Shurangama Qingx (zi-1)

Hitt sii, Ananda qapp juui dairjiongr tniax diyc Vuddyy ee kaisi qapp qawsi, sintew qapp simlai longxx an'unw qycc vinghyy. Sniu diyc an' busiw ixlaii dyrr sitlyc vunxsimx, cywzin siogdinn, liac huanwngiaw jyr jinsit, qinaxzit kaigno bersux prangw .qnir ee ginxaw hutzenn duw diyc ju'air ee laurbuw. Inx habjiongw qra Vuddyy qnialew, hibang Zulaii henxbingg srinx qapp simx ee jinx, qew, hix, sit, duwhen snix qapp bet ixqip byy snix qapp byy bet jitt nng jiongw tangx kexhuad bingtongx ee jinsingr.

(Shurangama Sutra, Volume 2 --1)

When Ánanda and the great assembly heard the Buddha’s instructions, they became peaceful and composed both in body and mind. They recollected that since time without beginning, they had strayed from their fundamental true mind by mistakenly taking the shadows of the differentiations of conditioned defilements to be real. Now on this day as they awakened, they were each like a lost infant who suddenly finds its beloved mother. They put their palms together to make obeisance to the Buddha. They wished to hear the Thus Come One enlighten them to the dual nature of body and mind, of what is false, of what is true, of what is empty and what is existent, and of what is subject to production and extinction and what transcends production and extinction.

  

(楞嚴經卷第二之1)

爾時阿難及諸大眾。聞佛示誨身心泰然。念無始來失却本心。妄認緣塵分別影事。今日開悟如失乳兒忽遇慈母。合掌禮佛。願聞如來顯出身心真妄虛實。現前生滅與不生滅二發明性。

Shurangama Qingx (id-28)

Zulaii jurr anxnex an' vacvyw-lunn jiangw-diongx cud jit jua vyxqngx vuex duiww Ananda ee jniawvingg. Hitt sii, Ananda uat tauu hiongr jniawvingg knuar. Ix qycjaiww vangwsia cud jit jua qngx vuex duiww Ananda dywvingg. Ananda iurqycc uat tauu hiongr dywvingg knuar.

Vuddyy qra Ananda qongw, "Liw ee tauu qinaxzit inhyy uat dinxdang?"

Ananda qongw, "Guaw knuar diyc Zulaii huad cud bixbiau ee vyxqngx vuex duiww guaw ee jyxiurvingg, mrjiacc knuar dywvingg qycc knuar jniawvingg, tauu qaqi dyrr e dinxdang."

"Ananda! Liw uirdiyhh knuar Vut ee qngx, tauu dywvingg qapp jniawvingg uat dinxdang. Si liw ee tauu dinxdang, iacc si qnir ee vunxsingr decc dinxdang?"

"Sewjunx! Guaw ee tauu qaqi dinxdang. Acc guaw qnir ee vunxsingr byy jit sii dniardiyc, beh anwjnuaw qongw decc dinxdang?"

Vuddyy qongw, "Byy m driyc."

Dyrr anxnex, Zulaii qra soxu dairjiongr qongw, "Narr qycc u jiongwsingx qra e dinxdang :ee qiyr jyr din'aix, qra be dniardiyc :ee qiyr jyr kxeh, linw knuar Ananda tauu qaqi dinxdang, qnir ee vunxsinx be duer lecc dinxdang. Qycc liw knuar guaw ee ciuw qaqi kuix .kuix qapp hap uaw .laii, qnir ee vunxsinx vingrr byy tenw .kuix iacc kud zip. Jnuaxngiu linw jitmaw qra dinxdang :ee knuar jyr si srinx, qra dinxdang :ee knuar jyr si qxingw? An' kixtauu qaur lorbuew, simx simx liam liam :ee dyrr si snix cud qapp bet .kir, suacc sitlyc jinsimx jursingr. Qniavangr qeww dendywtauu, jursingr ee vunxsimx jauxjuac, liac kecdinn surbut jyr jurqiw. Dirr lunhuee lairdew lunjuanw marr si qaqi jyr did laii :ee."

(Shurangama Sutra, Volume 1 --28)

Then from his wheeled palm the Thus Come One sent a gem-like ray of light flying to Ánanda’s right.  Ánanda immediately turned his head and glanced to the right.  The Buddha then sent another ray of light to Ánanda’s left.  Ánanda again turned his head and glanced to the left. The Buddha said to Ánanda, "Why did your head move just now?"
 Ánanda said, "I saw the Thus Come One emit a wonderful gem-like light which flashed by my left and right, and so I looked left and right.  My head moved by itself."
"Ánanda, when you glanced at the Buddha’s light and moved your head left and right, was it your head that moved or your seeing that moved?"
"World Honored One, my head moved of itself.  Since my seeing-nature is beyond even cessation, how could it move?"
The Buddha said, "So it is."
Then the Thus Come One told everyone in the assembly, "Normally beings would say that the defiling dust moves and that the transitory guest does not remain.
"You have observed that it was Ánanda’s head moved; yet his seeing did not move.  You also have observed my hand open and close; yet you’re seeing did not stretch or bend.
"Why do you continue to rely on your physical bodies which move and on the external environment which also moves? From the beginning to the end, this causes your every thought to be subject to production and extinction.
"You have lost your true nature and conduct yourselves in upside-down ways. Having lost your true nature and mind, you take objects to be yourself,
and so you cling to revolving on the wheel of rebirth."

 (楞嚴經卷第一之28)

如來於是從輪掌中。飛一寶光。在阿難右。即時阿難。迴首右盼。又放一光。在阿難左。阿難又則迴首左盼。佛告阿難。汝頭今日何因搖動。阿難言。我見如來出妙寶光。來我左右。故左右觀。頭自搖動。阿難。汝盼佛光。左右動頭。為汝頭動。為復見動。世尊。我頭自動。而我見性尚無有止。誰為搖動。佛言如是。於是如來。普告大眾。若復眾生。以搖動者名之為塵。以不住者。名之為客。汝觀阿難頭自動搖。見無所動。又汝觀我手自開合見無舒卷。云何汝今以動為身。以動為境。從始泊終。念念生滅。遺失真性。顛倒行事。性心失真。認物為己。輪迴是中。自取流轉。

Shurangama Qingx (id-27)

Vuddyy qongw, "Byy m driyc."

Liammisii, Zulaii dirr jingwlangg diongx:a auw gnoxlunjnaiw. Auw liauw qycc tenw .kuix, kuix .kuix qycc auw. Ix qra Ananda qongw, "Liw jitmaw knuar diyc sniaw?"

Ananda qongw, "Guaw knuar diyc Zulaii ee vacvyw-lunn ciuxjniuw dirr jingwlangg diongx:a kuix .kuix qycc hap uaw .laii."

Vuddyy qra Ananda qongw, "Liw knuar diyc guaw ee ciuw dirr jingwlangg diongx:a kuix .kuix qycc hap uaw .laii. Si in'ui guaw ee ciuw u kuix u hap, iacc si in'ui liw knuar diyc u kuix u hap?"

Ananda qongw, "Sewjunx ee vyxciuw dirr jingwlangg diongx:a u kuix u hap. Guaw knuar diyc Zulaii ee ciuw qaqi kuix .kuix qycc hap .kiw .laii. M si guaw qnir ee vunxsingr qaqi kuix .kuix, qaqi hap .kiw .laii."

Vuddyy qongw, "Si simxmic decc drang, simxmic diamrjing?"

Ananda qongw, “Vuddyy ee ciuw drang byy tingg. Acc guaw qnir ee vunxsingr iarr byy diamrjing. Dycc jit xee byy dniardiyc?"

Vuddyy qongw, "Byy m driyc."

(Shurangama Sutra, Volume 1 --27)
The Buddha said, "So it is."
Then in the midst of the great assembly the Thus Come One bent his five webbed fingers.  After bending them, he opened them again. After he opened them, he bent them again, and he asked Ánanda, "What do you see now?"
Ánanda said, "I see the Thus Come One’s hand opening and closing in the midst of the assembly, revealing his hundred-jeweled wheeled palms."
The Buddha said to Ánanda, "You see my hand open and close in the assembly.  Is it my hand that opens and closes, or is it your seeing that opens and closes?"
Ánanda said, "The World Honored One’s jeweled hand opened and closed in the assembly.  I saw the Thus Come One’s hand itself open and close while my seeing-nature neither opened nor closed."
The Buddha said, "What moved and what was still?"
Ánanda said, "The Buddha’s hand did not remain at rest.  And since my seeing-nature is beyond even stillness, how could it not be at rest?"
The Buddha said, "So it is."

