Shurangama Qingx (sir-7)

"Purna, jitt snax jiongw dendywvingw e diddit siy' suar, longxx si bibiau qakdix liahjunw liauxted qakdix ee guansingr, knikib liauxted huatsnix cud siongwtew. Jiaxee longxx si an' bongrsiongw ee qnir snix cud. Snuax, hyy, qapp dairde soxu iuxuii ee siongwtew, jiauww sunrsu venwcenx jiu'iuu, knikib jiaxee hukongx bongrsiongw, qetsog liauw qycjaiww kaisiw."

(Shurangama Sutra, Volume 4 --7)

"Purna, these three kinds of upside-down continuity come from adding understanding to enlightenment. That lack of understanding generates an internal awareness which gives rise to external phenomena. Both are born of false views. From this falseness the mountains, the rivers, the great earth, and all conditioned phenomena unfold themselves in a succession that recurs in endless cycles." 

(楞嚴經卷第四之7)

富樓那。如是三種顛倒相續。皆是覺明。明了知性。因了發相。從妄見生。山河大地諸有為相次第遷流。因此虛妄終而復始。 

Shurangama Qingx (sir-6)

"Purna, sniu qapp air qiongrdongg qethap. U air dyrr byy huatdo hunlii. Jurr anxnex soxu sewqanx verbuw qniaxsunx siysuar cutsir be qnaiwdng. Jiaxee dringw si ixx iogliam ee tambee jyr qinvunw. Tamliam qapp air qiongrdongg ju'iongw. Tamliam byy huatdo tingjiw. Dyrr soxu sewqanx pacnng, huar-snix, damm-snix qapp taisingx duer lat ee qiongg iacc ziok horsiong tunjiac. Jiaxee dringw si ixx satsingx qapp tamliam jyr qinvunw. Langg jiac ngiuu. Ngiuu siw .kir juanw jyr langg. Langg siw .kir juanw jyr ngiuu. Cincniu jitt kuanw simrjiww qaur jap jiongw singbut, siw .kir qycc siw, cutsir liauw qycc cutsir, horsiong laii siy' tunjiac. Og giap diddit snix .cud .laii, itdit qaur birlaii buqiongjin. Jiaxee dringw si ixx tautec ee tambee jyr qinvunw. Liw kiamr guaw jit diauu mia. Guaw hingw liw jewbu. Ixx jex jyr inenn, qinglik cingvah qiab (kalpa), ciangjai dirr snex qapp siw decc dngw. Liw air guaw ee simqnuax. Guaw siyh liw ee jusig. Ixx jex jyr inenn, qinglik cingvah qiab (kalpa), ciangjai decc qaudnii sokvak. Satsingx, tautec, imiok jitt snax xee jyr qinvunx, ixx jex jyr inenn, giabjer qapp qongqyw siy' suar byy dng."

(Shurangama Sutra, Volume 4 --6)

"Purna, thought and love become bound together so that people love each other and cannot bear to be apart. As a result, ceaseless successive births of parents, children, and grandchildren occur in this world. And the basis for all that is desire and greed. Greed and emotional love feed on one another until the greed becomes insatiable. The result of that in this world is the tendency of egg-born, womb-born, moisture-born, and transformation-born beings to devour one another to the extent that their strength permits. The basis for all that is killing and greed. Suppose a person eats a sheep. The sheep dies and becomes a person; the person dies and becomes a sheep, the same applies in all rebirths among the ten categories. Through death after death and birth after birth, they eat each other. The evil karma one is born with continues to the bounds of the future. The basis for all that is stealing and greed. 'You owe me a life; I must repay my debt to you.’ Due to such causes and conditions we pass through hundreds of thousands of eons in sustained cycle of birth and death. ‘You love my mind; I adore your good looks.’ Due to such causes and conditions we pass through hundreds of thousands of eons in sustained mutual entanglement. Killing, stealing, and lust are the basic roots. From such causes and conditions comes the continuity of karma and retribution."

