《楞严经》中英文双语

楞严经 | 作者：网络 [投稿]

中文版楞严经：卷六（点击英文版）

　　尔时。观世音菩萨。即从座起。顶礼佛足。而白佛言。世尊。忆念我昔。无数恒河沙劫。于时有佛。出现于世。名观世音。我于彼佛。发菩提心。彼佛教我从闻思修。入三摩地。初于闻中。入流亡所。所入既寂。动静二相。了然不生。如是渐增。闻所闻尽。尽闻不住。觉所觉空。空觉极圆。空所空灭。生灭既灭。寂灭现前。忽然超越世出世间。十方圆明。获二殊胜。一者。上合十方诸佛本妙觉心。与佛如来同一慈力。二者。下合十方一切六道众生。与诸众生。同一悲仰。世尊。由我供养观音如来。蒙彼如来。授我如幻闻熏闻修。金刚三昧。与佛如来。同慈力故。令我身成三十二应。入诸国土。世尊。若诸菩萨。入三摩地。进修无漏。胜解现圆。我现佛身。而为说法。令其解脱。若诸有学。寂静妙明。胜妙现圆。我于彼前。现独觉身。而为说法。令其解脱。若诸有学。断十二缘。缘断胜性。胜妙现圆。我于彼前。现缘觉身。而为说法。令其解脱。若诸有学。得四谛空。修道入灭。胜性现圆。我于彼前。现声闻身。而为说法。令其解脱。若诸众生。欲心明悟。不犯欲尘。欲身清净。我于彼前。现梵王身。而为说法。令其解脱。若诸众生。欲为天主。统领诸天。我于彼前。现帝释身。而为说法。令其成就。若诸众生。欲身自在。游行十方。我于彼前。现自在天身。而为说法。令其成就。若诸众生。欲身自在。飞行虚空。我于彼前。现大自在天身。而为说法。令其成就。若诸众生。爱统鬼神。救护国土。我于彼前。现天大将军身。而为说法。令其成就。若诸众生。爱统世界。保护众生。我于彼前。现四天王身。而为说法。令其成就。若诸众生。爱生天宫。驱使鬼神。我于彼前。现四天王国太子身。而为说法。令其成就。若诸众生。乐为人主。我于彼前。现人王身。而为说法。令其成就。若诸众生。爱主族姓。世间推让。我于彼前。现长者身。而为说法。令其成就。若诸众生。爱谈名言。清净其居。我于彼前。现居士身。而为说法。令其成就。若诸众生。爱治国土。剖断邦邑。我于彼前。现宰官身。而为说法。令其成就。若诸众生。爱诸数术。摄卫自居。我于彼前。现婆罗门身。而为说法。令其成就。若有男子。好学出家。持诸戒律。我于彼前。现比丘身。而为说法。令其成就。若有女子。好学出家。持诸禁戒。我于彼前。现比丘尼身。而为说法。令其成就。若有男子。乐持五戒。我于彼前。现优婆塞身。而为说法。令其成就。若复女子。五戒自居。我于彼前。现优婆夷身。而为说法。令其成就。若有女人。内政立身。以修家国。我于彼前。现女主身。及国夫人。命妇大家。而为说法。令其成就。若有众生。不坏男根。我于彼前。现童男身。而为说法。令其成就。若有处女。爱乐处身。不求侵暴。我于彼前。现童女身。而为说法。令其成就。若有诸天。乐出天伦。我现天身。而为说法。令其成就。若有诸龙。乐出龙伦。我现龙身。而为说法。令其成就。若有药叉。乐度本伦。我于彼前。现药叉身。而为说法。令其成就。若乾闼婆。乐脱其伦。我于彼前。现乾闼婆身。而为说法。令其成就。若阿修罗。乐脱其伦。我于彼前。现阿修罗身。而为说法。令其成就。若紧陀罗。乐脱其伦。我于彼前。现紧陀罗身。而为说法。令其成就。若摩呼罗伽。乐脱其伦。我于彼前。现摩呼罗伽身。而为说法。令其成就。若诸众生。乐人修人。我现人身。而为说法。令其成就。若诸非人。有形无形。有想无想。乐度其伦。我于彼前。皆现其身。而为说法。令其成就。是名妙净三十二应。入国土身。皆以三昧。闻熏闻修。无作妙力。自在成就。世尊。我复以此闻熏闻修。金刚三昧。无作妙力。与诸十方三世。六道一切众生。同悲仰故。令诸众生。于我身心。获十四种无畏功德。一者。由我不自观音。以观观者。令彼十方苦恼众生。观其音声。即得解脱。二者。知见旋复。令诸众生。设入大火。火不能烧。三者。观听旋复。令诸众生。大水所漂。水不能溺。四者。断灭妄想。心无杀害。令诸众生。入诸鬼国。鬼不能害。五者。熏闻成闻。六根销复。同于声听。能令众生。临当被害。刀段段坏。使其兵戈。犹如割水。亦如吹光。性无摇动。六者。闻熏精明。明遍法界。则诸幽暗。性不能全。能令众生。药叉罗刹。鸠槃茶鬼。及毗舍遮。富单那等。虽近其傍。目不能视。七者。音性圆销。观听返入。离诸尘妄。能令众生。禁系枷锁。所不能着。八者。灭音圆闻。遍生慈力。能令众生。经过险路。贼不能劫。九者。熏闻离尘。色所不劫。能令一切多淫众生。远离贪欲。十者。纯音无尘。根境圆融。无对所对。能令一切忿恨众生。离诸嗔恚。十一者。销尘旋明。法界身心。犹如琉璃。朗彻无碍。能令一切昏钝性障。诸阿颠迦。永离痴暗。十二者。融形复闻。不动道场。涉入世间。不坏世界。能遍十方。供养微尘诸佛如来。各各佛边。为法王子。能令法界无子众生。欲求男者。诞生福德智慧之男。十三者。六根圆通。明照无二。含十方界。立大圆镜。空如来藏。承顺十方微尘如来。秘密法门。受领无失。能令法界无子众生。欲求女者。诞生端正福德柔顺。众人爱敬。有相之女。十四者。此三千大千世界。百亿日月。现住世间诸法王子。有六十二恒河沙数。修法垂范。教化众生。随顺众生。方便智慧。各各不同。由我所得圆通本根。发妙耳门。然后身心微妙含容。遍周法界。能令众生持我名号。与彼共持。六十二恒河沙诸法王子。二人福德。正等无异。世尊。我一名号。与彼众多名号无异。由我修习。得真圆通。是名十四施无畏力。福备众生。世尊。我又获是圆通。修证无上道故。又能善获。四不思议无作妙德。一者。由我初获。妙妙闻心。心精遗闻。见闻觉知。不能分隔。成一圆融。清净宝觉。故我能现众多妙容。能说无边秘密神咒。其中或现一首。三首五首。七首九首。十一首。如是乃至一百八首。千首万首。八万四千烁迦啰首。二臂四臂。六臂八臂。十臂十二臂。十四十六。十八二十。至二十四。如是乃至一百八臂。千臂万臂。八万四千母陀罗臂。二目三目。四目九目。如是乃至一百八目。千目万目。八万四千清净宝目。或慈或威。或定或慧。救护众生。得大自在。二者。由我闻思。脱出六尘。如声度垣。不能为碍。故我妙能现一一形。诵一一咒。其形其咒。能以无畏。施诸众生。是故。十方微尘国土。皆名我为。施无畏者。三者。由我修习。本妙圆通清净本根。所游世界。皆令众生。舍身珍宝。求我哀愍。四者。我得佛心。证于究竟。能以珍宝种种。供养十方如来。傍及法界六道众生。求妻得妻。求子得子。求三昧得三昧。求长寿得长寿。如是乃至求大涅槃得大涅槃。佛问圆通。我从耳门圆照三昧。缘心自在。因入流相。得三摩提。成就菩提。斯为第一。世尊。彼佛如来。叹我善得圆通法门。于大会中。授记我为。观世音号。由我观听十方圆明。故观音名。遍十方界。