(楞嚴經卷第一之27)

佛言如是。即時如來。於大眾中。屈五輪指。屈已復開。開已又屈。謂阿難言。汝今何見。阿難言。我見如來百寶輪掌。眾中開合。佛告阿難。汝見我手。眾中開合。為是我手。有開有合。為復汝見。有開有合。阿難言。世尊寶手。眾中開合。我見如來手自開 合。非我見性有開有合。佛言。誰動誰靜。阿難言。佛手不住。而我見性。尚無有靜。誰為無住。佛言如是。

Shurangama Qingx (id-26)

Hitt sii, Ajnatakaundinya kia .kiw .laii qra Vuddyy qongw, "Guaw dnaxx dirr dairjiongr lairdew nihuer siongrr je, qycc dogdok guaw did diyc 'liauxted' ee bingbunn, in'ui u liauxgno 'kecdinn' ee iwbi jiacc tangx laii singjiu qongqyw. Sewjunx! Kyxviw luxkeh dirr luxsia hiyckax, bylun si jiahvng iacc hiyckunr, dirr jiac suah iacc quewmii .quer, hingliw kuanw hyxser qycjaiww hiongr taujingg ee lo kixqniaa, be anzenn druar .lyc .laii. Narr si juxlangg, jurzenn dyrr be kixdingg jenongw. Jiauww anxnex sniu, byy druar :ee qiyr jyr langkeh, druar .lyc .laii .ee qiyr jyr juxlangg. 'kxeh' ee iauwjiw dyrr si be druar .lyc .laii. Qycc cincniu dnaaw lyhho liauw, cingjing ee zidtauu sringx kir qaur tnidingw, zidtauqngx tauwquer pang, duwhen qapp jiywqngx kongdiongx soxu din'aix ee siongwtew. Din'aix e isuaw. Hukongx jigjing be dinxdang. Jiauww anxnex sniu, dingcingx qycc jigjing qiyr jyr kangx, e isuaw :ee qiyr jyr din'aix. Din'aix ee singwjid dyrr si e isuaw."

  

(Shurangama Sutra, Volume 1 --26)

Then Ajnatakaundinya arose and said to the Buddha, "Of the elders now present in the great assembly, only I received the name "Understanding" because I was enlightened to the meaning of transitory defilements and realized the fruition. World Honored One, the analogy can be made of a traveler who stops as a guest at a roadside inn, perhaps for the night or perhaps for a meal.  When he has finished lodging there or when the meal is finished, he packs his baggage and sets out again.  He does not remain there at his leisure.  The host himself, however, does not leave. Considering it this way, the one who does not remain is called the guest, and the one who does remain is called the host.  The transitory guest, then, is the one who does not remain. Again, the analogy can be made to how when the sun rises resplendent on a clear morning, its golden rays stream into a house through a crack to reveal particles of dust in the air.  The dust dances in the rays of light, but the empty space is unmoving. Considering it is that way, what is clear and still is called space, and what moves is called dust.  The defiling dust, then, is that which moves."

(楞嚴經卷第一之26)

時憍陳那起立白佛。我今長老於大眾中獨得解名。因悟客塵二字成果。世尊。譬如行客投寄旅亭。或宿或食。食宿事畢。俶裝前途不遑安住。若實主人自無攸往。如是思惟。不住名客。住名主人。以不住者名為客義。又如新霽。清暘昇天。光入隙中。發明空中諸有塵相。塵質搖動。虛空寂然。如是思惟。澄寂名空搖動名塵。以搖動者名為塵義。

Shurangama Qingx (id-25)

Hitt sii, Sewjunx crunx cud tula mihuebang qngqut ee ciuw, gnoxlunjnaiw tenw .kuix, qawsi Ananda qapp juui dairjiongr qongxx, "Guaw cocox singjiu Vuddy ee sii, dirr Lok-aw Hngg, uirr Ajnatakaundinya dringw go xee bikiu qapp linw sir jiongw derjuw qangxsuad qongxx, 'Itcer jiongwsingx berdangr singjiu Bodhi qapp jniaa jyr Arhat, longxx in'ui hro siogdinn ee huanlyw laii soxx damgno.' Linw hitt jun inhyy kaigno, jitmaw tangx singjiu diwhui singwqyw?"

(Shurangama Sutra, Volume 1 --25)

Then the World Honored One extended his bright hand that is as soft as tula cotton, opened his five webbed fingers, and told Ánanda and the great assembly, "When I first accomplished the Way I went to the Deer Park, and for the sake of Ajnatakaundinya and all five of the Bhikshus, as well as for you of the four-fold assembly, I said, ‘It is because beings are impeded by transitory defilements and afflictions that they do not realize Bodhi or become Arhats.’ At that time, what caused you who have now realized the various fruitions of sage hood to become enlightened?"