(楞嚴經卷第四之6)
富樓那。想愛同結。愛不能離。則諸世間父母子孫。相生不斷。是等則以欲貪為本。貪愛同滋。 貪不能此。則諸世間卵化濕胎。隨力強弱。遞相吞食。是等則以殺貪為本。以人食羊。羊死為人。人死為羊。如是乃至十生之類。死死生生。互來相噉。惡業俱生。窮未來際。是等則以盜貪為本。汝負我命。我還汝債。以是因緣。經百千劫。常在生死。汝愛我心。我憐汝色。以是因緣。經百千劫。常在纏縛。唯殺盜媱三為根本。以是因緣。業果相續。

Shurangama Qingx (sir-5)

"Qycjaiww qongw, Purna, bongrsiongw henxbingg m si iu' vadd hxang kiw :ee, si biaurbingg qakdix sitbee soxx drir. Bongrsiongw qacc qenwlip, bingqngx jingwliw be ciauquer jitt xee huanruii. Ixx jex soxx knikib ee inenn, imsniax ixgua tniax be diyc, siksiong ixgua knuar be diyc. Siktew, pangkuir, kiwbi, qapp bongkab singjiu liauw lak jiongw bongrsiongw. In'ui anxnex, qenwqak qapp bundix suacc hunkuix. Qangrkuanw ee giabjer siy' qaudnii. Qethap, hunlii, hingsingg, huawqaiw. Bingqngx henxbingg, siksiong dyrr huatsnix. Qnir henxbingg, sniu dyrr hingsingg. Qnir diyc qyc'ngiu :ee, iamwhin dyrr hingsingg. Qangrkuanw ee sniurhuad hingsingg air. Air jiuliuu vnir jyr jingxjiw. Jiaplap sniu vniwjniaa txex. Qauknaa siy' suar huatsingx, kip'inw qangg giabjer :ee, soxiw u in'enn laii snix cud kalaka, arbuda dringw. Taisingx, pacnng, damm-snix, iacc huar-snix, duer inx soxx qamxingr :ee laii snix cud. Nxng dogdok an' sniu laii snix cud. Txex in'ui jxingg jiacc u :ee. Damm ixx camcab laii qamxhuar. Huar ixx tiacli laii qamxingr. Jxingg, sniu, hap, qapp lii itjair horsiong venwhuar qaixii. Soxu sriu ee giabjer duer jex vuex .kiw .laii iacc dimm .lyc .kir. Ixx jex jyr knikib ee inenn, jiongwsingx siysuar byy dng."

(Shurangama Sutra, Volume 4 --5)

"Moreover, Purna, the false understanding is none other than the mistake of adding understanding to enlightenment. After the falseness of the objective realm is established, the subjective understanding cannot transcend it. Due to that, hearing does not go beyond sound, and seeing does not surpass form. Forms, smells, tastes, objects of touch and the others of the six falsenesses are realized. Because of them there is a division into seeing, sensation, hearing, and knowing. Similar karma binds beings together; union and separation bring about their transformations. The manifestation of light is caused by false view and ignorance. Competitive views generate hatred; compatible views create love. The flow of love becomes a seed; the potential fetus is taken in and conception occurs. When intercourse takes place, beings with similar karma are drawn in. From these causes and conditions, the kalaka, arbuda, and other fetal stages evolve. The womb-born, egg-born, moisture-born, and transformation-born beings come about in response: the egg-born come from thought, the womb-born are due to emotion, the moisture-born arise from union, and transformations occur through separation. Emotion, thought, union, and separation go through further changes, and the maturation of such karma causes one to rise or sink. From such causes and conditions comes the continuity of beings."

(楞嚴經卷第四之5)

復次富樓那。明妄非他。覺明為咎。所妄既立。明理不踰。以是因緣。聽不出聲。見不超色。色香味觸。六妄成就。由是分開見覺聞知。同業相纏。合離成化。見明色發。明見想成。異見成憎。同想成愛。流愛為種。納想為胎。交遘發生。吸引同業。故有因緣生羯羅藍遏蒲曇等。胎卵濕化。隨其所應。卵唯想生。胎因情有。濕以合感。化以離應。情想合離更相變易。所有受業。逐其飛沈。以是因緣。眾生相續。
 

Shurangama Qingx (sir-4)