　　尔时。世尊于狮子座。从其五体。同放宝光。远灌十方微尘如来。及法王子。诸菩萨顶。彼诸如来。亦于五体。同放宝光。从微尘方。来灌佛顶。并灌会中诸大菩萨。及阿罗汉。林木池沼。皆演法音。交光相罗。如宝丝网。是诸大众。得未曾有。一切普获金刚三昧。即时天雨百宝莲花。青黄赤白。间错纷糅。十方虚空。成七宝色。此娑婆界。大地山河。俱时不现。惟见十方微尘国土。合成一界。梵呗咏歌。自然数奏。于是。如来告文殊师利法王子。汝今观此。二十五无学诸大菩萨。及阿罗汉。各说最初成道方便。皆言修习真实圆通。彼等修行。实无优劣。前后差别。我今欲令阿难开悟。二十五行。谁当其根。兼我灭后。此界众生。入菩萨乘。求无上道。何方便门。得易成就。

　　文殊师利法王子。奉佛慈旨。即从座起。顶礼佛足。承佛威神。说偈对佛。

　　觉海性澄圆圆澄觉元妙

　　元明照生所所立照性亡

　　迷妄有虚空依空立世界

　　想澄成国土知觉乃众生

　　空生大觉中如海一沤发

　　有漏微尘国皆从空所生

　　沤灭空本无况复诸三有

　　归元性无二方便有多门

　　圣性无不通顺逆皆方便

　　初心入三昧迟速不同伦

　　色想结成尘精了不能彻

　　如何不明彻于是获圆通

　　音声杂语言但伊名句味

　　一非含一切云何获圆通

　　香以合中知离则元无有

　　不恒其所觉云何获圆通

　　味性非本然要以味时有

　　其觉不恒一云何获圆通

　　触以所触明无所不明触

　　合离性非定云何获圆通

　　法称为内尘凭尘必有所

　　能所非遍涉云何获圆通

　　见性虽洞然明前不明后

　　四维亏一半云何获圆通

　　鼻息出入通现前无交气

　　支离匪涉入云何获圆通

　　舌非入无端因味生觉了

　　味亡了无有云何获圆通

　　身与所触同各非圆觉观

　　涯量不冥会云何获圆通

　　知根杂乱思湛了终无见

　　想念不可脱云何获圆通

　　识见杂三和诘本称非相

　　自体先无定云何获圆通

　　心闻洞十方生于大因力

　　初心不能入云何获圆通

　　鼻想本权机只令摄心住

　　住成心所住云何获圆通

　　说法弄音文开悟先成者

　　名句非无漏云何获圆通

　　持犯但束身非身无所束

　　元非遍一切云何获圆通

　　神通本宿因何关法分别

　　念缘非离物云何获圆通

　　若以地性观坚碍非通达

　　有为非圣性云何获圆通

　　若以水性观想念非真实

　　如如非觉观云何获圆通

　　若以火性观厌有非真离

　　非初心方便云何获圆通

　　若以风性观动寂非无对

　　对非无上觉云何获圆通

　　若以空性观昏钝先非觉

　　无觉异菩提云何获圆通

　　若以识性观观识非常住

　　存心乃虚妄云何获圆通

　　诸行是无常念性无生灭

　　因果今殊感云何获圆通

　　我今白世尊佛出娑婆界

　　此方真教体清净在音闻

　　欲取三摩提实以闻中入

　　离苦得解脱良哉观世音

　　于恒沙劫中入微尘佛国

　　得大自在力无畏施众生

　　妙音观世音梵音海潮音

　　救世悉安宁出世获常住

　　我今启如来如观音所说

　　譬如人静居十方俱击鼓

　　十处一时闻此则圆真实

　　目非观障外口鼻亦复然

　　身以合方知心念纷无绪

　　隔垣听音响遐迩俱可闻

　　五根所不齐是则通真实

　　音声性动静闻中为有无

　　无声号无闻非实闻无性

　　声无既无灭声有亦非生

　　生灭二圆离是则常真实

　　纵令在梦想不为不思无

　　觉观出思惟身心不能及

　　今此娑婆国声论得宣明

　　众生迷本闻循声故流转

　　阿难纵强记不免落邪思

　　岂非随所沦旋流获无妄

　　阿难汝谛听我承佛威力

　　宣说金刚王如幻不思议

　　佛母真三昧汝闻微尘佛

　　一切秘密门欲漏不先除

　　畜闻成过误将闻持佛佛

　　何不自闻闻闻非自然生

　　因声有名字旋闻与声脱

　　能脱欲谁名一根既返源

　　六根成解脱见闻如幻翳

　　三界若空花闻复翳根除

　　尘销觉圆净净极光通达

　　寂照含虚空却来观世间

　　犹如梦中事摩登伽在梦

　　谁能留汝形如世巧幻师

　　幻作诸男女虽见诸根动

　　要以一机抽息机归寂然

　　诸幻成无性六根亦如是

　　元依一精明分成六和合

　　一处成休复六用皆不成

　　尘垢应念销成圆明净妙

　　余尘尚诸学明极即如来

　　大众及阿难旋汝倒闻机

　　反闻闻自性性成无上道

　　圆通实如是此是微尘佛

　　一路涅槃门过去诸如来

　　斯门已成就现在诸菩萨

　　今各入圆明未来修学人

　　当依如是法我亦从中证

　　非惟观世音诚如佛世尊

　　询我诸方便以救诸末劫

　　求出世间人成就涅槃心

　　观世音为最自余诸方便

　　皆是佛威神即事舍尘劳

　　非是长修学浅深同说法

　　顶礼如来藏无漏不思议

　　愿加被未来于此门无惑

　　方便易成就堪以教阿难

　　及末劫沉沦但以此根修

　　圆通超余者真实心如是

　　于是。阿难及诸大众。身心了然。得大开示。观佛菩提。及大涅槃。犹如有人因事远游。未得归还。明了其家所归道路。普会大众。天龙八部。有学二乘。及诸一切新发心菩萨。其数凡有十恒河沙。皆得本心。远尘离垢。获法眼净。性比丘尼。闻说偈已。成阿罗汉。无量众生。皆发无等等阿耨多罗三藐三菩提心。

　　阿难整衣服。望大众中。合掌顶礼。心迹圆明。悲欣交集。欲益未来诸众生故。稽首白佛。大悲世尊。我今已悟成佛法门。是中修行。得无疑惑。常闻如来说如是言。自未得度。先度人者。菩萨发心。自觉已圆。能觉他者。如来应世。我虽未度。愿度末劫一切众生。世尊。此诸众生。去佛渐远。邪师说法。如恒河沙。欲摄其心。入三摩地。云何令其安立道场。远诸魔事。于菩提心得无退屈。

　　尔时。世尊于大众中。称赞阿难。善哉善哉。如汝所问。安立道场。救护众生末劫沉溺。汝今谛听。当为汝说。

　　阿难大众。惟然奉教。

　　佛告阿难。汝常闻我毗奈耶中。宣说修行三决定义。所谓。摄心为戒。因戒生定。因定发慧。是则名为。三无漏学。阿难。云何摄心。我名为戒。若诸世界六道众生。其心不淫。则不随其生死相续。汝修三昧。本出尘劳。淫心不除。尘不可出。纵有多智。禅定现前。如不断淫。必落魔道。上品魔王。中品魔民。下品魔女。彼等诸魔。亦有徒众。各各自谓成无上道。我灭度后。末法之中。多此魔民。炽盛世间。广行贪淫。为善知识。令诸众生。落爱见坑。失菩提路。汝教世人。修三摩地。先断心淫。是名如来先佛世尊。第一决定清净明诲。是故。阿难。若不断淫。修禅定者。如蒸沙石。欲其成饭。经百千劫。只名热沙。何以故。此非饭本。石沙成故。汝以淫身。求佛妙果。纵得妙悟。皆是淫根。根本成淫。轮转三途。必不能出。如来涅槃。何路修证。必使淫机身心俱断。断性亦无。于佛菩提斯可希冀。如我此说。名为佛说。不如此说。即波旬说。阿难。又诸世界六道众生。其心不杀。则不随其生死相续。汝修三昧。本出尘劳。杀心不除。尘不可出。纵有多智。禅定现前。如不断杀。必落神道。上品之人。为大力鬼。中品即为飞行夜叉。诸鬼帅等。下品尚为地行罗刹。彼诸鬼神。亦有徒众。各各自谓成无上道。我灭度后。末法之中。多此神鬼。炽盛世间。自言食肉得菩提路。阿难。我令比丘食五净肉。此肉皆我神力化生。本无命根。汝婆罗门。地多蒸湿。加以沙石。草菜不生。我以大悲神力所加。因大慈悲。假名为肉。汝得其味。奈何如来灭度之后。食众生肉。名为释子。汝等当知。是食肉人。纵得心开似三摩地。皆大罗刹。报终必沉生死苦海。非佛弟子。如是之人。相杀相吞。相食未已。云何是人得出三界。汝教世人。修三摩地。次断杀生。是名如来先佛世尊。第二决定清净明诲。是故。阿难。若不断杀。修禅定者。譬如有人自塞其耳。高声大叫。求人不闻。此等名为欲隐弥露。清净比丘。及诸菩萨。于歧路行。不踏生草。况以手拔。云何大悲。取诸众生血肉充食。若诸比丘。不服东方丝绵绢帛。及是此土靴覆裘毳。乳酪醍醐。如是比丘。于世真脱。酬还宿债。不游三界。何以故。服其身分。皆为彼缘。如人食其地中百谷。足不离地。必使身心。于诸众生。若身身分。身心二途。不服不食。我说是人。真解脱者。如我此说。名为佛说。不如此说。即波旬说。阿难。又复世界六道众生。其心不偷。则不随其生死相续。汝修三昧。本出尘劳。偷心不除。尘不可出。纵有多智。禅定现前。如不断偷。必落邪道。上品精灵。中品妖魅。下品邪人。诸魅所著。彼等群邪。亦有徒众。各各自谓成无上道。我灭度后。末法之中。多此妖邪。炽盛世间。潜匿奸欺。称善知识。各自谓已得上人法。詃惑无识。恐令失心。所过之处。其家耗散。我教比丘循方乞食。令其舍贪。成菩萨道。诸比丘等。不自熟食。寄于残生。旅泊三界。示一往还。去已无返。云何贼人。假我衣服。裨贩如来。造种种业。皆言佛法。却非出家具戒比丘。为小乘道。由是疑误无量众生。堕无间狱。若我灭后。其有比丘。发心决定修三摩提。能于如来形像之前。身燃一灯。烧一指节。及于身上爇一香炷。我说是人。无始宿债。一时酬毕。长揖世间。永脱诸漏。虽未即明无上觉路。是人于法。已决定心。若不为此舍身微因。纵成无为。必还生人。酬其宿债。如我马麦。正等无异。汝教世人。修三摩地。后断偷盗。是名如来先佛世尊。第三决定清净明诲。是故。阿难。若不断偷。修禅定者。譬如有人。水灌漏卮。欲求其满。纵经尘劫。终无平复。若诸比丘。衣钵之余。分寸不畜。乞食余分。施饿众生。于大集会。合掌礼众。有人捶詈。同于称赞。必使身心二俱捐舍。身肉骨血。与众生共。不将如来不了义说。回为已解。以误初学。佛印是人。得真三昧。如我所说。名为佛说。不如此说。即波旬说。阿难。如是世界六道众生。虽则身心无杀盗淫。三行已圆。若大妄语。即三摩提不得清净。成爱见魔。失如来种。所谓。未得谓得。未证言证。或求世间尊胜第一。谓前人言。我今已得须陀洹果。斯陀含果。阿那含果。阿罗汉道。辟支佛乘。十地。地前诸位菩萨。求彼礼忏。贪其供养。是一颠迦。销灭佛种。如人以刀断多罗木。佛记是人。永殒善根。无复知见。沉三苦海。不成三昧。我灭度后。敕诸菩萨。及阿罗汉。应身生彼末法之中。作种种形。度诸轮转。或作沙门。白衣居士。人王宰官。童男童女。如是乃至淫女寡妇。奸偷屠贩。与其同事。称叹佛乘。令其身心。入三摩地。终不自言。我真菩萨。真阿罗汉。泄佛密因。轻言未学。惟除命终。阴有遗付。云何是人。惑乱众生。成大妄语。汝教世人。修三摩地。后复断除诸大妄语。是名如来先佛世尊。第四决定清净明诲。是故。阿难。若不断其大妄语者。如刻人粪。为栴檀形。欲求香气。无有是处。我教比丘直心道场。于四威仪。一切行中。尚无虚假。云何自称得上人法。譬如穷人。妄号帝王。自取诛灭。况复法王。如何妄窃。因地不直。果招纡曲。求佛菩提。如噬脐人。欲谁成就。若诸比丘。心如直弦。一切真实。入三摩提。永无魔事。我印是人。成就菩萨无上知觉。如我所说。名为佛说。不如此说。即波旬说。