(楞嚴經卷第一之25)

爾時世尊舒兜羅綿網相光手開五輪指。誨勅阿難及諸大眾。我初成道於鹿園中。為阿若多五比丘等及汝四眾言。一切眾生不成菩提及阿羅漢。皆由客塵煩惱所誤。汝等當時因何開悟今成聖果。  

Shurangama Qingx (id-24)

Ananda suizenn qycc tniax diyc Vuddyy anxnex qangxsuad, ham' dairjiongr cuir ixx diam diam, simx iauxx bue liauxgno, iauxx decc ngwbang Zulaii juvix huat'imx suanqangw, habjiongw cingsimx kia lehh danxtai Vuddyy juvix ee qawsi. 

(Shurangama Sutra, Volume 1 --24)

Although Ánanda and everyone in the great assembly had heard what was said, their minds had not yet understood, and so they remained silent.  Hoping to hear more of the gentle sounds of the Thus Come One’s teaching, They put their palms together, purified their minds, and stood waiting for the Thus Come One’s compassionate instruction.

(楞嚴經卷第一之24)

阿難雖復得聞是言。與諸大眾口已默然。心未開悟。猶冀如來慈音宣示。合掌清心佇佛悲誨。

Shurangama Qingx (id-23)

Hitt sii Zulaii an' hingkamw ee swastika (bxan .zri) vangwsia cud vyw-qngx. Hitt xee qngsnuar qngx ngiarngia u cingvah jiongw sig, sibhongx cincniu din'aix hiacc je ee Vut Sewqair longxx jiyr .diyc, iarr quanr dirr sibhongx vudqog soxu Zulaii ee taukag-dingw, liauxau saur qaur Ananda qapp dairjiongr.

Vuddyy qra Ananda qongw, "Guaw jitmaw uirr linw qenwjy dairhuad ee donghuanx, iarr hro sibhongx itcer jiongwsingx did diyc bibiau qibit ee huatgi, vunxsingr cingkir bingtongx ee simx, qapp cingjing ee huatganw. Ananda! Liw singx huedab .guaw, knuar qnir diyc qongbingg ee quntauu jitt jann. Jitt xee quntauu ee qongbingg si in'ui sniaw laii jniaa :ee? Anwjnuaw laii jniaa quntauu? Liw anwjnuaw e knuar .diyc?"

Ananda qongw, "Vuddyy qui' sinkux bersux Jambu Hyy ee qimx-aw, qng'iam cincniu vyxsnuax, cingjing byy uwuer, soxiw u snix cud qongbingg. Guaw kaksit an' bagjiux knuar diyc gnoxlunjnaiw kud zip dni lehh henxbingg hro langg knuar .diyc, soxiw u quntauu ee siongwtew."

Vuddyy qra Ananda qongw, "Zulaii qinaxzit beh sidjai qra liw qongw. Soxu u diwhui :ee beh jiyh piwzu laii did diyc liauxgno. Ananda! Kyxviw guaw ee quntauu, narr byy guaw ee ciuw dyrr byy guaw quntauu. Narr byy liw ee bagjiux, liw dyrr knuar be diyc. Ixx liw ee ganw-qinx laii vixlun guaw ee quntauu, dyrliw u qangrkuanw bor?"

Ananda qongw, "Qangrkuanw, Sewjunx. Qacc byy guaw ee bagjiux dyrr knuar be diyc. Ixx guaw ee ganw-qinx laii vixlun Zulaii ee quntauu, dyrliw siy' cancniu."

Vuddyy qra Ananda qongw, "Liw qongw siy' cancniu, sursit m si anxnex. Sniaxmih enqor? Dyrr cincniu byy ciuw ee langg qui' siwlangg dy' byy quntauu. Hiaxee byy bagjiux :ee m si juanzenn byy soxx qnir. Anwjnuaw qongw? Liw cir mai dirr lo nirr sunmng cnimii :ee qongxx liw knuar diyc sniaw? Hiaxee cnimii :ee vitding qra liw rinr qongxx, 'Guaw jitmaw bakjiux-jingg qanda' knuar diyc oamr, cunx :ee sniawmic longxx byy knuar .qnir.' An' jitt xee dyrliw laii knuar, bagjiux-jingg knuar .diyc .ee si amr, duiww qnir ee texsingr u sniaw sunxhai?"

Ananda qongw, "Soxu cnimii :ee bagjiux-jingg dna' knuar diyc oamr. Jex nacc tangx qongxx si knuar .qnir?"

