Shurangama Qingx (go-12)

Kaundinya dringw go xee bikiu an' jyrui vreh kiw hiongr Vuddyy ee kax qnialew, suar qra Vuddyy qongw, "Guanw dirr Lok Hngg qapp dirr Qxex Hngg knuar qnir Zulaii cocox singjiu Vuddy. An' Vuddyy ee imsniax liauxgno bingvik sir xee singwder. Vuddyy mng bikiu. Guaw dairsingx qongw u liauxqaiw. Zulaii inwjingr guaw ee mia juer Ajnata. Bibiau imsniax giambit uanbuanw. Guaw an' imsniax did Arhat. Vuddyy mng uanbuanw tongdat ee dairjir. Jiauww guaw soxx giamrjingr :ee, imsniax vaii derr id kxamw."

(Shurangama Sutra, Volume 5 --12)

Kaundinya, with the others of the first five Bhikshus, arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, "When I was in the Deer Park and the Pheasant Garden, I observed the Thus Come One immediately after his accomplishment of the Way. Upon hearing the Buddha’s voice, I understood the Four Truths. The Buddha is questioning us Bhikshus. As I was the first to understand,  the Thus Come One certified me and named me Ajnata. His wonderful sound was both secret and all pervasive. It was through sound that I became an Arhat. The Buddha asks about perfect penetration. As I have been certified to it, sound is the foremost means."

(楞嚴經卷第五之12)

憍陳那五比丘。即從座起。頂禮佛足。而白佛言。我在鹿苑。及於雞園。觀見如來最初成道。於佛音聲。悟明四諦。佛問比丘。我初稱解。如來印我名阿若多。妙音密圓。我於音聲得阿羅漢。佛問圓通。如我所證。音聲為上。 

 

Shurangama Qingx (go-11)

Hitt sii Sewjunx hiongr dairjiongr lairdew juui dua posad qapp juui huanlyw druu jin ee dua Arhat kaisi qongxx, "Linw jiaxee posad qapp Arhat, linw dirr guaw ee jniawhuad lairdew did diyc singjiu, mrbenw qycc hagsip. Guaw dnaxx mng linw. Siongrr kixtauu huatsimx liauxgno jap-veh qxair, sniaw siongrr uanbuanw tongdat? An' dyhh hongven zip samadhi?"

(Shurangama Sutra, Volume 5 --11)

Then the World Honored One told all those in the assembly who were great Bodhisattvas and great Arhats with their outflows extinguished, "All of you Bodhisattvas and Arhats who are born from within my Dharma and have attained the stage beyond study, I now ask you: When you first brought forth your resolve and became enlightened to the eighteen realms, which one of these brought perfect penetration? Through which expedient did you enter samádhi?

(楞嚴經卷第五之11)

爾時世尊。普告眾中諸大菩薩。及諸漏盡大阿羅漢。汝等菩薩及阿羅漢。生我法中。得成無學。吾今問汝。最初發心悟十八界。誰為圓通。從何方便入三摩地。

Shurangama Qingx (go-10)

Ananda qapp juui dairjiongr singsiu Vuddyy kaisi, diwhui qapp qakdix uanbuanw tongdat, byy jit diamw aw gignaiw iacc behik. Jidsii habjiongw, hiongr Vuddyy ee siangx kax qnialew, suar qra Vuddyy qongw, "Guanw jiaxee qimzit srinx qapp simx longxx cingbingg, kuaiwlok byy gignaiw. Suizenn qycjaiww liauxgno qraiw lak brongg id ee ywgi, mrqycc iauxx bue drat qaur uanbuanw tongdat ee qinvunw. Sewjunx, guanw jiaxee piaulingg, jikju qiapsor naxx qozii kunr tnilo. Sniaw kuanw simsux iacc sniaw kuanw kyxlu, byy vanrpuex tangx did Vuddyy sur tenlunn. Bersux prangw .qnir ee iur qniaw hutzenn gu diyc ju'air ee buxcinx. Narr qycc jurr anxnex duw diyc tangx singjiu dyrgiap ee qihue, soxx did .diyc ee jingbit gengiw narr iauxx qapp vunxdew liauxgno :ee siysiang, anxnex dyrr qapp byy tniax .diyc byy jingcax. Brang liw sur dua juvix, sur hro guanw ywvir giamqinw ee dyrliw, tangx singjiu Zulaii juewau ee kaisi."
Jiaxee ue qongw suah, Ananda qui' sinkux pag dirr tokax (qingwvair), liauxau trer .dngw .kir, amr amr aw ngwbang Vuddyy tangx tuansiu ywvir ee vudliw.

(Shurangama Sutra, Volume 5 --10)

Upon receiving the Buddha’s instruction, Ánanda, and the great assembly gained wisdom and awareness that was perfectly penetrating and free of doubt and delusion. All at the same time, they placed their palms together, and bowed at the Buddha’s feet. Ánanda then said to the Buddha, "Today our bodies and minds are illumined, and we are happily free from obstruction.
"We have understood the meaning of the ending of the six and the one. Still, we have not yet progressed to fundamental, perfect penetration.
"World Honored One, we who have drifted and floundered our way through eon after eon, homeless and alone, had no idea; we never imagined that we could meet the Buddha in such a close relationship. We are like lost infants who have suddenly found their compassionate mother. If because of this encounter we realize the Way, [it will not have been in vain]. If we treat these secret instructions with our former mode of understanding, it will be the same as if we hadn’t even heard them. We only wish the Greatly Compassionate One will bestow upon us the profound secret as the Thus Come One’s final instruction."
After saying this Ánanda prostrated himself, withdrew, and silently anticipated the Buddha’s hidden transmission.

(楞嚴經卷第五之10)

阿難及諸大眾。蒙佛開示。慧覺圓通。得無疑惑。一時合掌。頂禮雙足。而白佛言。我等今日身心皎然。快得無礙。雖復悟知一六亡義。然猶未達圓通本根。世尊。我輩飄零。積劫孤露。何心何慮。預佛天倫。如失乳兒。忽遇慈母。若復因此際會道成。所得密言。 還同本悟。則與未聞無有差別。惟垂大悲。惠我秘嚴。成就如來最後開示。作是語已。五體投地。退藏密機。冀佛冥授。 

Shurangama Qingx (go-9)

Zulaii iong ciuw qra pah qad ee qin'aw hiongr dywvingg giuw, mng Ananda qongxx, "Anxnex u tauw .kuix bor?"

"Byy, Sewjunx."

Liammix ix qycc iong ciuw penhiongr jniawvingg giuw, qycjaiww mng Ananda qongxx, "Anxnex u tauw .kuir bor?"

"Byy, Sewjunx."

Vuddyy qra Ananda qongw, "Guaw jitmaw iong ciuw, jniawvingg qapp dywvingg longxx giuw, quibuew berdangr tauw .kuix. Liw qamxx beh tegi jit xee qongxx beh anwjnuaw tauw .kuix ee hongven hxuad?"

Ananda qra Vuddyy qongw, "Sewjunx, qaidongx an' qad ee simx hiax tauw .kuix, qad dyrr snruar .kir .ar."

Vuddyy qra Ananda qongw, "Byy m driyc, byy m driyc. Narr beh qra qad qaixduu, qaidongx an' qad ee simx hiax laii tauw. Ananda, guaw qongw vudhuad an' inenn laii snix kiw, m si cruw sewqanx camcab cauwjok ee siongwtew. Zulaii huatsnix binghen sewqanx cud sewqanx ee hxuad, jaix hitt xee qinvunw ee in'iuu duer soxx knikib :ee laii snix cud. Cincniu jitt kuanw simrjiww qaur Ganges Hyy ee suax hiacc je ee sewqair ixgua ee jit dih ho iarr jaix hitt xee sowliong. Henxhen dirr taujingg ee jiongxjiongw, cingg-aw dit :ee, ciwper kiaux :ee, tengyy vec :ee, oax ox :ee, longxx tangx liauxqaiw guandew ee in'iuu. Soxiw qongxx Ananda, duer liw simdiongx suanxdik ee lak qinkir. Qxinx ee qad narr druu, siogdinn ee siongwtew jurzenn e bet .kir. Soxu ee bongrsiongw siausid bedbongg, jinsit vunxsingr jitt sii byy henxhen, beh hysii henxhen? Ananda, guaw dnaxx mng liw. Jitt xee Suyama qin'aw lak xee qad henxhen dirr binrjingg, erdangr qang sijun qra tauw .kuix, dangjee qra qaixduu bor?"

"Berdangr, Sewjunx. Jitt xee qad vunxdew si jiauww cuwsu qad :ee. Qinaxzit qaidongx jiauww cuwsu laii tauw .kuix. Lak xee qad qang tew. Pah qad byy qang sii, anxnex qad tauw .kuix anwjnuaw tangx dangjee qaixduu?"

Vuddyy qongw, "Lak qinx ee huanlyw qaixduu iarr si anxnex. Jex lak qinx ee huanlyw cocox qaixduu ee sii, singx did diyc langg kangx .kir. Kangx ee vunxsingr uanbuanw bingqngx, singjiu hxuad did qaixtuad. Qaixtuad hxuad liauw, soxu ee kangx longxx be qycc snix. Jex qiyr juer potee samadhi, drat qaur byy snix byy bet qapp snix kiw zimxnairsimx ee qingxqair."

(Shurangama Sutra, Volume 5 --9)

The Thus Come One took hold of the knotted cloth, pulled on its left end, and asked Ánanda, "Is this the way to untie them?"
"No, World Honored One."
Then the Buddha pulled on the right end and again asked Ánanda, "Is this the way to untie them?"
"No, World Honored One."
The Buddha said to Ánanda, "Now I have pulled the cloth left and right and still have not been able to undo the knots. What method do you propose for untying them?"
Ánanda said to the Buddha, "World Honored One, you must untie the knots from their center. Then they will come undone."
The Buddha said to Ánanda, "So it is, so it is. If you want to undo them, you have to untie them from the center. Ánanda, the Buddha Dharma I explain arises from causes and conditions. But that does not imply grasping at the mixing and uniting of coarse, worldly appearances. The Thus Come One understands all worldly and world-transcending dharmas and knows their fundamental causes and what conditions bring them into being. This is so to the extent that I know how many drops of rain fall in as many worlds away from here as there are dust motes in the Ganges. The same is true of all the things you can see: Why the pine is straight, why the brambles are twisted, why the goose is white, why the crow is black--I understand all these reasons. Therefore, Ánanda, you can select whichever one of the six sense organs you wish. If the knots of the sense organs are removed, then the defiling phenomena disappear of themselves and all falseness ceases to be. If what remains is not the truth, then where do you expect to find the truth? Ánanda, I now ask you, can the six knots beautiful cloth be untied simultaneously and released all at once?"
"No, World Honored One. As the knots were originally made in sequence, now they must be untied in sequence. The substance of the six knots is the same, but they were not made simultaneously, and so now when they are undone, how could they be untied simultaneously?"
The Buddha said, "Releasing the six sense-organs is the same way. When the sense organ begins to be released, one realizes the emptiness of people first. When the nature of that emptiness is fully understood, then one is released from dharmas. Once one is freed from dharmas, neither kind of emptiness will arise. That is called the Patience with Non-Production that Bodhisattvas attain by means of samádhi."

(楞嚴經卷第五之9) 
如來以手將所結巾偏掣其左。問阿難言。如是解不。不也。世尊。旋復以手偏牽右邊。又問阿難。如是解不。不也。世尊。佛告阿難。吾今以手左右各牽。竟不能解。汝設方便。云何解成。阿難白佛言。世尊。當於結心解即分散。佛告阿難。如是如是。若欲除結。當於結心。阿難。我說佛法從因緣生。非取世間和合麤相。如來發明世出世法。知其本因隨所緣出。如是乃至恒沙界外一滴之雨。亦知頭數。現前種種松直棘曲鵠白烏玄皆了元由。是故阿難。隨汝心中選擇六根。根結若除。塵相自滅。諸妄銷亡。不真何待。阿難。吾今問汝。此劫波羅巾六結現前。同時解縈。得同除不。不也。世尊。是結本以次第綰生。今日當須次第而解。六結同體。結不同時。則結解時。云何同除。佛言。六根解除。亦復如是。此根初解。先得人空。空性圓明。成法解脫。解脫法已。俱空不生。是名菩薩從三摩地。得無生忍。

Shurangama Qingx (go-8)

Ananda qongw, "Jitt xee lygiap qapp qad qangrkuanw, rair anwjnuaw qaixduu?"

(Shurangama Sutra, Volume 5 --8)

Ánanda said, "This weariness is the same as these knots. How do we untie them?"

(楞嚴經卷第五之8) 

阿難言：此勞同結，云何解除。

Shurangama Qingx (go-7)

Hitt sii Zulaii dirr sraix-aw jyruii qra nirvana lairdew snxax siyw jingxliw, suar qra samghati guarkauw snxax giuw hro vnii. Ix qra cid vyw dyh giuw uaw .laii, ciuw crunx hiongr dyh-dingw cruw Suyama Tnix soxx hongrsangr ee huacaiw qin'aw, dirr dairjiongr binrjingg qra pah jit xee qad henxsi hro Ananda knuar, qongw, "Jex miaa qiyr juer sniaw?"

Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jex miaa qiyr juer qad."

Jurr anxnex Zulaii qra huacaiw ee qin'aw jih jih lehh qycc pah jit qad, qycjaiww mng Ananda, "Jex miaa qiyr sniaw?"

Ananda qapp dairjiongr qycc qra Vuddyy qongw, "Jex miaa iarr qiyr juer qad."

Jurr anxnex jiauww cuwsu jih huacaiw ee qin'aw, longxjongw pah lak xee qad. It'id pah juer qad ee sii, ix longxx e tec ciuw-diongx soxx pah ee qad suawjiab mng Ananda qongxx, "Jex miaa qiyr juer sniaw?"

Ananda qapp dairjiongr iarr qycjaiww cincniu anxnex jiauww sunsu inr Vuddyy qongxx, "Jex miaa qiyr juer qad."

Vuddyy qra Ananda qongw, "Guaw taukixsingx qra qin'aw pah qad. Linw qra hy miaa qiyr juer qad. Jex jih hyw ee huacaiw qin'aw sidjai si jit diauu. Derr zi qapp derr snax vaiw, anwjnuaw linw qycc qra hy miaa qiyr juer qad?"

Ananda qra Vuddyy qongw, "Sewjunx, jitt diauu vyxquir ee huacaiw sisnuar soxx jrid ee qin'aw suizenn vunxjniaa si ittew. Kyxviw guaw soxx sniu :ee. Zulaii pah jit xee qad, dyrr did diyc jit xee qad ee miaa. Narr pah vah xee qad, jiongqibuew u vah xee qad ee miaa. Hyhongw jitt xee qin'aw jixu lak xee qad. Quibuew byy qaur cid xee, iarr byy dirr derr go xee dyrr tingg .lyc .laii. Anwjnuaw Zulaii dna' inxjunw taukixsingx hitt xee, derr zi qapp derr snax dyrr berdangr qiyr juer qad?"

Vuddyy qra Ananda qongw, "Jitt diauu vyxquir ee huacaiw qin'aw, liw jaix jitt diauu qin'aw guandew dna' jit diauu. Guaw pah lak xee qad ee sii, miaa qiyr juer u lak xee qad. Liw jimjiog quancad. Qin'aw ee vunxtew si qangrkuanw :ee. In'ui pah qad suacc u jingcax. Jex sniaxmih iwsur? Taukixsingx pah ee qad miaa qiyr juer derr id. Cincniu jitt kuanw qaur derr lak xee qad snix .cud .laii. Guaw jitmaw beh jiong' derr lak xee qad hy miaa qiyr juer derr id. Erdangr bor?"

"Berdangr, Sewjunx. Lak xee qad narr junjai, jitt xee derr lak xee vitqingr m si derr id. Dyrr junw guaw qinglik qui' siwlangg jinrlik venrqaiw, beh anwjnuaw u jaidiau suxx jitt lak xee qad ee miaa luan .kir?"

Vuddyy qongw, "Byy m driyc. Hueqor guanvunw ee kixinx qeww jit diauu qin'aw soxx jy :ee. Beh hro ix jabcyr hunwluan, jiongqibuew si berdid jniaa :ee. Anxnex liw lak xee qinkir iarr si cincniu jitt kuanw. Vitqingr vunxdew siysiang, snix .cud .laii .ee suacc u jingcax."

Vuddyy qra Ananda qongw, "Liw vitdnia decc hiamm jitt lak xee qad, hibang dna' juewjniaa jit xee, mair juewjniaa lak xee. Anwjnuaw tangx did dna' juewjniaa jit xee lehh?"

Ananda qongw, “Jitt xee qad narr junjai, sirhuix dyrr jit xee suar jit xee snix kiw. Dirr hitt diongqanx jurzenn snix jitt xee qad, m si hitt xee qad; hitt xee qad m si jitt xee. Zulaii qimzit narr jongw qra qaixduu, qad narr byy snix cud, dyrr byy hitt xee iacc jitt xee. Hy miaa qiyr jit :ee dy' byy ar, lak beh an' dyhh snijniaa?"

Vuddyy qongw, "'Qraiw kuix lak xee, jit xee bet .kir' iarr si cincniu jitt kuanw. In'ui liw an' byy kaisiw ixlaii simsingr qongluan. Qenwdix luanrsuw huad. Bongrsiongw huad be suah. Lygiap soxx qnir huad cud din'aix. Kyxviw pilyy ee bagjiux dyrr e knuar diyc qongluan ee huex. Dirr cingjng jinglen bingqngx lairdew byy in'iuu decc ovec sniu. Itcer sewqanx ee snuax, hyy, dairde, snesiw, qapp liappuann longxx si in'ui qongluan pilyy laii snix cud dendyr ee hihuax siongwtew."

(Shurangama Sutra, Volume 5 --7)

Then, upon the lion’s throne, the Thus Come One straightened his Nirvana robes, arranged his samghati sash, took hold of the table inlaid with the seven gems, reached out onto the table and picked up an exquisitely beautiful cloth given him by a god from the Suyama Heaven. Then, as the assembly watched, he tied it into a knot and showed it to Ánanda, asking, "What is this called?"
Ánanda and the great assembly answered together, "It is called a knot."
Then the Thus Come One tied another knot in the beautiful cloth and asked Ánanda again, "What is this called?"
Ánanda and the great assembly once again answered together, "It, too, is called a knot."
He continued in this pattern until he had tied six knots in the beautiful cloth. As he made each knot, he held it up to Ánanda and asked, "What is this called?"
And each time Ánanda and the great assembly answered the Buddha in the same way: "It is called a knot."
The Buddha said to Ánanda, "When I first tied the cloth, you called it a knot. Since the beautiful cloth is basically a single strip how could you give the same answer for the second and third time?"
Ánanda said to the Buddha, "World Honored One, this beautiful cloth is just one piece, but the way I understand it, when the Thus Come One makes one tie, it is called a knot. If he were to make a hundred ties, they would be called a hundred knots. And so now that exactly six knots—not five or seven—have been tied in the cloth, why does the Thus Come One only allow me to speak of one knot and not of two or three?"
The Buddha told Ánanda, "You know that this precious cloth is basically one strip, but when I made six ties in it, you said it had six knots. Carefully consider the substance of the cloth: it remains unchanged except for the knots in it. What do you think? You identified the first knot I tied as number one. Now I am ready to tie the sixth knot. Will you also call it number one?"
"No, World Honored One. If there are six knots, the sixth knot can never be called the first one. