Shurangama Qingx (zi-12)

Ananda qongw, "Suizenn guaw u diwqag qnir ee vunxsingr byy jit xui hyw huedngw. Anwjnuaw tangx jaix jex dyrr si guaw ee jinsit vunxsingr?"

(Shurangama Sutra, Volume 2 --12)

Ánanda said, "Although I recognize that the seeing-nature cannot be traced back to anything, but how can I come to know that it is my true nature?"

(楞嚴經卷第二之12)

阿難言。我雖識此見性無還。云何得知是我真性。

Shurangama Qingx (zi-11)

Vuddyy qra Ananda qongw, "Liw jitmaw knuar guaw, qnir ee vunxsingr si jinglen, guandew bingqngx :ee. Liw jitt xee qnir suizenn m si bibiau, jinglen, qycc bingqngx ee simx, bersux derr zi xee guehniuu, kiokk m si guec ee ngiaw. Liw diyhh jimjiog tniax. Jitmaw beh qra liw kaisi byy soxx huedngw ee qingxqair. Ananda! Jitt xee dua qangxdngg, mngg kuix hiongr dangvingg. Zit cud singtenx dyrr qngtangx. Vnuawmii byy guec iacc si hunbu jac guec, tnix ox de amr, qangxdngg iurqycc venr amr binbongx. Tang'axmngg u pang, qngsnuar dyrr qycc e tongtaur. U viacdow qapp cuwqingx, dyrr e jac diauu lehh knuar be diyc. U jingcax ee soxjai, dyrr qycc u knikib. Dirr hukongx lairdew qewqer si kangx. Ut'auw vuerbiu ee kiwsiong si in'ui ohnuaw ee ing'iax jikju. Ho duxx tingg, tnix dingcingx, qycc knuar diyc cingjing. Ananda! Liw knuar diyc jiaxee soxu venwhuar ee henrsiong. Guaw jitmaw qra inx qokved kngr dngw kir soxx kixinx ee soxjai. Sniaxmic si vunxdew kixinx :ee? Ananda! Jiaxee soxu venwhuar, bingqngx dngw kir zidtauu hiax. Sniaxmih enqor? Byy zidtauu dyrr byy qongbingg. Qongbingg ee vunxinx sriok zidtauu, soxiw huedngw kir zidtauu hiax. Amr huedngw kir byy guec ee amwmii. Siongtongx huedngw tang'axmngg. Ziajac huedngw viacdow qapp cuwqingx. Knikib huedngw e jyr kuved ee simsingr. Hukongx huedngw kangx. Ut'auw qapp vuerbiu huedngw din'aix. Cingkir qapp bingqngx huedngw ho duxx tingg. Anxnex dyrr soxu sewqanx itcer longxx sriok dirr jitt quiw lui lairdew. Liw knuar diyc jitt veh jiongw qnir ee vunxsingr qaidongx huedngw hro si'angw? Sniaxmih enqor? Narr huedngw hro bingqngx, byy qongbingg ee sii, dyrr knuar be diyc amr. Suizenn bingg qapp amr u jiongxjiongw jingcax, qnir ee vunxsingr vingrr byy qyc'ngiu. Soxu tangx huedngw :ee jurzenn m si qaur liw jiax. Byy huedngw qaur liw jiax :ee, m si liw qaqi qycc si si'angw? Anxnex jaix liw ee simx vunxdew bibiau, bingqngx, qycc cingjing, si liw qaqi sitbee qapp jybun. Songwsit vunxsimx hamrzip lunjuanw, dirr snix qapp siw diongx:a vutsii puu lehh dimm lehh. Mrjiacc Zulaii qra linw qiyr jyr tangx kyxlinn :ee."