Vuddyy qra Ananda qongw, "Soxu cnimii :ee byy bagjiux, qanda' knuar diyc oamr. Jex qapp u bagjiux ee langg srinx dirr amr sysyx ee sxig-lai, jitt nng jiongw oamr u jingcax iacc byy?"

"Zucuw, Sewjunx! Dirr amr sysyx ee sxig-lai :ee qapp hiaxee cnimii :ee, jitt nng jiongw oamr siy' vixping byy sniaw jingcax."

"Ananda! Narr byy bagjiux ee langg, bagjiux-jingg juanvo oamr, hutzenqanx bagjiux hogbingg, tangx knuar diyc bagjiux-jingg ee huandinn siogsu, knuar e diyc jiongxjiongw siktew, jex qiyr jyr ganw-qnir. Hiaxee dirr amr sysyx ee sxig-lai, bagjiux-jingg juanvo oamr, hutzenqangx did dinghuexqngx, huandinn sioksu iarr dirr ganw-jingg, tangx qnir diyc jiongxjiongw siktew, jex ingqaix qiyr jyr dinghuew-qnir. Narr si dinghuew-qnir, dinghuew e knuar .qnir, dyrr berdangr qiyr jyr dinghuew. Qycjaiww qongw, dinghuew knuar .diyc ham' liw sniaw dirdai? Soxiw qongxx ingqaix jaix dinghuew e henxbingg siktew. Zucuw, e knuar .diyc .ee si bagjiux, m si dinghuew. Bagjiux erdangr henxbingg siktew. Zucuw, tangx qnir :ee si simx, m si bagjiux."

(Shurangama Sutra, Volume 1 --23)

Then from the swastika "myriad" on his chest, the Thus Come One poured forth gem-like light.  Radiant with hundreds of thousands of colors, this brilliant light simultaneously pervaded throughout the ten directions to Buddha-realms as many as fine motes of dust, anointing the crowns of every Tathágata in all these jeweled Buddha lands of the ten directions. Then it swept back to Ánanda and all the great assembly.
The Buddha said to Ánanda, "I will now erect the great Dharma banner for you, to cause all living beings in the ten directions to obtain the wondrous subtle secret, the pure nature, the bright mind, and to attain those pure eyes. Ánanda, you have told me that you saw my fist of bright light.  How did it take the form of a fist?  How did the fist come to emit light?  How was the fist made? By what means could you see it?"
Ánanda replied, "The body of the Buddha is born of purity and cleanness, and therefore, it assumes the color of Jambu river gold with deep red hues. Hence, it shone as brilliant and dazzling as a precious mountain. It was actually my eyes that saw the Buddha bend his five-wheeled fingers to form a fist which was shown to all of us."
The Buddha told Ánanda, "Today the Thus Come One will tell you the truth: all those with wisdom are able to achieve enlightenment through the use of examples.  Ánanda, take, for example, my fist: If I didn’t have a hand, I couldn’t make a fist.  If you didn’t have eyes, you couldn’t see.  If you apply the example of my fist to the case of your eyes, is the principle the same?"
Ánanda said, "Yes, World Honored One.  Since I can’t see without my eyes, if one applies the example of the Thus Come One’s fist to the case of my eyes, the principle is the same."
The Buddha said to Ánanda, "You say it is the same, but that is not right. Why?  If a person has no hand, his fist is gone forever.  But one who is without eyes is not entirely devoid of sight. Why not?  Try consulting a blind man on a street: ‘What do you see?’ Any blind person will certainly answer, ‘Now I see only darkness in front of my eyes.  Nothing else meets my gaze.’ The meaning is apparent: If he sees dark in front of him, how could his sight be considered ‘lost’?"
Ánanda said, "The only thing blind people see in front of their eyes is darkness.  How can that be called seeing?"
The Buddha said to Ánanda, "Is there any difference between the darkness seen by blind people, who do not have the use of their eyes, and the darkness seen by someone who has the use of his eyes when he is in a dark room?"
"Stated in that way, World Honored One, there is no difference between the two kinds of blackness, that seen by a person in a dark room and that seen by the blind."
"Ánanda, if the person without the use of his eyes who sees only darkness were suddenly to regain his sight and see all kinds of forms, and you say it is his eyes which see, then when a person in a dark room who sees only darkness suddenly sees all kinds of forms because a lamp is lit, you should say it is the lamp which sees. If the lamp did the seeing, it would be endowed with sight. But then we would not call it a lamp anymore. Besides, if the lamp were to do the seeing, what would that have to do with you? Therefore you should know that while the lamp can reveal forms, the eyes, not the lamp, do the seeing.  And while the eyes can reveal forms, the seeing-nature comes from the mind, not the eyes." 

