Shurangama Qingx (sir-19)

"Sniaxmih si lyy? Ananda, piwlun qongxx cringx juiw vunxdew si cingkir bingcingx :ee. Hiaxee ing'iax, too, suax, iacc huexhux, inx ee vunxjid si qenqor u  joxgai. Jitt nng xee siongwtew ee vunxsingr dyrr si anxnex, longxx byy siy' sunrlun. U sewqanlangg cruw hex tosuahunw danr zip kir cingkir ee juiw lairdew. Too srid qenqor u joxgai ee vunxsingr. Juiw cingkir bingcingx ee vunxsingr bedbongg .kir. Guarngiu knuar .kiw .laii byy bingg, miaa qiyr juer lyy. Linw ee lyy u go dingg iarr si jitt kuanw ngiu."

 

(Shurangama Sutra, Volume 4 --19)

"What is meant by turbidity? Ánanda, pure water, for instance, is fundamentally clear and clean, whereas dust, dirt, ashes, silt, and the like, are basically solid substances. Such are the properties of the two; their natures are not compatible. Suppose someone takes some dirt and tosses it into pure water. The dirt looses its solidity and the water is deprived of its transparency. The resulting cloudiness is called turbidity. Your five layers of turbidity are similar to it.

(楞嚴經卷第四之19)

云何為濁。 阿難。譬如清水。清潔本然。即彼塵土灰沙之倫。本質留礙。二體法爾。性不相循。有世間人。取彼土塵。投於淨水。土失留礙。水亡清潔。容貌汩然。名之為濁。汝濁五重。亦復如是。

Shurangama Qingx (sir-18)

"Sniaxmih si cohuatsimx nng xee qenquad ee ywgi? Ananda, derr id xee ywgi si, linw jiaxx narr kiwsag sniabunn laii siulen potee kaninw zip Vut ee qakdix qenwbunn, ingdongx jimjiog quancad knikib de ee cohuatsimx qapp dirr qongqyw ee de soxx did ee qakdix si qangg iacc byy qangg. Ananda, narr knikib de ixx snix-bet ee simx juer qinvunw siulen ee inenn beh laii qiucuw Vut ee kaninw qaur byy snix byy bet, hex si byy hau :ee. Uirdiyhh jitt xee enqor, liw qaidongx quancad bingvik sewqanx soxu kiwku tangx joksingg ee huatdo, longxx e venwcenx huixbet. Ananda, liw quanknuar sewqanx tangx joksingg ee huatdo lairdew dycc jit xee be huixhuai? Jongw .si quibuew m bad tniax quer hukangx e nua .kir iacc pnaiw .kir. Sniaxmih enqor? Kangx m si erdangr joksingg :ee. Soxiw an' tauu jiww buew be hai .kir iacc bet .kir. Anxnex liw sinkux lairdew, qenqor ee siongwtew si de, damlun :ee si juiw, bongkab siylyx :ee si huew, e iydang :ee si hongx. In'ui hro jitt sir hxang dnii diauu lehh, suacc qra liw bingcingx uanbuanw bixbiau u qakdix bingqngx ee simx hunx juer knuar, tniax, qamxqag, qapp qakcad. An' kaisiw qaur lorbuew, liw longxx dirr jitt go janr lyy dakdag ee qingxgu lairdew."

(Shurangama Sutra, Volume 4 --18)

"What are the two absolutes regarding initial resolve for enlightenment? Ánanda, the first absolute is that if you wish to renounce the position of Hearer and cultivate the Bodhisattva Vehicle, and to enter the knowledge and vision of the Buddhas, you must carefully consider whether the resolve on the cause-ground and the enlightenment on the ground of fruition are the same or different. Ánanda, it is impossible while on the cause-ground to base one’s cultivation on the mind that is subject to arising and ceasing when in quest of the Buddha Vehicle, which neither arises nor ceases to be. For this reason, you should realize that all composite dharmas belonging to the material world will decay and disappear. Ánanda, contemplate the world: what composite dharmas will not wear out? But I have never heard of empty space wearing out. Has anyone every heard of the disintegration of the void? Why not? Empty space is not a composite and it can never wear out. While you are in your body, what is solid is of earth, what is moist is of water, what is warm is of fire, and what moves is of wind. Because of these four bonds, your tranquil and perfect, wonderfully enlightened bright mind divides into seeing, hearing, sensation, and cognition. From it’s beginning to its end you are immersed in the five layers of turbidity."

(楞嚴經卷第四之18)

云何初心二義決定。阿難。第一義者。汝等若欲捐捨聲聞。修菩薩乘入佛知見。應當審觀因地發心。與果地覺為同為異。 阿難。若於因地以生滅心為本修因。而求佛乘不生不滅。無有是處。以是義故。汝當照明諸器世間可作之法。皆從變滅。阿難。汝觀世間可作之法。誰為不壞。然終不聞爛壞虛空。何以故。空非可作。由是始終無壞滅故。則汝身中。堅相為地。潤濕為水。煖觸為火。動搖為風。由此四纏。分汝湛圓妙覺明心。為視為聽為覺為察。從始入終。五疊渾濁。

Shurangama Qingx (sir-17)

Hitt sii Sewjunx kyxlenn huathue lairdew hiaxee knikib qakdix qapp tniax quer jingwhuad :ee, dirr potesimx iauxx bue jurjai :ee, ixqip uirdiyhh aurzit aw Vut beddo liauxau, Vudhuad buexqii ee jiongwsingx, ix huad potesimx, kuix busiong bibiau siuhing ee lo. Ix qra Ananda qapp juui dairjiongr suansi qongxx, "Linw jiaxee quatding beh huad potesimx, dirr Zulaii Vut bibiau samadhi be snix iawsen :ee ingdongx singx bingvik co' huad qakdix ee simx nng xee qenquad ee ywgi."

 

(Shurangama Sutra, Volume 4 --17)

The World Honored One then sympathized with the Hearers and Those Enlightened to Conditions in the assembly, all those who were not yet at ease with the Bodhi mind. His sympathy also extended to helping beings in the future Dharma Ending Age after the Buddha’s entry into tranquility to bring forth the resolve for Bodhi. He revealed the wonderful path of cultivation of the Unsurpassed Vehicle. He proclaimed to Ánanda and to the great assembly, "You have decisively resolved to attain Bodhi and so you should not grow weary when it comes to the Wonderful Samádhi of the Buddhas, the Thus Come Ones. You must first understand two absolutes regarding initial resolve for enlightenment."

(楞嚴經卷第四之17)
爾時世尊。哀愍會中緣覺聲聞。於菩提心未自在者。及為當來佛滅度後。末法眾生發菩提心。開無上乘妙修行路。宣示阿難及諸大眾。汝等決定發菩提心。於佛如來妙三摩提。不生疲倦。應當先明發覺初心二決定義。

Shurangama Qingx (sir-16)

Ananda qapp juui dairjiongr tniax diyc Vuddyy ee qawsi qapp hunwhuer, gignaiw qapp behik siauduu, simlai liauxgno diyc sit siongr, sintew qapp iwliam longxx kinsangx qapp anhyy, m bad jingrr u. Ananda qycjaiww visiongx lrauu bagsaiw, dirr Vuddyy ee kax-vnix qnialew, qui lehh habjiongw qra Vuddyy qongw, "Busiong dua juvix ee cingcing vyxongg gauu kaikew gunw ee simx. Liw e ixx jiongxjiongw inenn ee ywgi iong lirven honghuad laii qra gunw tehee qoxle, qra gunw soxu ee dimlunn qapp guduu inxcua cud koxhaiw. Sewjunx, guaw dnaxx suizenn singsiu jitt kuanw ee huat'imx, jaix Zulaijongr bibiau u bingqngx qakdix ee simx dirr sibhongqair siwqer longxx si, ionglap qauwiok Zulaii sibhongx qoktow. Itcer cingjing, vyxquir, jonggiamm, byy der viw ee bibiau bingqngx qakdix dirr huat'ongg qoktow. Zulaii suacc qycc jikvi qongxx qenwbunn je vingrr byy qong'iong, qongxx siulen hagsip byy hau. Guaw dnaxx bersux luxhingg beh dauhiyh ee langg, hutzenqanx did diyc tenongg sniuxsur lewdauw ee cuwtec. Suizenn did diyc dua qingx cuwtec, jongw .si rair an’ mngg zip .kir. Dogdok hibang Zulaii byy kiwsag dua juvisimx, kaisi gunw jiaxee dirr huathue lairdew soxu guduu be cingcyw :ee, kiwsag siyxsingg, taubuew did diyc Zulaii busiong liappuann kixcox huatsimx ee lo, hro u siurqar :ee jaix anwjnuaw hanghok ingxzit knikib ee inenn, did diyc Dharani, jinwzip Vuddyy busiong qakdix qapp qenwbunn."