英文版楞严经：Chapter 6

　　（Avalokitesvara's Dharma-Gate -- Enlightened through the gateway of ear:）

　　Then Avalokitesvara(Contemplator of the World's Sounds) Bodhisattva arose from his seat, bowed at the Buddha's feet, and said to the Buddha:

　　“Bhagavan, I remember when, as many eons ago as there are sand grains in the Ganges, there was a Buddha in the world named Contemplator of the World's Sounds. I aroused the Bodhi-Heart while with that Buddha, who taught me to enter Samadhi through a process of hearing and reflecting.”

　　“Initially, I entered into the flow of hearing and forgot the place of entry. Since both that place and the entry were quiet, the two attributes of motion and stillness cancelled each other out and did not arise. After that, gradually advancing, the hearing and what was heard both disappeared. Once the hearing was ended, there was nothing to rely on, and both awareness and its objects became empty. When the emptiness of awareness was ultimately perfected, emptiness and what was being emptied then also ceased to be. With arising and ceasing gone, tranquility was revealed.”

　　“Suddenly I transcended the worldly and transcendental, and a perfect brightness prevailed throughout the ten directions. I obtained two supreme states. First, I united above with the fundamental wonderfully enlightened mind of all the Buddhas of the ten directions, and gained a strength of compassion equal to that of all Buddhas, Tathagatas. Second, I united below with all beings in the six paths, and gained a kind regard for all living beings.”

　　“Bhagavan, because I served and made offerings to the Tathagata Contemplator of Sounds, I received from that Tathagata a transmission of the Vajra Samadhi of All Being like an Illusion as One becomes Permeated with Hearing and Cultivates Hearing. Because I gained a strength of compassion equal to that of all Buddhas, the Tathagatas, I attained thirty-two response-bodies and entered all lands.”

　　“Bhagavan, if Bodhisattvas enter Samadhi and progress in their cultivation until they end outflows and display the perfection of superior understanding, I will appear in the body of a Buddha and speak Dharma for them, causing them to attain liberation.”

　　“If those who are studying are tranquil and have wonderful clarity and display the perfection of superior magnificence, I will appear before them in the body of a Solitarily Enlightened One and speak Dharma for them, causing them to attain liberation.”

　　“If those who are studying have severed the twelve causal conditions, and, having severed those conditions, reveal a supreme nature, and display the perfection of magnificence, I will appear before them in the body of One Enlightened to Conditions and speak Dharma for them, causing them to attain liberation.”

　　“If those who are studying have attained the emptiness of the Four Truths, and, through cultivation of the Way, can enter tranquility and display the perfection of the magnificent nature, I will appear before them in the body of a Hearer and speak Dharma for them, causing them to attain liberation.”

　　“If beings wish to have clear and awakened minds and so do not indulge mundane desires, wishing to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation.”

　　“If beings wish to be the heavenly rulers and lead heavenly beings, I will appear before them in the body of Shakra and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings wish to attain physical self mastery and to roam throughout the ten directions, I will appear before them in the body of a god from the Heaven of Self-mastery and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings wish to attain physical self-mastery and fly through space, I will appear before them in the body of a god from the Heaven of Great Self-mastery and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings are fond of ruling over ghosts and spirits in order to rescue and protect their nations, I will appear before them in the body of a great heavenly general and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings like to govern the world in order to protect beings, I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings enjoy being born in the heavenly palaces and commanding ghosts and spirits, I will appear before them in the body of a prince from the kingdoms of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings would like to be kings of people, I will appear before them in the body of a human king and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings enjoy being heads of clans whom those of the world respect and yield to, I will appear before them in the body of an elder and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings delight in discussing the classics and keeping themselves lofty and pure, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings enjoy governing the country and handling matters of state, I will appear before them in the body of an official and speak Dharma for them, enabling them to accomplish their wish.”

　　“If beings like divination and incantations and wish to guard and protect themselves, I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish.”

　　“If men who are fond of study and want to leave the home life and uphold the precepts and rules, I will appear before them in the body of a Bhikshu and speak Dharma for them, enabling them to accomplish their wish.”

　　“If women who are fond of study and would like to leave the home life and hold the pure precepts, I will appear before them in the body of a Bhikshuni and speak Dharma for them, enabling them to accomplish their wish.”

　　“If men delight in upholding the five precepts, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish. If women wish to hold the five precepts, I will appear before them in the body of an upasika and speak Dharma for them, enabling them to accomplish their wish.”

　　“If women want to govern internal affairs of household or country, I will appear before them in the body of a queen, noblewoman, or a tutor of court ladies and speak Dharma for them, enabling them to accomplish their wish.”

　　“If young men wish to remain pure, I will appear before them in the body of a virgin youth and speak Dharma for them, enabling them to accomplish their wish.”

　　“If maidens want to remain virgins and do not wish to marry, I will appear before them in the body of a virgin maiden and speak Dharma for them, enabling them to accomplish their wish.”

　　“If heavenly beings wish to escape their heavenly destiny, I will appear before them in the body of a god and speak Dharma for them, enabling them to accomplish their wish.”

　　“If dragons want to quit their lot of being dragons, I will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish.”

　　“If yakshas want to get out of their present fate, I will appear before them in the body of a yaksha and speak Dharma for them, enabling them to accomplish their wish.”

　　“If gandharvas wish to be freed from their destiny, I will appear before them in the body of a gandharva and speak Dharma for them, enabling them to accomplish their wish.”

　　“If asuras wish to be liberated from their destiny, I will appear before them in the body of an asura and speak Dharma for them, enabling them to accomplish their wish.”

　　“If kinnaras wish to transcend their fate, I will appear before them in the body of a kinnara and speak Dharma for them, enabling them to accomplish their wish.”

　　“If mahoragas wish to be freed from their destiny, I will appear before them in the body of a mahoraga and speak Dharma for them, enabling them to accomplish their wish.”

　　“If human beings like being people and cultivating, I will appear before them in a human body and speak Dharma for them, enabling them to accomplish their wish.”

　　“If non-humans, whether with form or without form, whether with thought or without thought, long to be freed from their destiny, I will appear before them in the body like theirs and speak Dharma for them, enabling them to accomplish their wish.”

　　“These are called the wonderfully pure thirty-two response-bodies that enter into all lands. They come into being through the effortless wonderful strength and self-mastery of the Samadhi of Becoming Permeated with Hearing and Cultivating Hearing.”

　　“Bhagavan, also due to the effortless wonderful strength of this Vajra Samadhi of Becoming Permeated with Hearing and Cultivating Hearing, I have a kind empathy for all beings in the six paths throughout the ten directions and the three periods of time. Based on my physical and mental accomplishments, I can cause beings who encounter bodies of mine to receive the meritorious virtues of fourteen kinds of fearlessness.”

　　First: because I do not contemplate sounds themselves, but rather the contemplator, I can enable beings throughout the ten directions who are suffering and in distress to attain liberation by ccontemplating their sounds ofreciting my name.

　　“Second: since I am able to turn my knowledge and views inward, I can keep beings who are caught in a raging fire from being burned.”

　　“Third: since I am able to turn my contemplation and listening inward, I can keep beings who are floundering in deep water from being drowned.”

　　“Fourth, since my false thinking is cut off and my mind is without thoughts of killing or harming, I can keep beings who enter the territory of ghosts from being harmed.”

　　“Fifth: since I am permeated with hearing and have realized what hearing is, so that the six sense-organs have dissolved and returned to become identical with hearing, I can keep beings from being wounded, by causing the knives to break into pieces. I can cause swords to have no more effect than if they were to slice into water, or if one were to blow upon light.”

　　“Sixth: since my hearing has become permeating and my essential energy bright, light pervades the Dharma Realm so that absolutely no darkness remains. Then I can keep beings safe from yakshas, rakshasas, kumbhandas, pishachas, and putanas by causing the ghosts to be unable to see them even if they come close to them.”

　　“Seventh: since the nature of sound has completely melted away and through contemplation my hearing has returned to itself, leaving involvement with false and defiling sense-objects, I can free beings from the locks of cangues and fetters.”

　　“Eighth: when sound is gone and the hearing is perfected, an all-pervasive power of compassion arises, and I keep beings who are travelling a dangerous road from being robbed by robbers.”

　　“Ninth: when hearing permeates, a separation from defiling objects occurs so that forms no longer act as thieves. Then I can enable with lust to leave greed and desire far behind.”

　　“Tenth: when sound is so pure that there is no defiling object, the sense-organ and the external state are perfectly fused, and nothing is matched to anything else. Then I can enable beings who are full of rage and hate to stop being hateful.”

　　“Eleventh: when the defiling objects have gone, a light spirals, and the Dharma Realm and the body and mind are like crystal, transparent and unobstructed. Then I can enableall dark and dull-witted beings whose natures are obstructed—all atyantikas—to forever be free from stupidity and darkness.”

　　“Twelfth: when form dissipates and returns to the hearing, then unmoving within the unmoving Bodhimanda I can travel among beings without disturbing anything in their worlds. I can go through the ten directions making offerings to as many Buddhas, Tathagatas, as there are atoms of universe. Beside each Buddha I become a Dharma Prince, and I can enable childless beings throughout the Dharma Realm who wish to have sons to be blessed with meritorious, virtuous, and wise sons.”