(楞嚴經卷第一之23)

即時如來從胸卍字涌出寶光。其光晃昱有百千色。十方微塵普佛世界一時周遍。遍灌十方所有寶剎諸如來頂。旋至阿難及諸大眾。告阿難言。吾今為汝建大法幢。亦令十方一切眾生。獲妙微密性淨明心得清淨眼。阿難。汝先答我見光明拳。此拳光明因何所有。云何成拳。汝將誰見。阿難言。由佛全體閻浮檀金赩如寶山。清淨所生故有光明。我實眼觀五輪指端。屈握示人故有拳相。佛告阿難。如來今日實言告汝。諸有智者要以譬喻而得開悟。阿難。譬如我拳。若無我手不成我拳。若無汝眼不成汝見。以汝眼根例我拳理。其義均不。阿難言。唯然世尊。既無我眼不成見。以我眼根例如來拳事義相類。佛告阿難。汝言相類。是義不然。何以故。如無手人拳畢竟滅。彼無眼者非見全無。所以者何。汝試於途詢問盲人汝何所見。彼諸盲人必來答汝。我今眼前唯見黑暗更無他矚。以是義觀前塵自暗見何虧損。阿難言。諸盲眼前。唯覩黑暗云何成見。佛告阿難。諸盲無眼唯觀黑暗。與有眼人處於暗室。二黑有別為無有別。如是。世尊。此暗中人與彼群盲。二黑校量曾無有異。阿難。若無眼人全見前黑。忽得眼光還於前塵。見種種色名眼見者。彼暗中人全見前黑。忽獲燈光亦於前塵。見種種色應名燈見。若燈見者燈能有見自不名燈。又則燈觀何關汝事。是故當知燈能顯色。如是見者是眼非燈。眼能顯色。如是見性是心非眼。

Shurangama Qingx (id-22)

Ananda tniax liauxau, qycjaiww visiongx lrauu bagsaiw, sinkux pag dirr tokax, habjiongw qui lehh qra Vuddyy qongw, "Jurr guaw dui' Vuddyy huatsimx cutqex, kywser Vuddyy ee uidig qapp sintongx, dniardnia qaqi decc sniu qongxx, siulen mrbenw lylok qaqi, liahjunw Zulaii e huirsur guaw samadhi, m jaix srinx qapp simx vunxlaii dy' berdangr sna' dairter, suacc laii sitlyc guaw ee vunxsimx. Suizenn srinx cutqex, simx byy jinwzip singwdy, kyxviw sanr qniaw vangwsag laurve liujauw .kir. Qinaxzit jiacc jaix suizenn qenwbunn je, narr m siuhing, m tniax vudhuad, cincniu langg cuir qongw jiahvng, quibuew be vaw. Sewjunx! Guanw jiaxee jitmaw hro nng jiongw jiongwgai soxx kandnii, sidjai si in'ui m jaix jigjing ciangjai ee simsingr. Dogdok ngwbang Zulaii kyxlenn guanw ee kiamwkueh, kaihuad bibiau bingqngx ee simx, qapp kuix gunw ee dyrganw."

(Shurangama Sutra, Volume 1 --22) 

When Ánanda heard that, he again wept sorrowfully, placed his five limbs on the ground, knelt on both knees, put his palms together and said to the Buddha. "Since I followed the Buddha and left home, I have relied on the Buddha’s awesome spirit.  I have often thought, ‘There is no reason for me to toil at cultivation’ expecting that the Tathagata would bestow samadhi upon me.  I never realized that he could not stand in for me in body or mind.  Thus, I lost my original mind and although my body has left the home-life, my mind has not entered the Way.  I am like the poor son who renounced his father and roamed around. Therefore, today I realize that although I’m greatly learned, if I do not cultivate, it amounts to having not learned anything; just as someone who only speaks of food will never get full. World Honored one, now we all are bound by two obstructions and as a consequence do not perceive the still, eternal nature of the mind.  I only hope the Tathágata will empathize with us poor and destitute ones, disclose the wonderful bright mind, and open our Way-eyes."