Ue qongw suah, Ananda qui' sinkux pag dirr tokax (qingwvair). Dirr huathue :ee juansimx qitai Vuddyy ju'air ee vudjiw.

(Shurangama Sutra, Volume 4 --16)

When Ánanda and the great assembly heard the Buddha’s instruction, their doubts and delusions were dispelled. Their minds awakened to the ultimate reality, they experienced both physical and mental light ease, and unprecedented attainments. Once again Ánanda wept, bowed at the Buddha’s feet, knelt, placed his palms together, and said to the Buddha, "The Unsurpassed, Great, Compassionate, Pure, and Precious King has instructed me well, so that, by means of these various causes and conditions, expedients and encouragements, all of us who were immersed in the sea of suffering have escaped it. World Honored One, having heard that explanation of Dharma, I know that the Treasury of the Thus Come One, the wonderful, enlightened, bright mind, pervades the ten directions and contains the lands of Thus Come Ones throughout the ten directions, all the pure and elegantly adorned kshetras of Wonderful Enlightened Kings. The Thus Come One also admonished that erudition is of no merit and is not as good as cultivation. So now I am like a wanderer who suddenly encounters a divine king who bestows upon him an elegant house. Even though he has obtained a mansion, he has to enter through a door. I only hope the Thus Come One will not withhold his great compassion in instructing those of us in the assembly who are covered by darkness, so that we may renounce the Small Vehicle and attain at last the Thus Come One’s Nirvana without residue, the fundamental path of resolve. May he enable those who are still learning to know how to subdue the age-old habit of seeking to manipulate conditions to one’s advantage, to obtain Dharani, and to enter in to the knowledge and vision of the Buddhas."  
Having said this, he made a full prostration, and together with the members of the assembly, single-mindedly awaited the Buddha’s compassionate instruction.

(楞嚴經卷第四之16)

阿難及諸大眾。聞佛示誨。疑惑銷除。心悟實相。身意輕安。得未曾有。重復悲淚。頂禮佛足。 長跪合掌而白佛言。無上大悲清淨寶王。善開我心。能以如是種種因緣。方便提獎。引諸沈冥出於苦海。世尊。我今雖承如是法音。知如來藏妙覺明心遍十方界。含 育如來十方國土。清淨寶嚴妙覺王剎。如來復責多聞無功。不逮修習。我今猶如旅泊之人。忽蒙天王賜與華屋。雖獲大宅。要因門入。惟願如來不捨大悲。示我在會諸蒙暗者。捐捨小乘。畢獲如來無餘涅槃本發心路。令有學者。從何攝伏疇昔攀緣。得陀羅尼。入佛知見。
作是語已。五體投地。在會一心。佇佛慈旨。

Shurangama Qingx (sir-15)