(Shurangama Sutra, Volume 2 --11)
The Buddha said to Ánanda, "As you now look at me, the essence of your seeing is fundamentally bright. Although that seeing is not the wonderful essential brightness of the mind, it is like a second moon, rather than the moon’s reflection. Listen attentively, for I am now going to explain to you the concept of not returning to anything. Ánanda, this great lecture hall is open to the east. When the sun rises in the sky, it is flooded with light. At midnight, during a new moon or when clouds or fog obscures the moon, it is dark.  Looking out through open doors and windows your vision is unimpeded; facing walls or houses your vision is hindered. In such places where there are forms of distinctive features your vision is causally conditioned.  In a dull void, you can see only emptiness.  Your vision will be distorted when the objects of seeing are shrouded in dust and vapor; you will perceive clearly when the air is fresh. Ánanda, observe all these transitory characteristics as I now return each to its source. What are their sources?  Ánanda, among these transitions, the light can be returned to the sun.  Why?  Without the sun there would be no light; therefore the cause of light belongs with the sun, and so it can be returned to the sun. Darkness can be returned to the new moon.  Penetration can be returned to the doors and windows while obstruction can be returned to the walls and eaves.  Conditions can be returned to distinctions.  Emptiness can be returned to dull emptiness.  Darkness and distortion can be returned to mist and haze.  Bright purity can be returned to freshness, and nothing that exists in this world goes beyond these categories. To which of the eight states of perception would the essence of your seeing be reducible? Why do I ask that? If it returned to brightness, you would not see darkness when there was no light.  Although such states of perception as light, darkness, and the like differ from one another, your seeing remains unchanged. That which can be returned to other sources clearly is not you; if that which you cannot return to anything else is not you, then what is it? Therefore I know that your mind is fundamentally wonderful, bright, and pure.  You yourself are confused and deluded.  You abuse what is fundamental, and end up undergoing the cycle of rebirth, bobbing up and down in the sea of birth and death. No wonder the Thus Come One says that you are the most pathetic of creatures."

(楞嚴經卷第二之11)

佛告阿難。且汝見我。見精明元。此見雖非妙精明心。如第二月。非是月影。汝應諦聽。今當示汝無所還地。阿難。此大講堂。洞開東方。日輪升天。則有明耀。中夜黑月。雲霧晦暝。則復昏暗。戶牖之隙。則復見通。牆宇之間。則復觀壅。分別之處。則復見緣。頑虛之中。遍是空性。鬱孛之象。則紆昏塵。澄霽斂氛。又觀清淨。阿難。汝咸看此諸變化相。吾今各還本所因處。云何本因。阿難。此諸變化。明還日輪。何以故。無日不明。明因屬日。是故還日。暗還黑月。通還戶牖。壅還牆宇。緣還分別。頑虛還空。鬱孛還塵。清明還霽。則諸世間一切所有。不出斯類。汝見八種見精明性。當欲誰還。何以故。若還於明。則不明時。無復見暗。雖明暗等。種種差別。見無差別。諸可還者。自然非汝。不汝還者。非汝而誰。則知汝心。本妙明淨。汝自迷悶。喪本受輪。於生死中。常被漂溺。是故如來。名可憐愍。

Shurangama Qingx (zi-10)

Ananda qongw, "Narr guaw ee simsingr qokvet u xui hyw dngw, Zulaii suacc qongw, bibiau bingqngx vunxsimx byy xui hyw dngw? Dogdok brang liw linbinw, uirr guaw suanqangw."

(Shurangama Sutra, Volume 2 --10)

Ánanda said, "If every state of our mind can be returned to something else as its cause, then why does the wonderful bright original mind mentioned by the Buddha return nowhere?  We only hope that the Buddha will empathize with us and explain this for us."

(楞嚴經卷第二之10)

阿難言。若我心性。各有所還。則如來說。妙明元心。云何無還。惟垂哀愍。為我宣說。

 

Shurangama Qingx (zi-9)

Vuddyy qra Ananda qongw, "Linw jiaxee iauxx ixx knikib ee simx decc tniax vudhuad. Jitt xee vudhuad iarr si knikib .laii .ee, dyrr byy Hxuad ee vunxsingr. Naxx cincniu jit xee langg iong jingxtauu-aw qiw guec vyr langg knuar. Hitt xee langg sun jingxtauu-aw soxx qiw, qaidongx knuar guehniuu. Narr knuar jingxtauu-aw liahjunw si guehniuu, jitt xee langg qamxx dna' cywzin guehniuu? Ix marr cywzinn ciuxjnaiw. Sniaxmih enqor? In'ui qra soxx qiw :ee liahjyr si bingguat. Qamxx dna' cywzin ciuxjnaiw narnia? Ix duiww bingg qapp amr marr si byy qenwsig. Sniaxmih enqor? Dyrr si qra jingxtauu-aw qiw :ee liahjyr u guehniuu bingqngx ee singwjid, duiww bingg qapp amr nng xee singwjid byy liauxqaiw soxx drir. Liw marr si qangrkuanw. Narr qra tangx kuhunx guaw soxx qongw ee vudhuad-imsniax :ee dongwjyr liw ee vunxsimx, jitt xee simx jurqiw dukiw kuhunx snia'imx ixgua qycc u hunved ee vunxsingr. Kyxviw u jit xee luxkeh dirr luxquanw hiycmii, jiamrsii tingkax liauw dyrr lirkuix, be itdit druar .lyc .kir. Acc jiangxquanw luxquanw :ee dyrr dyc'ui longxx be kir, ix qiyr jyr diamwtauqex. Simx iarr si anxnex. Narr jinjniar si liw ee vunxsimx, dyrr dyc'ui longxx be kir. Anwjnuaw qongw lirkuix snia'imx dyrr byy hunved ee vunxsingr? Qamxx dna' snia'imx qongxx simx tangx hunved? Kuhunx guaw ee binriongg, lirkuix soxu siongwtew dyrr byy hunved ee vunxsingr. Narr anxnex, simrjiww sniaxmih hunved ee vunxsingr dy' byy. M si u siktew, marr m si kangx :ee. Cincniu Goshali inx hiaxee, byy bingvik jitt xee dyrliw, liahjunw lirkuix soxu knikib :ee dyrr byy hunved ee vunxsingr. Anxnex liw simx ee vunxsingr qokved dngw kir jit xui, nacc tangx qongw ix si juxlangg?"