"Bingqngx qakdix qapp kanghux hunrdun sna' vaixter danxtai jurr anxnex hingsingg dongriauu, mrjiacc u honglenw jipjiangw icii sewqair. Knikib kanghux snex cud iydang. Qenqor qapp bingkag vniwjniaa joxgai. Hex qimsiok si qenqor ee bingqngx qakdix soxx qenwlip :ee, mrjiacc u qimlunn laii vyxcii qoktow. Qenqor ee qakdix hingsingg qimvyw. Iydang ee bingqngx cud hongx. Hongx qapp qimx horsiong luwluac, soxiw e cud huexqngx jiaxee venwhuar ee texsingr. Qimvyw bingqngx snix cud cilun. Huexqngx hiongr quann cingwsiaux, soxiw u juixlunn vauhamm sibhongx sewqair. Huew cingwquann. Juiw harqangr. Inx horsiong huatsnix, qenqor qenwlip. Damlun vniwjniaa duarhaiw. Dasyr vniwjniaa kejiux qapp liogde. Uirdiyhh jitt xee dyrliw ee soxx drir, hex duarhaiw lairdew suwsiongg e kiw huexqngx. Hex kejiux qapp liogde suwsiongg u qanghyy jur zip. Juiw ee srer kacc sux huew ee sii dyrr qetjniaa qysnuax. Soxiw snuajiyc siy' kab e vniwjniaa huexiam, rngiuu .kir dyrr vniwjniaa juixkir. Tosuax ee srer kacc sux juiw ee sii, dyrr u cauxbok e tiuquann. Soxiw ciurnaa om duw diyc huew siyx dyrr vniwjniaa too. Too in'ui qiauxqaw vniwjniaa juiw. Jiaxee horsiong qauqad, suijai huatsnix. Jit xee suar jit xee ee henrsiong vnir jyr jingxjiw. Ixx jex jyr knikib ee inenn, sewqair siysuar byy dng."

(Shurangama Sutra, Volume 4 --4)

"The understanding added to enlightenment creates a light that stands in mutual opposition with the darkness of emptiness. As a result, wind wheels that support the world come into being. The tension between emptiness and that light creates movement. The false, persistent light congeals into a solidity that becomes metal. A lack of enlightenment nurtures that persistence and causes metal wheels to secure all lands. That tenacious unenlightened state creates metal, while the fluctuations of light cause the wind to rise. The friction between wind and metal creates fire, which is mutable in nature. Metal produces moisture, which causes flame to rise from the fire. Thus the wheel of water that encompasses all realms in the ten directions comes about.
"Fire rises and water falls, and the combination becomes tenacious. What is wet becomes the oceans and seas; what is dry becomes the continents and islands. Because of this, fire often rises up in the oceans, and on the continents the streams and rivers ever flow. When the power of water is less then that of fire, high mountains result. That is why mountain rocks give off sparks when struck, and become liquid when melted. When the power of earth is less then that of water, the outcome is grasses and trees. That is why the vegetation in groves and marshes turns to ashes when burned and oozes water when twisted. The interaction of that false dichotomy in turn creates these elements as seeds and from these causes and conditions comes the continuity of the world."

(楞嚴經卷第四之4)

覺明空昧。相待成搖。故有風輪執持世界。因空生搖。堅明立礙。彼金寶者明覺立堅。故有金輪 保持國土。堅覺寶成。搖明風出。風金相摩。故有火光為變化性。寶明生潤。火光上蒸。故有水輪含十方界。火騰水降。交發立堅。濕為巨海。乾為洲潬。以是義故。彼大海中火光常起。彼洲潬中江河常注。水勢劣火。結為高山。是故山石。擊則成燄。融則成水。土勢劣水。抽為草木。是故林藪遇燒成土。因絞成水。交妄發生。遞相為種。以是因緣。世界相續。

Shurangama Qingx (sir-3)

Vuddyy qongw, "Purna, dyrr cincniu liw soxx qongw :ee, 'Vunxzenn cingjing, anwjnuaw dudzenn snix cud snuax, hyy, qapp dairde?' Liw vingsiongg qamxx byy tniax Zulaii decc suanqangw qongxx qakdix ee guansingr si bibiau bingqngx, vunxguann ee qakdix bingqngx bibiau?"

Purna qongw, "U, Sewjunx. Guaw suwsiongg tniax diyc Vuddyy suanqangw jitt xee ywgi."

Vuddyy qongw, "Liw qongw qakdix bingqngx, si ix ee guansingr bingqngx jiacc qra qiyr juer qakdix, iacc si qakdix byy bingqngx jiacc qra qiyr juer bingqngx ee qakdix?"

Purna qongw, "Narr jitt xee byy bingqngx :ee qiyr juer u qakdix :ee, anxnex dyrr byy sniaw tangx bingvik :ee ar."

Vuddyy qongw, "Narr byy soxx bingvik, dyrr byy bingqngx ee qakdix. U soxx bingvik :ee m si qakdix, byy soxx bingvik :ee dyrr m si bingqngx. Byy binghen qycc iarr m si qakdix guandew jigjing bingqngx ee singr. Qakdix ee guansingr vitdnia si bingqngx. Narr bongrsiongw junw jyr bingqngx ee qakdix, jitt xee qakdix dyrr m si bingqngx :ee. Knikib bingqngx soxx qenwlip :ee, qacc si knikib bongrsiongw qenwlip :ee, dyrr e snix cud bongrsiongw ee linglik. Dirr byy qangg iacc byy jingcax lairdew, dudzenn hingsingg jingcax. Hitt xee jingcax qycc snix cud jingcax. Knikib jingcax, siy' qangg jurr anxnex qenwlip. Siy' qangg qapp jingcax huatsnix binghen, knikib jex, byy qangg byy jingcax qycjaiww qenwlip. Cincniu anxnex ziauxluan, horsiong danxtai snix cud lyhuann. Lyhuann quw .laii huatsnix din'aix. Jursinx siongwtew lyy lyy be cringx, an' jex inw kiw dinsiok ee lykow qapp huanlyw. Jinxkiw dyrr jniaa jyr sewqair, jigjing dyrr jniaa jyr hukongx. Hukongx junw jyr si qangg, sewqair junw jyr si u jingcax. Inx vingrr m si qangg iacc u jingcax jiacc sidjai si iuxuii ee hxuad."

(Shurangama Sutra, Volume 4 --3)

The Buddha said, "Purna, you have asked why in fundamental purity the mountains, the rivers, and the great earth suddenly arise. Have you not often heard the Thus Come One expound upon the wonderful light of the enlightened nature and the bright wonder of fundamental enlightenment?"
Purna said, "Yes, World Honored One, I have often heard the Buddha expound upon that subject."
The Buddha said, "You speak of understanding enlightenment; does the nature understand and is that called enlightenment? Or does enlightenment initially lack understanding and so you speak of understanding enlightenment?"
Purna said, "If a lack of understanding is called enlightenment, then there would be no understanding at all."
The Buddha said, "If there were no understanding at all, then there could be no understanding of enlightenment. If understanding is added, then that is not enlightenment. If understanding is not added, then there’s no understanding. But a lack of understanding or ignorance is not the lucid bright nature of enlightenment. The nature of enlightenment certainly includes understanding. It’s redundant to speak of understanding enlightenment. Enlightenment is not a kind of understanding. Understanding sets up an objective realm. Once that objective realm is set up, your false subjective state arises. Where there was neither sameness nor difference, suddenly difference appears. What differs from that difference becomes sameness. Once sameness and difference mutually arise, and due to them, what is neither the same nor different is created. This turmoil eventually brings about weariness. Prolonged weariness produces defilement. The combination of these in a murky turbidity creates afflictions with respect to wearisome defilements. The world comes about through this arising; the lack of any arising becomes emptiness. Emptiness is sameness; the world, difference. Those that have neither difference nor sameness become conditioned dharmas."

(楞嚴經卷第四之3)

佛言。富樓那。如汝所言。清淨本然。云何忽生山河大地。汝常不聞如來宣說。性覺妙明。本覺明妙。

富樓那言。唯然。世尊。我常聞佛宣說斯義。

佛言。汝稱覺明。為復性明。稱名為覺。為覺不明。稱為明覺。

富樓那言。若此不明名為覺者。則無所明。

佛言。若無所明。則無明覺。有所非覺。無所非明。無明又非覺湛明性。性覺必明。妄為明覺。覺非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。

Shurangama Qingx (sir-2)

Hitt sii Sewjunx qra Purna qapp huathue lairdew soxu qaur qaxx huanlyw druu jin, benw qycc yc :ee soxu Arhat qongw, "Zulaii qimzit uirr jitt xee huathue suanqangw busiong qauwgi lairdew jinsit busiong qauwgi ee guansingr, hro huathue lairdew linw jiaxee simsingr dniardiyc did sniabunn qongqyw :ee ixqip soxu itcer iauxx bue did nng jiongw hukongx qongqyw :ee beh hiongwsiong qruix dairsing ee Arhat dringw longxx tangx did diyc uiid jigbet dniude, dyrr si jinjniar ee aranya, dirr jingwkag ee soxjai siuhing. Linw jitmaw jimjiog tniax. Guaw qaidongx uirr linw suatbingg."

Purna dringw inx jiaxee kimqingr Vuddyy ee huat'imx, longxx diam diam tniax.

(Shurangama Sutra, Volume 4 --2)

The World Honored One then told Purna and all the Arhats in the assembly who had ended their outflows and had reached the level beyond study, "Today the Thus Come One will explain in depth the truest most supreme meaning. May those of you in the assembly who are Hearers or Arhats of a fixed nature who have not yet realized the two kinds of emptiness and all who are dedicated to the Superior Vehicle reach the tranquility of the One Vehicle, the true aranya, the proper place of cultivation. Listen attentively and I will explain it for you." 

Purna and the others listened quietly, respecting the Buddha’s expression of Dharma.

(楞嚴經卷第四之2)

爾時世尊告富樓那。及諸會中漏盡無學諸阿羅漢。如來今日普為此會。宣勝義中真勝義性。令汝會中定性聲聞。及諸一切未得二空迴向上乘阿羅漢等。皆獲一乘寂滅場地。真阿練若。正修行處。汝今諦聽。當為汝說。

富樓那等。欽佛法音。默然承聽。 

 

Shurangama Qingx (sir-1)

Hitt sii, Purnamaitreyaniputra dirr jiongwlangg lairdew an' jyrui vreh kiw, jniawvingg qingqah teh teh, jniawvingg katauux kap de, habjiongw qiongqingr duiww Vuddyy qongw, "Dua junuix u dikhing ee Sewjunx, liw gauu uirr jiongwsingx quexbingg enxsuad Zulaii derr id iauwjiw. Dirr suathuad :ee lairdew, Sewjunx suwsiongg cuiquw guaw si vaii derr id :ee. Qinaxzit tniax Zulaii bibiau ee huat'imx, bersux cauwhni :ee beh tniax qnir li ciauquer jit-vah vo gua ee bang-aw decc hnix. Knuar dy' knuar be diyc ar, hyhongw si tniax? Vuddyy suizenn suanqangw suatbingg beh hro gunw siauduu gignaw, jitmaw iuguann berdangr siongser liauxted qauwgi qaur qaxx tauu jiww buew byy gignaiw ee qingxqair. Sewjunx, kyxviw Ananda inx jiaxee suizenn u kaigno, sipkuir huanlyw iauxx bue dubet. Gunw jiaxee dingxdingw dirr huathue lairdew qaur qaxx byy uilau qingxqair :ee, soxu huanlyw suizenn druu jin, jitmaw tniax diyc Zulaii soxx qangxsuad ee huat'imx, iauxx qycc u gignaiw huexgo. Sewjunx, narr junw sewqanx itcer (lak) qinkir, (lak) din'aix, (go) skandha, (jap-zi) cutcur, qapp (jap-veh) hunqair dingxdingw longxx si Zulaijongr, vunxzenn cingjing. Anwjnuaw dudzenn snix cud snuax, hyy, qapp dairde soxu iuxuii ee siongwtew? Jiauww sunrsu venwcenx jiuiuu, qetsog liauw qycjaiww kaisiw. Qycjaiww Zulaii qongw, de, juiw, huew, qapp hongx, inx ee vunxsingr uanbuanw hiongtongx, dirr huatqair siwqer longxx u, cingbingg tettyr ciangjai dilehh. Sewjunx, narr dairde ee vunxsingr venww muaw, nacc tangx iong'unw juiw dilehh? Narr juiw ee vunxsingr siwqer longxx u, huew dyrr be snix .cud .laii. Anwjnuaw qycc tangx bingvik juiw qapp huew nng xee vunxsingr dirr hukongx siwqer longxx u, be horsiongx lingziok siaubet? Sewjunx, dairde ee vunxsingr si satbat, jiongwgai. Kongsingr si hukongx, tongtaur. Anwjnuaw qongw jitt nng xee dirr huatqair siwlinn longxx u? Guaw m jaix jitt xee qauwgi beh qruix hiongr dyhh? Dandanx hibang Zulaii  vywiongg dua juvix, uirr guaw qapp juui dairjiongr vuah kuix bebak ee hunn."