(楞嚴經卷第一之22)

阿難聞已。重復悲淚五體投地。長跪合掌而白佛言。自我從佛發心出家。恃佛威神。常自思惟無勞我修。將謂如來惠我三昧。不知身心本不相代。失我本心。雖身出家。心不入道。譬如窮子捨父逃逝。今日乃知雖有多聞。若不修行與不聞等。如人說食終不能飽。世尊。我等今者二障所纏。良由不知寂常心性。唯願如來哀愍窮露。發妙明心開我道眼。

Shurangama Qingx (id-21)

Hitt sii, Sewjunx duiww Ananda qapp dairjiongr kaisi, beh hro inx ee simx jinwzip hamzimw byy singsuw ee Hxuad. Ix jre dirr sraix-aw-jxy, bongx Ananda ee taukag, qongw, "Zulaii dniardnia decc qongw, qongxx soxu henrsiong ee sanxsingx vutqyr si simx soxx duwhen. Itcer inqyw qapp sewqair ee din'enn longxx si in'ui simx laii vniwjniaa kuanxtew. Ananda! Soxu sewqair ee itcer soxu, qidiongx simrjiww qaur cauxqihiyc ee hiyhbang, ciuu qinguann longxx u ix vunxtew ee singr. Dyrr sngr hikongx iarr u jit xee miaa qapp siongwtew, hyhongr itcer banrbut cingjing bibiau ee simsingr dendyww byy vunxtew? Liw narr jip'ir beh qongw e hunved, e quancad, qapp tangx liauxqaiw ee texsingr dyrr si simx, jitt xee simx dyrr ingqaix ham' itcer siktew, pangkuir, kiwbi, qapp bongkab qeclii, soxu siogdinn surhang, ix qaqi lingrgua u jiaujngg ee vunxsingr. Kyxviw liw jitmaw tniax guaw qangxhuad, jex dyrr si in'ui u snia'imx jiacc laii u kuved. Dyrr junw itcer qenwbunn qapp qakdix longxx bedjuat, luerjai cisiuw cing'iux jigjing, kuved dinser soxu henrsiong ee huanwngiaw iuguann dilehh. Guaw m si jikjue liw jipsiuw dirr jitt xee byngiaw ee simx, si beh air liw qra jitt xee simx jimjiog cuicig, narr qra liogdinn vangwli iuguann u kuved ee singr, anxnex jitt xee dyrr jinjniar si liw ee simx. Narr jitt xee e kuved ee singr lirkuix liogdinn byy vunxtew ee singr, jitt xee dyrr si quewkir liogdinn kuved ee ngiaw narnia. Liogdinn m si vutsii dnia dnia be qaixii. Narr juanxvenr iacc bedbyy ee sii, jitt xee simx dyrr naxx cincniu qux ee mox iacc tor ee qag, liw ee hxuad-srinx dyrr bersux juaddng .kir. Narr anxnex, si si'angw laii siulen hamzimw byy singsuw ee Hxuad?"

Jitt xee sijun, Ananda qapp dairjiongr diamrjing gonggniac. Vuddyy qra Ananda qongw, "Sewqanx itcer yc siuhing :ee, uree henrjingg suizenn tangx singjiu derr qauw janr sendnia, huanlyw berdangr bedjin, dna' jniaa jyr Arhat. Jex longxx in'ui jipsiuw dirr snesiw bongrsiongw, liahduargo qiycsirr jinsit.  Soxiw qongxx liw dnaxx suizenn qenwbunn je, kiokk berdangr singjiu jiww sxingr ee qongqyw."

(Shurangama Sutra, Volume 1 --21)
Then the World Honored One gave instruction to Ánanda and the great assembly, wishing to cause their minds to enter the state of patience with the non-existence of beings and dharmas. From the lion’s seat he rubbed Ánanda’s crown and said to him, "The Thus Come One has often said that all dharmas that arise are only manifestations of the mind.  All causes and effects, the worlds as many as fine motes of dust, take on substance because of the mind. Ánanda, if we regard all the things in the world, including blades of grass and strands of silk, examining them at their fundamental source, each is seen to have a nature, even empty space has a name and an appearance. And so how could the clear, wonderful, pure bright mind, the essence of all thought, itself be without substance? If you insist that the nature which is aware, observes and knows is the mind, then apart from all forms, smells, tastes, and tangibles--apart from the workings of all the defiling objects--that mind should have its own complete nature. And yet now, as you listen to my Dharma, it is because of sound that you are able to make distinctions. Even if you could put an end to all seeing, hearing, awareness, and knowing, and maintain an inner composure, the shadows of your discrimination of dharmas would remain. I do not insist that you grant that it is not the mind.  But examine your mind in minute detail to see whether there is a discriminating nature apart from sense objects.  That would truly be your mind. If the discriminating nature you discover has no substance apart from objects, then that would make it just a shadow of discriminations of mental objects. The objects are not eternal, and when they pass out of existence, such a mind would be like fur on a tortoise or horns on a rabbit. In that case your Dharma-body would come to an end along with it.  Then who would be left to cultivate and attain patience with the non-existence of beings and dharmas?"