(Shurangama Sutra, Volume 2 --9)

The Buddha told Ánanda, "You and others like you still listen to the Dharma with the conditioned mind, and so the Dharma becomes conditioned as well, and you do not obtain the Dharma-nature. This is similar to a person pointing his finger at the moon to show it to someone else.  Guided by the finger, the other person should see the moon. If he looks at the finger instead and mistakes it for the moon, he loses not only the moon but the finger also.  Why, because he mistakes the pointing finger for the bright moon. Not only does he lose the finger, but he also fails to recognize light and darkness.  Why?  He mistakes the solid matter of the finger for the bright nature of the moon, and so he does not understand the two natures of light and darkness. The same is true of you. If you take what distinguishes the sound of my speaking Dharma to be your mind, then that mind itself, apart from the sound which is distinguished, should have a nature which makes distinctions. Take the example of the guest who lodged overnight at an inn; he stopped temporarily and then went on.  He did not dwell there permanently, whereas the innkeeper did not go anywhere, since he was the host of the inn. The same applies here.  If it were truly your mind, it would not go anywhere.  And so why in the absence of sound does it have no discriminating nature of its own? This, then, applies not only to the distinguishing of sound, but in distinguishing my appearance, that mind has no distinction-making nature apart from the attributes of form. This is true even when the making of distinctions is totally absent; when there is no form and no emptiness, or in the obscurity which Goshali and others take to be the ‘profound truth’: that mind still does not have a distinction-making nature in the absence of casual conditions. How can we say that the nature of that mind of yours plays the part of host since everything perceived by it can be returned to something else?"

(楞嚴經卷第二之9)

佛告阿難。汝等尚以緣心聽法。此法亦緣。非得法性。如人以手。指月示人。彼人因指。當應看月。若復觀指以為月體。此人豈唯亡失月輪。亦亡其指。何以故。以所標指為明月故。豈唯亡指。亦復不識明之與暗。何以故。即以指體。為月明性。明暗二性。無所了故。汝亦如是。若以分別我說法音。為汝心者。此心自應離分別音有分別性。譬如有客。寄宿旅亭。暫止便去。終不常住。而掌亭人。都無所去。名為亭主。此亦如是。若真汝心。則無所去。云何離聲。無分別性。斯則豈唯聲分別心。分別我容。離諸色相。無分別性。如是乃至分別都無。非色非空。拘舍離等。昧為冥諦。 離諸法緣。無分別性。則汝心性。各有所還。云何為主。

Shurangama Qingx (zi-8)

Ananda u singsiu Vuddyy juvix ee qiuwjo qapp cim'yr ee qawsi. Linr bagsaiw, habjiongw, ix qra Vuddyy qongw, "Guaw suizenn singsiu Vuddyy jitt hy kuanw ee bibiau giximx, liauxgno bibiau qycc bingqngx ee simsingr guandew si uanbuanw, suwsiongg druar dirr simdew. Acc guaw liauxgno Vuddyy henrvo qangxsuad ee huat'imx, jinw marr ixx jitt xee knikib ee simx. Vuddyy hro guanw giongxbong sinwkyr, vehvec did diyc jitt xee simx, m qnaw qra liahjyr si vunxguann simde. Brang Vuddyy kyxlinn guanw, suanqangw uanbuanw huat'imx, qra guanw gignaiw ee qinbyw vuic hetqak laii quihok busiong jniawdy."

