadhi do not exterminate sexual desire, they are like someone who cooks sand hoping to get rice. After hundreds of thousands of eons, it will still just be hot sand. Why? It wasn't rice to begin with; it was only sand. If you seek the Buddha's wonderful fruition with a body of sexual desire, then even if you attain a wonderful awakening, it is still based on sexual desire. With sexual desire at the source, you will revolve in the three paths and not be able to get out. Which road will you take to cultivate and be certified to the Tathagata's Nirvana? You must exterminate the sexual desire which is intrinsic to both body and mind, then get rid of even the aspect of extermination. At that point you have some hope of attaining the Buddha's Bodhi. What I have said here is the Buddhas' teaching. Any explanation counter to it is the teaching of Papiyan(demon king)."

(楞嚴經卷第六之10)  

爾時世尊，於大眾中，稱讚阿難：善哉！善哉！如汝所問，安立道場，救護眾生，末劫沈溺，汝今諦聽：當為汝說。阿難大眾，唯然奉教。佛告阿難：汝常聞我毗奈耶中，宣說修行，三決定義，所謂：攝心為戒，因戒生定，因定發慧，是則名為，三無漏學。阿難！云何攝心，我名為戒？若諸世界，六道眾生，其心不淫，則不隨其生死相續。汝修三昧，本出塵勞，淫心不除，塵不可出。縱有多智，禪定現前。如不斷淫，必落魔道：上品魔王，中品魔民，下品魔女。彼等諸魔，亦有徒眾，各各自謂，成無上道。我滅度後，末法之中，多此魔民，熾盛世間，廣行貪淫，為善知識，令諸眾生，落愛見坑，失菩提路。汝教世人，修三摩地，先斷心淫。是名如來先佛世尊第一決定清淨明誨。是故阿難！若不斷淫，修禪定者，如蒸沙石，欲其成飯，經百千劫，只名熱沙。何以故？此非飯本，沙石成故。汝以淫身，求佛妙果，縱得妙悟，皆是淫根，根本成淫，輪轉三途，必不能出；如來涅槃，何路修證？必使淫機，身心俱斷，斷性亦無，於佛菩提，斯可希冀。如我此說，名為佛說；不如此說，即波旬說。