At that point Ánanda and everyone in the great assembly was speechless and at a total loss. The Buddha said to Ánanda, "There are cultivators in the world who, although they realize the nine successive stages of samadhi, do not achieve the extinction of outflows or become Arhats, all because they are attached to birth and death and false thinking and mistake these for what is truly real.  That is why now, although you are highly erudite, you have not realized sage hood."

(楞嚴經卷第一之21)

爾時世尊開示阿難及諸大眾。欲令心入無生法忍。於師子座摩阿難頂而告之言。如來常說諸法所生唯心所現。一切因果世界微塵因心成體。阿難。若諸世界一切所有。其中乃至草葉縷結。詰其根元咸有體性。縱令虛空亦有名貌。何況清淨妙淨明心性一切心而自無體。若汝執悋分別覺觀。所了知性必為心者。此心即應離諸一切色香味觸。諸塵事業別有全性。如汝今者承聽我法。此則因聲而有分別。縱滅一切見聞覺知。內守幽閑猶為法塵分別影事。我非勅汝執為非心。但汝於心。微細揣摩若離前塵有分別性即真汝心。若分別性離塵無體。斯則前塵分別影事。塵非常住若變滅時。此心則同龜毛兔角。則汝法身同於斷滅。其誰修證無生法忍。即時阿難與諸大眾默然自失。佛告阿難。世間一切諸修學人。現前雖成九次第定。不得漏盡成阿羅漢。皆由執此生死妄想誤為真實。是故汝今雖得多聞不成聖果。

Shurangama Qingx (id-20)

Ananda qra Vuddyy qongw, "Sewjunx! Guaw ee Vuddyy tniawsiyh siyxdi. Simx u iwhiongr Vut, soxiw guaw cutqex. Guaw ee simx m na dandanx junhong Zulaii, simrjiww qaur bersux Gages Hyy suax ee sowliong hiacc je ee qoktow, kir suhau soxu ee Vut qapp senrdiwsig. Guaw huatguan bingxiongw siuhing itcer qanlann ee Hxuad, longxx vin' jitt xee simx. Dyrr junw guaw vongwhuiw Hxuad, senrqinx ingxuanw tuatter, iarr in'ui jitt xee simx soxx drir.  Narr jitt xee m si simx, guaw dyrr ham' tohunw iacc cauxbak qangrkuanw byy simx. Ham' jitt xee u diqax ee simx vunlii, guaw sniaxmic dy' byy. Anwjnuaw Zulaii qongw jitt xee m si simx? Guaw sidjai jiokk qniahniaa. Qycc jiaxee dairjiongr byy jit xee byy gignaiw. Dogdok ngwbang Sewjunx huad dairvisimx, qra guanw jiaxee iauxx bue liauxgno :ee kaisi."

(Shurangama Sutra, Volume 1 --20)

Ánanda said to the Buddha, "World Honored One, I am the Buddha’s favorite cousin.  It is because my mind loved the Buddha that I was led to leave the home life. With my mind I not only makes offerings to the Thus Come One, but also, in passing through lands as many as the grains of sand in the Ganges River to serve all Buddhas and good, wise advisors, and in marshalling great courage to practice every difficult aspect of the Dharma, I always use my mind. Even if I were to slander the Dharma and eternally sever my good roots, it would also be because of this mind. If this is not my mind, then I have no mind, and I am the same as a clod of earth or a piece of wood, because nothing exists apart from this awareness and knowing. Why does the Thus Come One say this is not my mind?  I am startled and frightened and not one member of the great assembly is without doubt. I only hope that the World Honored One will regard us with great compassion and instruct those who have not yet awakened."

(楞嚴經卷第一之20)

阿難白佛言。世尊。我佛寵弟。心愛佛故令我出家。我心何獨供養如來。乃至遍歷恒沙國土。承事諸佛及善知識。發大勇猛。行諸一切難行法事皆用此心。縱令謗法永退善根亦因此心。若此發明不是心者。我乃無心同諸土木。離此覺知更無所有。云何如來說此非心。我實驚怖。兼此大眾無不疑惑。唯垂大悲開示未悟。