　　“Thirteenth: with perfect penetration of the six sense-organs, the light and what is illumined are not two. Encompassing the ten directions, a great perfect mirror stands in the Empty Treasury of the Tathagata. I inherit the secret Dharma-doors of as many Tathagatas as there are atoms of universe throughout the ten directions, receiving them without loss. I can enable childless beings throughout the Dharma Realm who seek daughters to be blessed with lovely daughters who are upright, virtuous, and compliant and whom everyone cherishes and respects.”

　　“Fourteenth: In this three-thousand-great-thousand world system with its billions of suns and moons, as many Dharma princes as there are grains of sands in sixty-two Ganges Rivers appear in the world, cultivate the Dharma, and act as models in order to teach and transform beings. They comply with beings by means of expedients and wisdom, in different ways for each.”

　　“However, because I have obtained the perfect penetration of the sense-organ and have discovered the wonder of the ear-entrance, after which my body and mind subtly and miraculously included all of the Dharma Realm, I can enable beings who uphold my name to obtain as much merit and virtue as would be obtained by a person who upheld the names of all those Dharma princes as many as the grains of sand in sixty-two Ganges Rivers. Bhagavan, the merit of my one name is the same as those many other names, because from my cultivation I have obtained true and perfect penetration. These are called the fourteen powers of bestowing fearlessness; with them I bless living beings.”

　　“Moreover, Bhagavan, because I obtained perfect penetration and cultivated the unsurpassed path to certification, I also became endowed with four inconceivable and effortless wonderful virtues.”

　　“First: due to my attaining the miraculous wonder of hearing the mind, the essence of mind was liberated from the organ and states of hearing. Therefore, there was no distinction among seeing, hearing, sensation, knowing, and so forth. The enlightenment became a single, perfect fusion, pure and precious enlightenment. For that reason, I am able to manifest many wonderful appearances and can proclaim boundless secret holy mantras. Among those, I may appear with one head, three heads, five heads, seven heads, nine heads, eleven heads, and so forth, including a hundred and eight heads, a thousand heads, ten thousand heads, or eighty-four thousand vajra heads; two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen arms, or twenty arms, twenty-four arms, and so forth until there may be a hundred and eight arms, a thousand arms, ten thousand arms, or eighty-four thousand mudra arms; two eyes, three eyes, four eyes, nine eyes, and so forth including a hundred and eight eyes, a thousand eyes, ten thousand eyes, or eighty-four thousand pure and precious eyes, sometimes compassionate, sometimes awesome, sometimes in Samadhi, sometimes displaying wisdom to rescue and protect living beings so that they may attain great self-mastery.”

　　“Second: Due to my hearing and consideration having escaped the six defiling objects, just as a sound passes over a wall, they could no longer be hindered. For that reason I have the wonderful ability to manifest shape after shape and to recite mantra upon mantra. These shapes and these mantras dispel the fears of living beings. Therefore, throughout the ten directions, in lands as many as atoms of universe, I am known as one who bestows fearlessly.”

　　“Third: due to my cultivation of fundamental, wonderful, perfect penetration and purification of the sense-organ, anywhere I go in any world I can inspire beings to offer up their lives and valuables to seek my sympathy.”

　　“Fourth: Due to my obtaining the Buddhas' mind and being certified as having attained the ultimate end, I can make offerings of rare treasures to the Tathagatas of the ten directions and to beings in the six paths throughout the Dharma Realm. If beings seek a spouse, they can obtain a spouse. If they seek children, they can have children. Seeking Samadhi, they obtain Samadhi; seeking long life, they obtain long life, and so forth to the extent that if they seek the great Nirvana, they obtain great Nirvana.”

　　“The Buddha asks about perfect penetration. From the gateway of the ear, I obtained a perfect and illumining Samadhi that allowed me to respond at ease to beings' minds. By entering the flow back to the nature and obtaining Samadhi, I accomplished Bodhi. That is the foremost means.”

　　“Bhagavan, that Buddha, the Tathagata, praised me as having obtained well the Dharma-door of perfect penetration. In the great assembly he bestowed a prediction upon me and the name Contemplator of the World's Sounds. Due to my contemplation and listening being perfectly clear throughout the ten directions, the name Contemplator of the World's Sounds pervades all the realms of the ten directions.”

　　Then the Bhagavan upon his Lion's Throne emitted simultaneously from his five extremities a radiant light which shone far throughout the ten directions to anoint the crowns of as many Tathagatas and Dharma Prince Bodhisattvas as there are motes of dust. All those Tathagatas also emitted from their five extremities radiant lights which were as numerous as atoms of universe and which came from the various directions to anoint the crown of the Buddha as well as the crowns of all the great Bodhisattvas and Arhats in the assembly. Groves, trees, pools, and ponds all proclaimed the sound of Dharma. The lights blended and criss-crossed like a jeweled silken net. Everyone in the great assembly experienced this unprecedented event and attained the Vajra Samadhi. Then the heavens rained down hundreds of precious lotus flowers of variegated combinations of blue, yellow, red, and white. All the space in the ten directions turned the colors of the seven gems. This Saha world, the great earth itself along with the mountains and rivers disappeared totally, and all that could be seen were lands as numerous as atoms of universe coming together as one realm. Pure praises in song and chant were spontaneously heard everywhere in celebration.

　　Then the Tathagata said to Dharma Prince Manjushri, “You should now contemplate these twenty-five great Bodhisattvvas and Arhats who are beyond study. Each has explained the initial expedient in his accomplishment of the Way. All say they have cultivated to true and actual perfect penetration. Their cultivation is equal without distinctions of superior and inferior or earlier and later. I now wish to cause Ananda to become enlightened, and so I ask which of these twenty-five practices is appropriate to his faculties, and which will be, after my extinction, the easiest expedient door for beings of this realm to enter in order to accomplish the Bodhisattva vehicle and seek the unsurpassed Way.”

　　Dharma Prince, Manjushri, receiving the Buddha's compassionate instruction, arose from his seat, bowed at the Buddha's feet, and, basing himself on the Buddha's stateliness and sacrosanctity, spoke verses to the Buddha:

　　“The sea of enlightenment in its nature is perfect and clear.

　　Complete, distinct Bodhi is its miraculous source.

　　But when basic brightness shone so that objects appeared,

　　With objects' existence, the nature's brilliance faded.

　　Confusion about falseness brings about emptiness.