Jiaxee ue qongw suah, ix qui' sinkux pag dirr tokax (qingwvair), kimqingr ngwbang Zulaii busiong juvix ee qauwhuer.

(Shurangama Sutra, Volume 4 --1)

Then Purnamaitreyaniputra (Purna) arose from his seat in the midst of the great assembly, uncovered his right shoulder, knelt on his right knee, put his palms together respectfully, and said to the Buddha, "The most virtuous and awe-inspiring World Honored One has for the sake of beings expounded the primary truth of the Thus Come One with remarkable eloquence. The World Honored One often singles me out as the foremost among speakers of the Dharma. But now when I hear the Thus Come One’s wonderful, subtle expressions of the Dharma, I am like a deaf person who at a distance of more than a hundred paces tries to hear a mosquito, which in fact cannot be seen, let alone heard. Although the Buddha’s clear expressions have succeeded in dispelling our doubts, we still have not fathomed the ultimate meaning that could enable us to rise above all delusions. Those who are like Ánanda, although enlightened, have not yet ended their outflows of their habits. Those of us present in the assembly who have reached the stage of no outflows, despite having ended our outflows, still wonder about the Dharma spoken by the Thus Come One today. World Honored One, if all the mundane sense organs, sense objects, skandhas, places, and realms are the Treasury of the Thus Come One, why, in that fundamental purity, do the mountains, rivers, great earth and all other conditioned phenomena suddenly arise, cyclically change and flow, end, and then begin again? Moreover, the Thus Come One said that the basic natures of earth, water, fire, and wind are perfectly fused, pervade the Dharma Realm, and are tranquil and eternal. World Honored One, if the nature of earth is pervasive, how could it contain water?  If the nature of water is pervasive, fire would not arise. Further, how do you explain that the natures of fire and water can each pervade empty space without displacing one another?  World Honored One, the nature of earth is solid; the nature of emptiness is vacuous. How can they both pervade the Dharma Realm? I don’t know what this doctrine is aiming at. I only hope the Thus Come One will compassionately explain in order to clear the clouds of confusion that engulf all of us in this great assembly."  

After saying that, he made a full prostration and respectfully and expectantly awaited the Thus Come One’s unsurpassed compassionate instruction.

(楞嚴經卷第四之1)

爾時富樓那彌多羅尼子。在大眾中。即從座起。偏袒右肩。右膝著地。合掌恭敬而白佛言。大威德世尊。善為眾生敷演如來第一義諦。世尊常推說法人中。我為第一。今聞如來微妙法音。猶如聾人。逾百步外。聆於蚊蚋。本所不見。何況得聞。佛雖宣明。令我除惑。今猶未詳斯義究竟無疑惑地。世尊。如阿難輩。雖則開悟。習漏未除。我等會中登無漏者。雖盡諸漏。今聞如來所說法音。尚紆疑悔。世尊。若復世間一切根塵陰處界等。皆如來藏清淨本然。云何忽生山河大地諸有為相。次第遷流。終而復始。又如來說。地水火風。本性圓融。周遍法界。湛然常住。世尊。若地性遍。云何容水。水性周遍。火則不生。復云何明水火二性俱遍虛空。不相陵滅。世尊。地性障礙。空性虛通。云何二俱周遍法界。而我不知是義攸往。惟願如來。宣流大慈。開我迷雲。及諸大眾。

作是語已。五體投地。欽渴如來無上慈誨。