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。

Shurangama Qingx (id-19)

"Ananda! Liw jitma beh jaix samatha ee lo, brang beh lirkuix snesiw. Guaw jitmaw qycc mng :liw."

Liammisii, Zulaii qra qimsig ciuxqud giac .kiw .laii, kud gnoxlunjnaiw, mng Ananda qongxx, "Liw jitmaw knuar e diyc .be?"

Ananda rinr qongxx, "Knuar e diyc."

Vuddy mng qongxx, "Liw knuar diyc sniaw?"

Ananda rinr qongxx, "Guaw knuar diyc Zulaii qra ciuxqud giac .kiw .laii qycc kud ciuxjnaiw vniwjyr qongbingg quntauu, jiywqngx guaw ee simx qapp bak."

Vuddyy mng qongxx, "Liw iong sniaxmih knuar?"

Ananda rinr qongxx, "Guaw ham' jingwlangg qangrkuanw, iong bagjiux knuar."

Vuddyy qra Ananda qongw, "Liw jitmaw huedab guaw. Zulaii kud jnaiw vniwjyr qongbingg quntauu, jiywqngx liw ee simx qapp bak. Liw ee bagjiux tangx knuar .qnir. Liw ee simx dirr dyhh tangx jaix guaw ee quntauu qong'iau?"

Ananda qongw, "Zulaii henrjai sunmng guaw simx dirr sniaxmih soxjai. Acc guaw iong simx tauwted cuiqiur, sui' hxang aw jaursimm. Jitt xee erdangr cuiqiur :ee, guaw dyrr qra knuar jyr si simx."

Vuddyy qongw, "Luanrsuw qongw, Ananda, jitt xee m si liw ee simx."

Ananda qniax jit diyy, lirkuix jyrui, habjiongw, vreh kiw srinx duiww Vuddyy qongw, "Jitt xee narr m si guaw ee simx, qaidiongx qra qiyr sniaw?"

Vuddyy qra Ananda qongw, "Jitt xee si ingxquer ee qindinn, hibuu bongrsiongw behik liw ee jinsimx vunxsingr. In'ui liw an' busiw qaur qaxx jitt sxer longxx zin cat jyr qniaw, sitlyc liw guanvunw ee simsingr, mrjiacc dirr lunhuee juanw byy tingg."

(Shurangama Sutra, Volume 1 --19)
"Ánanda, now you wish to know about the path of shamatha with the hope of quitting birth and death. I will now question you further."
Then the Thus Come One raised his golden-colored arm and bent his five webbed fingers as he asked Ánanda, "Do you see?"
Ánanda said, "I see."
The Buddha said, "What do you see?"
Ánanda said, "I see the Thus Come One raise his arm and bend his fingers into a fist of light which dazzles my mind and my eyes."
The Buddha said, "What do you see it with?"
Ánanda said, "The members of the great assembly and I each see it with our eyes."
The Buddha said to Ánanda, "You have answered me by saying that the Thus Come One bends his fingers into a fist of light which dazzles your mind and eyes.  Your eyes are able to see, but what is the mind that is dazzled by my fist?"
Ánanda said, "The Thus Come One is asking where the mind is located.  Now that I use my mind to search for it thoroughly, I propose that precisely that which is able to investigate is my mind."
The Buddha exclaimed, "Hey!  Ánanda, that is not your mind."
Startled, Ánanda leapt up from his seat, stood, put his palms together, and said to the Buddha, "If that is not my mind, what is it?"
The Buddha said to Ánanda, "It is your perception of false appearances based on external objects which causes your true nature to be deluded and has caused you from beginning less time to your present life to take a thief for your son, to lose your eternal source, and to undergo transmigration."

(楞嚴經卷第一之19)

阿難。汝今欲知奢摩他路。願出生死。今復問汝。即時如來舉金色臂屈五輪指。語阿難言。汝今見不。阿難言。見。佛言。汝何所見。阿難言。我見如來舉臂屈指。為光明拳曜我心目。佛言。汝將誰見。阿難言。我與大眾同。將眼見。佛告阿難。汝今答我。如來屈指為光明拳。耀汝心目。汝目可見。以何為心當我拳耀。阿難言。如來現今徵心所在。而我以心推窮尋逐。即能推者我將為心。佛言。咄阿難此非汝心。阿難矍然避座合掌起立白佛。此非我心。當名何等。佛告阿難。此是前塵虛妄相想惑汝真性。由汝無始至于今生認賊為子。失汝元常故受輪轉。

Shurangama Qingx (id-18)

Vuddyy qra Ananda qongw, "Soxu jiongwsingx an' busiw ixlaii, in'ui jiongxjiongw dendyr, jiongxjiongw ee giap jurzendig cincniu aksha jurjip, hro soxu siuhingrlangg berdangr siulen singjiu busiong potee, suacc dna' drat qaur sniabunn iacc enqag, ixqip jniaa jyr guardy, jerje tenzinn, moqongx, qapp moqongx ee quanwsiok. Jex longxx in'ui m jaix nng jiongw qinvunw, suacc luanrsuw siudy. Naxx cincniu juw suax beh vniwjniaa hyw jiahmic, junw qingquer cincniu din'aix sowliong hiacc je ee qiab(kalpa) iarr berdid jniaa.

Si dycc nng jiongw lehh? Ananda! Tauu jit jiongw si an' busiw ixlaii snesiw ee qinvunw, dyrr si liw jitmaw qapp soxu jiongwsingx qra knikib ee simx liahjunw si jursingr :ee. Derr zi jiongw si an' busiw ixlaii potee Nirvana guanvunw cingjing ee vunxtew, dyrr si liw jitmaw guanvunw jingbii ee iwsig, e snix cud itcer in'enn, in'enn soxx lauu .lyc .laii .ee. In'ui soxu jiongwsingx sitlyc jitt xee bingtongx ee vunxsingr, suizenn qui' zit siuhing, suacc byy jurqag, uanongw hamrzip qokk jiongw lunhuee ee og dy."

(Shurangama Sutra, Volume 1 --18)
The Buddha said to Ánanda, "From beginning less time onward, all living beings and in all kinds of upside down ways, have created seeds of karma which naturally run their course, like the aksha cluster. The reason that cultivators cannot accomplish unsurpassed Bodhi, but instead reach the level of Hearers or of those enlightened to conditions, or become accomplished in externalist ways as heaven-dwellers or as demon kings or as members of the demons’ retinues is that they do not know the two fundamental roots and so are mistaken and confused in their cultivation. They are like one who cooks sand in the hope of creating savory delicacies.  They may do so for as many eons as there are motes of dust, but in the end they will not obtain what they want.

"What are the two?  Ánanda, the first is the root of beginning less birth and death, which is the mind that seizes upon conditions and that you and all living beings now make use of, taking it to be your own nature. The second is the primal pure substance of beginning less Bodhi Nirvana.  It is the primal bright essence of consciousness that can bring forth all conditions.  Due to these conditions, you consider it to be lost. Having lost sight of that original brightness, although beings use it to the end of their days, they are unaware of it, and unintentionally enter the various destinies."

(楞嚴經卷第一之18)

佛告阿難。一切眾生。從無始來種種顛倒。業種自然如惡叉聚。諸修行人不能得成無上菩提。乃至別成聲聞緣覺。及成外道諸天魔王及魔眷屬。皆由不知二種根本。錯亂修習。猶如煮沙欲成嘉饌。縱經塵劫終不能得。云何二種。阿難。一者無始生死根本。則汝今者與諸眾生。用攀緣心為自性者。二者無始菩提涅槃元清淨體。則汝今者識精元明。能生諸緣。緣所遺者。由諸眾生遺此本明。雖終日行而不自覺。枉入諸趣。

Shurangama Qingx (id-17)

Hitt sii, Sewjunx dui' ix ee bin hongwsia cud jiongxjiongw ee qngx, hyqongx  canwlan cincniu cingx vah xee zidtauu qangrkuanw, qngx ngiawngiar. Jiongww Vut Sewqair snix cud lak jiongw jinxdong. Sibhongx cincniu din'aix hiacc je ee qoktow jidsiqanx kuihen. Vut u uilingg ee sintongx hro soxu sewqair qapjniaa jyr jit xee sewqair. Jitt xee sewqair-diongx soxu itcer jiongww dua posad, qewqer druar dirr inx vunxqog, habjiongw tniax kaisi.


(Shurangama Sutra, Volume 1 --17)
Then the World Honored One radiated from his face various kinds of light, lights as dazzlingly brilliant as hundreds of thousands of suns. The Buddha realms quaked pervasively in six ways and thus lands as many as fine motes of dust throughout the ten directions appeared simultaneously. The Buddha’s awesome spirit caused all the realms to unite into a single one. In these realms all the great Bodhisattvas, while remaining in their own countries, put their palms together, and listened.

(楞嚴經卷第一之17)

爾時世尊從其面門放種種光。其光晃耀如百千日。普佛世界六種震動。如是十方微塵國土一時開現。佛之威神令諸世界合成一界。其世界中所有一切諸大菩薩。皆住本國合掌承聽。

Shurangama Qingx (id-16)

Hitt sii, Ananda dirr jingwlangg-diongx an' jerjy ee soxjai vreh kiw, jniawvingg qingqah teh teh, jniawvingg katauux qui lehh, habjiongw qiongqingr duiww Vuddyy qongw, "Guaw si Zulaii siongrr sewhanr ee siyxdi, did Vuddyy ju'air tniawsiyh. Suizenn jitmaw cutqex, iuguann kywser Zulaii tniawsimx suacc laii qiautauu jurqyx. Diyrr sngr qenwbunn je, iauxx be tangx drat qaur (diwhui) byy uilau, berdangr hanghok Kapila jiuwgiw, suacc hro ix soxx dngxvnir jaux zip imluan ee cur. Jex ingdongx si in'ui m jaix jinsit qingxqair soxx drir. Dogdok guan Sewjunx huad dua juvix dua lenbinw, kaisi guanw qniaa duiww samatha ee jniar lo, hro hiaxee icchantika (kiwjuat senrhing dng senrqinx :ee) kiwduu mlechha (siaog ee jaibad qapp qenwqaiw).”

Jiaxee ue qongw suah, Ananda qui' sinkux pak dirr tokax. Ix qapp jingwlangg kenqingr kia lehh, ngwbang tniax qnir Vuddyy ee qawsi.

(Shurangama Sutra, Volume 1 --16)

Then Ánanda rose from his seat in the midst of the great assembly, uncovered his right shoulder, placed his right knee on the ground, respectfully put his palms together, and said to the Buddha:

"I am the Thus Come One’s youngest cousin.  I have received the Buddha’s compassionate regard and have left the home life, but I have been dependent on his affection, and as a consequence have pursued erudition and am not yet without outflows. I could not overcome the Kapila mantra.  I was swayed by it and almost went under in that house of prostitution, all because I did not know how to reach of the realm of reality. I only hope that the World Honored One, out of great kindness and sympathy, will instruct us in the path of shamatha to guide the icchantikas and overthrow the mlecchas."
After he had finished speaking, he placed his five limbs on the ground and then, along with the entire great assembly, stood in anticipation, waiting eagerly and respectfully to hear the instructions.

(楞嚴經卷第一之16)

爾時阿難在大眾中即從座起。偏袒右肩右膝著地。合掌恭敬而白佛言。我是如來最小之弟。蒙佛慈愛。雖今出家猶恃憍憐。所以多聞未得無漏。不能折伏娑毘羅呪。為彼所轉溺於婬舍。當由不知真際所詣。唯願世尊。大慈哀愍。開示我等奢摩他路。令諸闡提。隳彌戾車。作是語已。五體投地。及諸大眾傾渴翹佇欽聞示誨。