　　Relying on emptiness, worlds coming into being.

　　Thoughts settle, forming countries.

　　Consciousness becomes beings.

　　The emptiness created within great enlightenment,

　　Is like a single bubble in all the sea.

　　Beings subject to outflows and lands like fine dust motes,

　　All emerge out of empty space.

　　Just as the bubble bursts, so too, space never existed.

　　How much the less the three states of being!

　　Returning to the source, the nature is not two.

　　Many are the entrances through expedients;

　　The sagely nature permeates them all.

　　Whether compliant or adverse, all situations are expedient.

　　Those who initially resolve to enter Samadhi,

　　Progress slow or fast according to the method selected.

　　Forms are defiled objects created from thought.

　　They cannot be discerned by the essence of mind.

　　How can something not clearly discernible

　　Be used to gain perfect penetration?

　　In sounds, language is intermingled.

　　But the meaning in a word, a name, a phrase,

　　In such that no single one can included them all.

　　How can that be used to reach perfect penetration?

　　Awareness of smells comes through contact with them.

　　Apart from them, one does not know that they exist.

　　Since sensation of them is not constant,

　　How can that be used to reach perfect penetration?

　　Flavors are not to us fundamental by nature.

　　They only exist when there is something to taste.

　　Since this sensation is not perpetual,

　　How can that be used to reach perfect penetration?

　　Touch becomes clear only when something is touched.

　　Without an object there can be no contact.

　　Since contact and separation fluctuate,

　　How can that be used to reach perfect penetration?

　　Dharmas are know as internal defiling dust.

　　Reckoned as defiling dust, they are certainly sense objects.

　　Involvement of subject and object cannot be pervasive;

　　How can that be used to reach perfect penetration?

　　Although seeing itself is lucid and penetrating,

　　Clearly discerning in front, it cannot discern behind.

　　Ever reaching only half the four directions,

　　How can that be used to reach perfect penetration?

　　The nose's breath penetrates in and out.

　　But in the rests between there is no air.

　　These interruptions render it inconsistent.

　　How can that be used perfect penetration?

　　The tongue is not an organ without a function;

　　Flavors form the source of its sensation.

　　When flavors cease, it knows nothing at all.

　　How can that be used to reach perfect penetration?

　　It is the same for the body as for objects of touch.

　　Neither can be regarded as a perfect awareness.

　　With defined and limited invisible divisions,

　　How can that be used to reach perfect penetration?

　　Mental knowledge is a mass of deliberating.

　　What it perceives is never profound insight.

　　Unable to get beyond reflection and thought,

　　How can that be used to reach perfect penetration?

　　The seeing-consciousness combines three aspects.

　　Probe its origin: it has no appearance.

　　Since its very substance is variable,

　　How can that be used to reach perfect penetration?

　　The essence of hearing penetrates the ten directions,

　　For those who have already developed great causes,

　　Those of initial resolve cannot enter this way.

　　How can that be used to reach perfect penetration?

　　Reflecting on the nose is a provisional method.

　　It only serves to gather in and settle the mind.

　　Once settled, the mind is simply still.

　　How can that be used to reach perfect penetration?

　　Those of former accomplishment enlightened by

　　Speaking Dharma through the medium of language,

　　But since words and phrases are not free of outflows,

　　How can that be used to reach perfect penetration?

　　Refraining from transgressions only controls the body.

　　For one lacking a body, there is nothing to restrain.

　　Since its source is not all-pervasive,

　　How can that be used to reach perfect penetration?

　　Spiritual penetrations are based on past causes.

　　What connection have they with distinguishing dharmas?

　　Conditioned thought is not apart from things.

　　How can that be used to reach perfect penetration?

　　One may contemplate the nature of earth,

　　But it is firm and solid, not penetrable.

　　Whatever is conditioned is not the sagely nature.

　　How can that be used to reach perfect penetration?

　　One may contemplate the nature of water,

　　But such mental reflection is not the true and real.

　　This state of suchness is not an enlightened view.

　　How can that be used to reach perfect penetration?

　　One may contemplate the nature of fire,

　　But admitting dislike is not true renunciation.

　　This expedient cannot be one for beginners.

　　How can that be used to reach perfect penetration?

　　One may contemplate the nature of wind,

　　But movement and stillness are not non-dual.

　　Duality cannot bring highest enlightenment.

　　How can that be used to reach perfect penetration?

　　One may contemplate the nature of emptiness 。

　　But its aspect is murky and dull, lacking awareness.

　　Whatever is unaware is different from Bodhi.

　　How can that be used to reach perfect penetration?

　　One may contemplate the nature of consciousness;

　　Yet one is regarding a consciousness that is not eternal.

　　Even the thought of it is empty and false.

　　How can that be used to reach perfect penetration?

　　All activities are impermanent;

　　So, too, mindfulness has its origin in arising and ceasing.

　　Since at any given time the factors propelling cause and effect differ,

　　How can that be used to reach perfect penetration?

　　I now inform the Bhagavan,

　　The Buddha appearing in the Saha world:

　　In this land the true substance of teaching

　　Resides in hearing the sounds purely.

　　If one wants to attain Samadhi,

　　Hearing is the best way to enter.

　　Apart from suffering, liberation is found.

　　How excellent is he who contemplates the world's sounds!

　　Throughout eons as numerous as Ganges' sands.

　　He enters Buddhalands as many as fine dust motes.

　　Obtaining great power of self-mastery,

　　He bestows fearlessness on living beings.

　　Wonderful is the sound of Contemplator of the World's Sounds,

　　A pure sound, like the ocean's roar.

　　He saves the world and brings peace to all within it.

　　He has transcended the world, and his attainment is eternal.

　　I now evaluate, Tathagata,

　　What the Contemplator of Sounds has just explained:

　　Consider someone in a quiet place, who,

　　When drums are rolled throughout the ten directions,

　　Can hear at once the sounds from all ten locations.

　　That is actual true perfection.

　　The eyes cannot see through solid forms.

　　The mouth and the nose are much the same.

　　The body registers awareness only through contact.

　　The mind, tangled in thoughts, lacks clear connections.

　　Sounds can be heard even through solid walls.

　　The ears can listen to things both near and far.

　　None of the other five organs can match this.

　　It, then, is penetrating true and real.

　　The nature of sounds is based in motion and stillness.

　　One hears according to whether there is sound.

　　With no sound, there is said to be no hearing.

　　But this does not mean that the hearing-nature is gone.

　　In the absence of sound, the nature is not ended;

　　Nor does it arise in the presence of sound.

　　Entirely beyond arising and ceasing.

　　It is, then, truly eternal.

　　Ever-present, even in dream-thinking,

　　It does not disappear when conditions and thought are gone.

　　Enlightened, this contemplation transcends cognition,

　　Reaching beyond both the body and the mind.

　　Now, in the Saha world, the theory of sounds

　　Has been proclaimed and understood.

　　Yet beings are confused about the source of hearing.

　　They follow sounds and so turn and flow.

　　Ananda's power to remember was exceptional;

　　Yet he fell prey to a deviant plot.

　　Was it not from heeding sounds that he was nearly lost?

　　By turning back the flow, one will be above falseness.

　　Ananda, listen attentively:

　　I rely upon the Buddha's mighty power,

　　In describing to you the Vajra King,

　　A Samadhi inconceivable that is like an illusion.

　　It is the true mother of all Buddhas.

　　You may hear the secret Dharma-doors

　　Of Buddhas as numerous as atoms of universe,

　　But without first renouncing desire and outflows,

　　You may amass learning, and still make mistakes.

　　You exploit learning to uphold the Buddhahood of the Buddhas.

　　Why don't you try to hear your own hearing?

　　Hearing does not arise spontaneously;

　　It gets its name due to sounds.

　　But when hearing returns and is free of sound,

　　What does one call that which is set free?

　　As soon as one sense-organ returns to the source,

　　All the six are liberated.

　　Sight and hearing are like an illusory covering.

　　The triple realm, a vision of flowers in space.

　　When hearing reverts, the covering of the sense-organs is gone.

　　The defiling dust gives way to pure and perfect insight.

　　With ultimate purity, the light is penetrating.

　　A stillness shines and includes within it all of emptiness 。

　　Looking at the world from this point of view,

　　Everything that happens is just like a dream.

　　Matangi's daughter, too, is part of the dream.

　　Who was able, then, to physically detain you?

　　Consider a shadow puppeteer at work,

　　Making the dolls seem as real as people.

　　Although one sees them move about freely,

　　They are really governed by a set of strings.

　　Cease operating the controls and they become still.

　　The entire illusion was never really there.

　　The six sense-organs are also thus.

　　At first there was one essential brightness.

　　Which split into a six-fold combination.

　　If but one part ceases and returns,

　　All six functions will stop as well.

　　Responding to a thought, defiling objects vanish,

　　Becoming pure and wonderful perfect brightness 。

　　If there is residual defilement, one must still study.

　　When the brightness is ultimate, one becomes a Tathagata.

　　Ananda, and everyone in the great assembly,

　　Turn around your mechanism for hearing.

　　Return the hearing to hear your own nature

　　The nature will become the supreme Way.

　　That is what perfect penetration really means.

　　That is the gateway entered by Buddhas as many as dust motes.

　　That is the one path leading to Nirvana.

　　Tathagatas of the past perfected this method.

　　Bodhisattvas now merge with this total brightness.

　　People of the future who study and practice

　　Will also rely on this Dharma.

　　Through this method I, too, have been certified.

　　Contemplator of the World's Sounds Bodhisattva was not the only one.

　　The Buddha, the Bhagavan,

　　Inquired of me which expedient,

　　Would save those in the final eon

　　Who seek to escape the mundane world,

　　And perfect the mind of Nirvana:

　　The best way is to contemplate the sounds of the world.

　　All the other kinds of expedients

　　Require the stateliness and sacrosanctity of the Buddha.

　　In some cases they bring immediate transcendence,

　　But they are not the customary means of practice,

　　Spoken for those of shallow and deep roots alike.

　　I bow to the Tathagatas and the Tripitaka

　　And to those inconceivable Ones with no outflows,

　　Trusting they will aid those in the future,

　　So that no one will doubt this method.

　　It is an expedient easy to master; an appropriate teaching for Ananda

　　And for those floundering in the final age.

　　They should use the ear organ to cultivate

　　A perfect penetration surpassing all others

　　That is the way to the true mind.”

　　Thereupon, Ananda and all in the great assembly experienced a clarity of body and mind upon receiving such profound instruction. They contemplated the Buddha's Bodhi and Parinirvana like someone who, having travelled far on business, knows that he is on the road home, although he has not yet returned completely. Throughout the entire assembly, the gods, dragons, and all the eightfold division, those of the two vehicles who were not yet beyond study, as well as all the Bodhisattvas of initial resolve, as numerous as the sands in ten Ganges Rivers, found their fundamental mind and, far removed from dust and defilement, attained the purity of the Dharma eye. The Bhikshuni Nature attained Arhatship after hearing this verse, and limitless beings aroused the matchless, unequaled heart of Anuttara-Samyak-Sambodhi.

　　（The four clear and decisive instructions on purity:）

　　Ananda straightened his robes and then, in the midst of the assembly, placed his palms together and bowed. His mind was perfectly clear, and he felt a mixture of joy and sorrow. His intent was to benefit beings of the future as he made obeisance and said to the Buddha, “Greatly Compassionate Bhagavan. I have already awakened and attained this Dharma-door for becoming a Buddha, and I can cultivate it without the slightest doubt. I have often heard the Tathagata say, ‘Save others first; then save yourself. That is the aspiration of a Bodhisattva. Once your own enlightenment is perfected, then you can enlighten others. That is the way the Tathagatas respond to the world.’ Although I am not yet saved, I vow to save all beings of the Dharma-ending Age.

　　”Bhagavan, those beings are from the Buddha's time, and there will be as many deviant teachers propounding their teachings as there are sand grains in the Ganges. I want to enable those beings to collect their thoughts and enter Samadhi. How can I cause them to reside peacefully in a Way-place, far away from exploits of demons, and be irreversible in their resolve for Bodhi?“

　　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)。“

　　”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)。“

　　”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)。“

　　”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)。“