(Shurangama Sutra, Volume 2 --8)
Having received the Buddha’s compassionate rescue and profound instruction, Ánanda wept, folded his hands, and said to the Buddha, "I have heard these wonderful sounds of the Buddha and have awakened to the primal perfection of the wonderful bright mind as being the eternally dwelling mind-ground. But now in awakening to the Dharma-sounds that the Buddha is speaking, I know that I have been using my conditioned mind to regard and revere them. Having just become aware of that mind, I dare yet claim to recognize that fundamental mind-ground. I pray that the Buddha will be compassionate and with his perfect voice explain to us in order to pull our doubts out by the roots and enable us to return to the unsurpassed Way."

(楞嚴經卷第二之8)

阿難承佛悲救深誨。垂泣叉手。而白佛言。我雖承佛如是妙音。悟妙明心。元所圓滿。常住心地。而我悟佛現說法音。現以緣心。允所瞻仰。徒獲此心。未敢認為本元心地。願佛哀愍。宣示圓音。拔我疑根。歸無上道。

Shurangama Qingx (zi-7)

Hitt sii, Ananda qapp juui dairjiongr gonggniac, giac tauu knuar Vuddyy, bagjiux longxx byy nih, m jaix srinx qapp simx si dyc'ui decc dendywtauu. 

Vuddyy hingx kiw juvisimx, linbinw Ananda qapp juui dairjiongr, huad cud naxx haixingw ee sniax, qra soxu vnivnii dirr huathue lairdew :ee qongw, "Juui senrlamjuw! Guaw dniardnia qongw, simx knikib siktew ee jiongxjiongw din'enn, qapp simx soxx knikib laii snix .cud ee soxu din'enn ee henrsiong, jiaxee longxx si vunxsimx ee henxhen. Linw ee srinx qapp simx longxx si jingbiau, bingtongx, qycc jinsit ee vunxsimx soxx henxhen .cud .laii .ee. Si anwjnuaw linw jiaxee e laii sitlyc vunxdew bibiau, uanbuanw, qycc bingtongx ee vunxsimx, sitlyc vyxquir, bingtongx, qycc bibiau ee vunxsingr? In'ui zinrbad u beluan, liac amwpuw jyr kangx. Kangx dirr amwpuw lairdew, qetlenn amr jniaa jyr siktew. Siktew camcab bongrsiongw, iwsniu bongrsiongw si siksinx, jurjip din'enn dirr lairdew iydang, hiongr guarkauw lrong, qunxqaw ziauxluan sidsiong, liahjunw hex si simsingr. Simx jid'err sitbee, dikkag e liahjunw behik si dirr siksinx lairdew. M jaix siksinx qapp guarkauw ee snuax, hyy, ixqip hukongx dairde longxx si bibiau, bingtongx, qycc jinsit ee vunxsimx soxx henxhen .cud .laii ee mihqnia. Piwlun qongxx qra vaccingx dingcingx ee duarhaiw kiwsag, suacc qra jit xee puu puu priyr priyr ee juixpeh knuar jyr si qui' xee haixjuiw, liaurqiyr ixx knuar jin itcer haiw qapp xngiuu. Linw jiaxee dyrr si dingvue sitbee :ee. Dyrr cincniu guaw qra ciuw kngr .lyc .laii (jitt xee le) qangrkuanw, byy sniaxmih jingcax. Zulaii qongw jitt kuanw :ee si jiokk tangx kyxlenn qapp linbinw."

(Shurangama Sutra, Volume 2 --7)
Thereupon Ánanda and the entire great assembly were dazed and stared unblinking at the Buddha.  They did not know in what way their bodies and minds were upside down.
The Buddha’s compassion arose as he empathized with Ánanda and all in the great assembly and he spoke to the great assembly in a voice that swept over them like the ocean-tide. "All of you good people, I have often said that all conditions that bring about forms and the mind as well as dharmas pertaining to the mind and all the conditioned dharmas are manifestations of the mind only. Your bodies and your minds all appear within the wonder of the bright, true, essential, magnificent mind. Why do I say that you have lost track of what is fundamentally wonderful, the perfect, wonderful bright mind, and that in the midst of your gem-like bright and wonderful nature, you wallow in confusion while being right within enlightenment. Mental dimness turns into emptiness.  This emptiness, in the dimness, unites with darkness to become form. Form mixes with false thinking and the thoughts take shape and become the body. As causal conditions come together, there are perpetual internal disturbances, which tend to gallop outside.  Such inner turmoil is often mistaken for the nature of the mind. Once that is mistaken to be the mind, a further delusion determines that it is located in the physical body. You do not know that the physical body as well as the mountains, the rivers, empty space, and the great earth are all within the wonderful bright true mind. Such a delusion is like ignoring hundreds of thousands of clear pure seas and taking notice of only a single bubble, seeing it as the entire ocean, as the whole expanse of the great and small seas. You people are doubly deluded among the deluded. Such delusion does not differ from that caused by my lowered hand.  The Thus Come One says you are pathetic."