Vuddyy qra Ananda qongw, "Dyrr cincniu sniaa-lai ee Yajnadatta, ix singwjingg qongluan ee inenn narr erdid bedduu, anxnex be qongluan ee singwjingg jurzenn dyrr e cud .laii.  Inenn qapp jurhuad tenzenn ee dyrliw dyrr si anxnex nia. Ananda, Yajnadatta ee tauu guanvunw jurzenn dilehh. Guanvunw dyrr an' ix qaqi kiw. Byy an' ix qaqi kiw dyrr m si jurzenn. Sniaxmih kuanw ee inenn diwsuw ix qniax qaqi ee tauu huatqongg ovec jongg? Narr tauu jurzenn dilehh, si inenn jiacc laii huatqongg, anxjnuw inenn byy diwsuw ix jurzenn sitlyc .kir? Guanvunw tauu dyrr be sitlyc. Huatqongg qapp kiongxhongg longxx si bongrsiongw laii snix .cud .laii .ee. Longxx m bad u venwcenx iik, anwjnuaw tec inenn juer jiawduanx? Narr vunxdew qongluan si jurzenn dilehh, vunxdew dyrr e huatqongg kiongxhongg, iauxx bue huatqongg ee sijun, qongluan cangr dirr dyc'ui? Narr byy qongluan si jurzenn dilehh. Tauu vunxdew byy bongrsiongw, anwjnuaw e huatqongg jauxjongg? Narr liauxgno guanvunw u tauu, iwsig diyc qongluann jauxjongg, inenn knikib qapp jurzenn dilehh dyrr longxx si kangpnar lunrsuad. Soxiw guaw qongw snax jiongw giab'enn narr dng dyrr si poetesimx. Potesimx snix .cud .laii, snix-bet ee simx dyrr bet .kir. Jex dna' snix-bet. Byy qikngiu ee jok'uii, bet-snix jiacc tangx longxx bet jin. Narr u jurzenn simx dilehh, anxnex dyrr bingvik ar. Jurzenn simx snix .cud .laii, snix bet, simx dyrr bet. Jex iarr si snix-bet. Byy snix-bet :ee, miaa qiyr juer jurzenn. Dyrr kyxviw sewqanx soxu ee siongwtew camcab jniaa juer ittew, miaa qiyr juer camcab ee vunxsingr. Byy camcab :ee, cringx juer vunxzenn ee vunxsingr. Vunxzenn m si guanvunw dyrr anxnex. Camcab guanvunw m si ittew. Camcab qapp vunxzenn longxx siar li. Lii qapp hap longxx m si inx qaqi. Jitt qxur jiacc qiyr juer si byy kangpnar ee lunrsuad. Potee (Bodhi) qapp liappuann (Nirvana) iauqycc jiokk iau'uanw, m si liw qinglik qiapsor decc qutlat siulen tangx jingwgno :ee. Suizenn liw erdangr amwliam sibhongx Zulaii jap-zi vxo qingx qapp bersux Gange Hyy lairdew ee suax hiacc je ee cingjing bibiau ee ywgi, hiaxee dna' hro liw qex qongw quaw kangpnar ee genlun. Liw suizenn damsuad inenn jurzenn, kakding u bingvik liauxqaiw. Zinsewqanx cringx liw juer bad derr id je :ee. Liw ixx bad jerje, siulen qapp hagsip luixjig jerje qiab ar iauxx berdangr benxduu Matangi ee qiaplan. Narr erdangr, tacc diyhh danw guaw ixx Vut taukakdingw sinsingr ee jimgenn, Matangi inx jaboxqniaw simlai ee gioghuew jiacc tinghiyh, suar did diyc Anagamin ee qongqyw, dirr guaw ee huatmngg lairdew, jingjinr u singjiu, aiwiok ee hyy dax .kir jiacc tangx hro liw qaixtuad. Soxiw qongxx Ananda, liw suizenn qinglik jerje qiab ee qiwdii cisiuw Zulaii unxbit bibiau giamqinw ee ywgi, lingkyw jit qangx siulen byy lrau (byy huanlyw) ee diwhui, laii qapp sewqanx hun qapp air nng xee kow li hng hng. Cincniu Matangi inx jaboxqniaw jurr quewkir sxer ixlaii longxx si juer qirluw. Iu' sinsingr ee jimgenn huawsiaux ix ee air ee iogbang, dirr huatmngg lairdew dnaxx huathy qiyr juer Vunxsingr Bikuni (bhiksuni). Ix qapp Rahula ee laurbuw Yashodhara qangrkuanw liauxgno siogser ee inenn, jaix ligser in'ui tamsimx qapp aiwiok laii jiahkow. Inx liamrqip diyhh siulen byy lrauu (byy huanlyw) ee senrgiap byy dikkag tangx tautlii ingdnii, iacc did diyc Vuddyy juer qiwzin. Anwjnuaw liw qaqi penr qaqi, qycc lauu druar knuar qapp tniax ee qaiwlai?"

(Shurangama Sutra, Volume 4 --15)

The Buddha said to Ánanda,  "Let us take the case of Yajnadatta in the city:  if the causes and conditions of his madness cease, the nature that is not mad will spontaneously come forth.  The entire principle of spontaneity and causes and conditions is nothing more than that. Ánanda, Yajnadatta’s head was naturally there; it was a natural part of him.  There was never a time when it was not.  Why, then, did he suddenly fear that he had no head and start running about madly? If he naturally had a head and went mad due to causes and conditions, would it not be just as natural for him to lose his head due to causes and conditions? Basically his head was never lost. The madness and fear arose from falseness.  There was never any change that took place.  Why, then, belabor the point about causes and conditions? Had the madness been his natural state, the madness and fear would be fundamental.  Before he went mad, then, where was his madness hidden? Had the madness not been his natural state, and his head in fact not lost, why did he run about in a state of madness? If you realize that you have a head and recognize the madness of your pursuit, then both spontaneity and causes and conditions become idle theories. That is why I say that once the three conditions cease to be, the Bodhi mind appears. The arising of the Bodhi mind and the ending of the mind subject to arising and ceasing itself imply arising and ceasing. The ending of both arising and ceasing is the effortless Way. If there is spontaneity then clearly the thought of spontaneity must arise and the mind subject to arising and ceasing end: but that is still a case of arising and ceasing. To call the lack of arising and ceasing spontaneity would be like saying that a combination of mundane phenomena that form a single substance are mixed and united in nature, and that everything not mixed and united is spontaneous in nature. Spontaneity is not natural, and mixing and uniting lack unifying qualities. Spontaneity and unity alike must be abandoned, and both their abandonment and their existence cease to be. Achieving that would be no idle theory. Bodhi and Nirvana are still so far away that you must undoubtedly pass through eons of bitterness and diligence before you cultivate them and are certified. You can memorize the twelve divisions of the Sutras spoken by the Buddhas of the ten directions and their pure, wonderful principles as many as the sands of the Ganges river, but that only aids your idle theorizing. Although you can discuss causes and conditions and spontaneity and understand them perfectly clearly, and people refer to you as the one foremost in learning, still, the eons upon eons you have spent saturating yourself with learning, did not help you avoid the trouble with Matangi’s daughter. Why did you have to wait for me to use the spiritual mantra of the Buddha’s Crown to put out the fire of lust in Matangi’s daughter’s heart, causing her to attain the position of an Anagamin and join a vigorous group in my Dharma assembly, drying up the river of emotional love in her and setting you free? Therefore, Ánanda, your ability to intellectually master the Thus Come One’s wonderful secret teachings for eons upon eons is not as good as a single day of non-outflow cultivation that is intent upon quitting the two worldly sufferings of love and hate. In Matangi’s daughter, a former prostitute, emotional love and desire were dispelled by the spiritual power of the mantra. Now her Dharma name is Bhiksunis Nature. She and Rahula’s mother, Yashodhara, both became aware of their past causes and knew that for several eons they had endured the suffering of greed and emotional love. Due to their single-mindedness they became permeated with the cultivation of non-outflow goodness, they were both freed from their bonds and received predictions. Why, then, do you cheat yourself and still remain caught up in looking and listening?"

(楞嚴經卷第四之15)

佛告阿難。即如城中演若達多。狂性因緣。若得滅除。則不狂性自然而出。因緣自然。理窮於是。阿難。演若達多。頭本自然。本自其然。無然非自。何因緣故。怖頭狂走。若自然頭因緣故狂。何不自然因緣故失。本頭不失。狂怖妄出。曾無變易。何藉因緣。本狂自然。本有狂怖。未狂之際。狂何所潛。不狂自然。頭本無妄。何為狂走。若悟本頭。識知狂走。因緣自然。俱為戲論。是故我言三緣斷故即菩提心。菩提心生。生滅心滅。此但生滅。滅生俱盡。無功用道。若有自然。如是則明。自然心生。生滅心滅。此亦生滅。無生滅者。名為自然。猶如世間諸相雜和。成一體者。 名和合性。非和合者。稱本然性。本然非然。和合非合。合然俱離。離合俱非。此句方名無戲論法。菩提涅槃尚在遙遠。非汝歷劫辛勤修證。雖復憶持十方如來十二部經。清淨妙理如恒河沙。祇益戲論。汝雖談說因緣自然決定明了。人間稱汝多聞第一。以此積劫多聞熏習。不能免離摩登伽難。何須待我佛頂神咒。摩登伽心婬火頓歇。得阿那含。於我法中。成精進林。愛河乾枯。令汝解脫。是故阿難。汝雖歷劫憶持如來秘密妙嚴。不如一日修無漏業。遠離世間憎愛二苦。如摩登伽宿為婬女。由神咒力銷其愛欲。法中今名性比丘尼。與羅侯母耶輸陀羅同悟宿因。知歷世因貪愛為苦。一念熏修無漏善故。或得出纏。或蒙授記。如何自欺。尚留觀聽。