(楞嚴經卷第二之7)

於時阿難與諸大眾。瞪瞢瞻佛。目睛不瞬。不知身心。顛倒所在。佛興慈悲。哀愍阿難及諸大眾。發海潮音。遍告同會。諸善男子。我常說言。色心諸緣。及心所使諸所緣法。唯心所現。汝身汝心。皆是妙明真精妙心中所現物。云何汝等。遺失本妙。圓妙明心。寶明妙性。認悟中迷。晦昧為空。空晦暗中。結暗為色。色雜妄想。想相為身。聚緣內搖。趣外奔逸。昏擾擾相。以為心性。一迷為心。決定惑為色身之內。不知色身。外洎山河虛空大地。咸是妙明真心中物。譬如澄清百千大海棄之。唯認一浮漚體。目為全潮。窮盡瀛渤。汝等即是迷中倍人。如我垂手。等無差別。如來說為可憐愍者。

Shurangama Qingx (zi-6)

Jitt xee sijun, Zulaii qra ix qimsig ciuxqud vangr .lyc .laii, gnoxlunjnaiw jriw hiongr erdew denxsi hro Ananda knuar, qongw, "Liw jitmaw knuar diyc guaw mudra ciuw si jniawbin iacc dendywtauu?"

Ananda qongw, "Sewqanx ee jiongwsingx e qra jex knuar jyr si dendywtauu. Acc guaw m jaix sniaw si jniawbin, sniaw si dendywtauu."

Vuddyy qra Ananda qongw, "Narr sewqanlangg qra jex knuar jyr si dendywtauu, anxnex sewqanlangg qra sniaw knuar jyr si jniawbin?"

Ananda qongw, "Zulaii ciuxqud giac quann, tula mihuex hiacc iur ee ciuw hiongr quann jriw tnidingw, jex dyrr qiyr jyr jniawbin."

Vuddyy liammix qra ciuxqud giac quann, qra Ananda qongw, "Narr jitt hy si dendywtauu, dyrr si tauu qapp buew duiwngua. Soxu sewqanlangg qewqer zucuw decc knuar. Anxnex liw e qra qaqi ee sinkux qapp juui Zulaii cingjing huatsinx duiwviw, qongxx Zulaii ee sinkux qiyr jyr jniawbin jaix taur taur, liw ee sinkux qiyr jyr vunxsingr dendywtauu. Liw qycc jimjiog quanknuar. Liw ee sinkux qapp Vut ee sinkux, hy jyr dendywtauu :ee si dyc'ui decc dendyr?"

(Shurangama Sutra, Volume 2 --6)

Then the Thus Come One let his golden-colored arm fall so his webbed fingers pointed downward, and demonstrating this to Ánanda, said, "You see the position of my hand: is it right-side-up or upside-down?" 
Ánanda said, "Being in the world take it to be upside-down. I myself do not know what is right-side-up and what is upside-down."
The Buddha said to Ánanda, "If people of the world take this as upside-down, what do people of the world take to be right-side-up?"
Ánanda said, "They call it right-side-up when the Thus Come One raises his arm, with the fingers of his cotton-soft hand pointing up in the air."
The Buddha then held up his hand and said: "And so for it to be upside-down would be for it to be just the opposite of this. Or at least that’s how people of the world would regard it. In the same way they will differentiate between your body and the Thus Come One’s pure Dharma body and will say that the Thus Come One’s body is one of right and universal knowledge, while your body is upside down. But examine your body and the Buddha’s closely for this upside-down ness: What exactly does the term ‘upside down’ refer to?"

(楞嚴經卷第二之6)

即時如來垂金色臂。輪手下指。示阿難言。汝今見我母陀羅手。為正為倒。阿難言。世間眾生。以此為倒。而我不知誰正誰倒。佛告阿難。若世間人。以此為倒。即世間人。將何為正。
阿難言。如來豎臂。兜羅綿手。上指於空。則名為正。佛即豎臂。告阿難言。若此顛倒。首尾相換。諸世間人。一倍瞻視。則知汝身。與諸如來清淨法身。比類發明。如來之身。名正遍知。汝等之身。號性顛倒。隨汝諦觀。汝身佛身。稱顛倒者。名字何處。號為顛倒。

Shurangama Qingx (zi-5)

Ananda liammix an' jyrui vreh kiw, qra Vuddyy qnialew, habjiongw itdit qui lehh duiww Vuddyy qongw, "Sewjunx! Narr jitt xee knuar qapp tniax vutdnia byy snix qapp byy bet, jnuaxngiu Sewjunx qongw guanw jiaxee sitlyc jinsit vunxsingr, qniavangr dendywtauu? Brang liw hingx kiw juvix, sew guaw ee din'aix qapp uwuer."

(Shurangama Sutra, Volume 2 --5)

Ánanda then arose from this seat, made obeisance to the Buddha, put his palms together, knelt on both knees, and said to the Buddha, "World Honored One, if this seeing and hearing are indeed neither produced nor extinguished, why did the World Honored One refer to us people as having lost our true natures and as going about things in an upside-down way?  I hope the World Honored One will give rise to great compassion and wash my dust and defilement away."

(楞嚴經卷第二之5) 

阿難即從座起禮佛。合掌長跪白佛世尊。若此見聞必不生滅。云何世尊名我等輩。遺失真性顛倒行事。願興慈悲洗我塵垢。

Shurangama Qingx (zi-4)

Vuddyy qra dairongg qongw, "Liw knuar diyc venwhuar cen'ii byy tingg, liauxgno diyc liw quibuew e bedbyy. Liw qamxx jaix liw sinkux-dingw u be bedjuat :ee?"

Prasenajit Dairongg habjiongw qra Vuddyy qongw, "Guaw kaksit m jaix."

Vuddyy qongw, "Guaw jinw qra liw qongw byy snix-bet ee dyrliw. Dairongg! Liw qnir diyc Ganges Hyy ee sii quiw huer?"

Dairongg qongw, "Guaw snax huer ee sii, jubyw cua guaw kir qingwvair Jiva Tnivyy u qingquer jitt diauu hyy. Hitt sii dyrr jaix si Ganges Hyy."

Vuddyy qra dairongg qongw, "Dyrr cincniu liw soxx qongw :ee, zi-jap huer ee sii viw jap huer ee sii kacc lau. Itdit qaur lak-jap huer, jit qangx suar jit qangx, jit guehzit suar jit guehzit, jit dxangx suar jit dxangx, jit xee liamrtauu suar jit xee liamrtauu itdit decc venwcenx. Narr anxnex, liw snax huer qnir diyc jitt diauu hyy ee sii, qaur jap-snax huer ee sii, jitt diauu hyy u byy qangg bor?"

Dairongg qongw, "Ham' snax huer ee sii uanxzenn byy jingcax. Itdit qaur jinw lak-jap-zi huer iarr byy u qyc'ngiu."

Vuddyy qongw, "Liw jitmaw uirdiyhh taumngg vec qapp binrpuee ziauu decc aisiongx. Liw ee bin vitdnia viw ginxaw ee sii kacc ziauu. Anxnex liw jitmaw knuar jitt diauu Ganges Hyy qapp ingxquer ginxaw ee sii knuar jitt diauu hyy, qamxx u ginxaw qapp laurlangg ee jingcax?"

Dairongg qongw, "Byy jingcax, Sewjunx."

Vuddyy qra dairongg qongw, "Liw bin suizenn kiw ziauhunn, mrqycc jingbii qnir ee tensingr m bad kiw ziauhunn. Kiw ziauhunn si venr. Byy kiw ziauhunn si byy venr. E venr :ee e bedbyy. Hiaxee be venr :ee guandew dyrr byy snix-bet. Si anwjnuaw beh qra qaqi kngr dirr snix-siw lairdew? Iurqycc inxjiaur hiaxee Maskari Goshaliputra, inx longxx qongw jitt xee sinkux siw liauxau juann bet."

Dairongg tniax diyc jiaxee ue, jaiqiyh jitt xee sinkux siar li e qycjaiww snix. Ix qapp juui dairjiongr longxx jiokk hnuahiw, did .diyc .ee m bad jingrr u. 

(Shurangama Sutra, Volume 2 --4) 

The Buddha told the Great King, "By watching the ceaseless changes of these transformations, you awaken and know of your perishing, but do you also know that at the time of perishing there is something in your body which does not become extinct?"
King Prasenajit put his palms together and said to the Buddha, "I really do not know."
The Buddha said, "I will now show you the nature which is neither produced and nor extinguished. Great King, how old were you when you saw the waters of the Ganges?”  
The King said, "When I was three years old my compassionate mother led me to visit the goddess Jiva.  We passed a river, and at the time I knew it was the waters of the Ganges."
The Buddha said, "Great King, you have said that when you were twenty you had deteriorated from when you were ten.  Day by day, month-by-month, year by year until you reached sixty, in thought after thought there has been change. Yet when you saw the Ganges River at the age of three, how was it different from when you were thirteen?"
The King said, "It was no different from when I was three, and even now when I am sixty-two it is still no different."
The Buddha said, "Now you are mournful that your hair is white and your face wrinkled.  In the same way that your face is definitely more wrinkled then it was in your youth, has the seeing with which you look at the Ganges aged, so that it is old now but was young when you looked at the river as a child in the past?"
The King said, "No, World Honored One."
The Buddha said, "Great King, your face is wrinkled, but the essential nature of your seeing will never wrinkle. What wrinkles is subject to change. What does not wrinkle does not change. What changes will perish, but what does not change is fundamentally free of production and extinction.  How could it be subject to your birth and death? Furthermore, why bring up what Maskari Goshaliputra and the others say: that after the death of this body there is total annihilation?"
The king heard these words, believed them, and realized that when the life of this body is finished, there will be rebirth.  He and the entire great assembly were greatly delighted at having obtained what they never had before.

(楞嚴經卷第二之4) 

佛告大王。汝見變化。遷改不停。悟知汝滅。亦於滅時。汝知身中有不滅耶。波斯匿王。合掌白佛。我實不知。佛言。我今示汝不生滅性。大王。汝年幾時。見恒河水。王言。我生三歲。慈母攜我。謁耆婆天。經過此流。爾時即知是恒河水。佛言大王。如汝所說。二十之時。衰於十歲。乃至六十。日月歲時。念念遷變。則汝三歲見此河時。至年十三。其水。云何。王言。如三歲時。宛然無異。乃至於今。年六十二。亦無有異。佛言。汝今自傷髮白面皺。其面必定皺於童年。則汝今時。觀此恒河。與昔童時。觀河之見。有童耄不。王言。不也。世尊。佛言大王。汝面雖皺。而此見精。性未曾皺。皺者為變。不皺非變。變者受滅。彼不變者。元無生滅。云何於中受汝生死。而猶引彼末伽黎等。都言此身死後全滅。王聞是言。信知身後捨生趣生。與諸大眾。踊躍歡喜。得未曾有。

Shurangama Qingx (zi-3)

Vuddyy qra dairongg qongw, "Liw ee sinkux jitmaw junjai. Guaw jitmaw qycc mng liw. Liw jitt xee ziogsinx qapp qimqongjiyc qangrkuanw ingxuanw be pnaiw, be nua, iacc si e hiuxnua, e hai .kir?"

"Sewjunx! Guaw jitmaw jitt xee ziogsinx jiongquix e bedjuat."

Vuddyy qra dairongg qongw, "Liw m bad bedbyy .quer, jnuaxngiu jai'ngiaw e bedjuat?"

"Sewjunx! Guaw jitt xee busiongg e pnaiw .kir ee sinkux suizenn m bad huixhai .quer, guaw quanknuar bagjingg muixx jit xee liamrtauu decc venwcenx qapp srid .kir. Sinx ee liamrtauu diddit laii byy tinghiyh, cincniu caa siyx qaxx vniwjniaa hux, jiamrjiam sriaux .kir, byy .kir, sixbongg byy tingsuah. Tangx jaix jitt xee sinkux qaidongx e bedjin."

Vuddyy qongw, "Byy m driyc. Dairongg, liw jitmaw ee huewtauu ixqingx decc lyxsuex :ar. Liw jitmaw ee binriongg qapp ginxaw ee sii beh anwjnuaw vixping?"

"Sewjunx! Ixjaw guaw jyr ginxaw ee sii, qihux anggee qycc qimqut. Diongxsingg venr duarlangg, hetkir jiokk ong. Acc jitmaw si laurhuexaw, hro sueduee vig qaxx beh byy lo. Hingboo dasanw lauxjaux, byy sincaiw. Taumngg vec, binrpuee ziauu. Cunx byy quiw dxangx tangx uac. Ham' siauwlenn dng' iongw ee sii beh tacc e vixping .did?"

Vuddyy qra dairongg qongw, "Liw ee hingboo ingqaix m si hud .jit .xe venr laursiongr .kir .ee."

Dairongg qongw, "Sewjunx! Venwhuar si amr amr aw decc iik :ee. Guaw jinjniar diwqag be diyc. Qnuaa .langg qapp zuac .langg kir qycc laii, jiamrjiam qaur qaxx jitmaw jitt xee ngiu. Sniaxmih enqor? Guaw zi-jap huer ee sii, suizenn qongxx si siauwlenlangg, binrmau ixqingx viw dongcox jap huer ee sii kacc lau kuanw. Snax-jap huer ee sii, viw zi-jap huer ee sii iurr kacc sueziok. Qaur jinw lak-jap-zi huer, uat tauu knuar go-jap huer hitt jun suacc uanxzenn jongwlenn. Sewjunx! Guaw u knuar diyc amr amr aw decc iik. Suizenn jitt xee suevai ee venwcenx qapp iik hanrdnia dirr jap nii. Narr qycc hro guaw siongser suniuu, venwhuar nacc dna' jit qixnii, nng qixnii? Sidjai si dagg nii longxx decc quexvnir. Qamxx dna' dagg nii quexvnir? Dagg guehzit iarr si u decc juanxhuar. Suacc si dna' dagg guehzit juanxhuar? Qycc si dagg qangx decc venwcenx. Jing jing aw sniu, jimjiog knuar. Kshana kshana diongqanx, jit xee liamrtauu quer jit xee liamrtauu longxx byy tingg kxig. Soxiw guaw jai'ngiaw sinkux jiongquix e bedbyy .kir."

(Shurangama Sutra, Volume 2 --3) 

The Buddha said to the great king, "Let’s talk about your body as it is right now. Now I ask you, will your physical body be like vajra, indestructible and living forever?  Or will it change and go bad?"
"World Honored One, this body of mine will keep changing until it eventually perishes."
The Buddha said, "Great king, you have not yet perished.  How do you know you will perish?"
"World Honored One, although my impermanent, changing, and decaying body has not yet become extinct, I observe it now, as every passing thought fades away.  Each new one fails to remain, but is gradually extinguished like fire turning wood to ashes. This ceaseless extinguishing convinces me that this body will eventually completely perish."
The Buddha said, "So it is. Great king, at your present age you are already old and declining.  How does your appearance and complexion compare to when you were a youth?"
"World Honored One, in the past when I was young my skin was moist and shining.  When I reached the prime of life, my blood and breath were full.  But now in my declining years, as I race into old age, my form is withered and wizened and my spirit dull.  My hair is white and my face is wrinkled and not much time remains for me.  How could one possibly compare me now with the way I was when in my prime?"
The Buddha said, "Great king, your appearance should not decline so suddenly."
The king said, "World Honored One, the change has been a hidden transformation of which I honestly have not been aware.  I have come to this gradually through the passing of winters and summers. How did it happen?  In my twenties, I was still young, but my features had aged since the time I was ten.  My thirties were a further decline from my twenties, and now at sixty-two I look back at my fifties as hale and hearty. World Honored One, I now contemplate these hidden transformations.  Although the changes wrought by this process of dying are evident through the decades, I might consider them further in finer detail: these changes do not occur just in periods of twelve years; there are actually changes year by year.  Not only are there annual changes, there are also monthly transformations.  Nor does it stop at monthly transformations; there are also differences day by day.  Examining them closely, I find that kshana by kshana, thought after thought, they never stop. And so I know my body will keep changing until it has perished."

(楞嚴經卷第二之3)

佛告大王。汝身現在。今復問汝。汝此肉身。為同金剛常住不朽。為復變壞。世尊。我今此身。 終從變滅。佛言大王。汝未曾滅。云何知滅。世尊。我此無常變壞之身雖未曾滅。我觀現前。念念遷謝。新新不住。如火成灰。漸漸銷殞。殞亡不息。決知此身。當從滅盡。佛言。如是。大王。汝今生齡。已從衰老。顏貌何如童子之時。世尊。我昔孩孺。膚腠潤澤。年至長成。血氣充滿。而今頹齡。迫於衰耄。形色枯悴。精神昏昧。髮白面皺。逮將不久。如何見比充盛之時。佛言大王。汝之形容。應不頓朽。王言世尊。變化密移。我誠不覺。寒暑遷流。漸至於此。何以故。我年二十。雖號年少顏貌已老初十歲時。三十之年。又衰二十。於今六十。又過於二。觀五十時。宛然強壯。世尊。我見密移。雖此殂落。其間流易。且限十年。若復令我微細思惟。其變寧唯一紀二紀。實為年變。豈唯年變。亦兼月化。何直月化。兼又日遷。沈思諦觀。剎那剎那。念念之間。不得停住。故知我身。終從變滅。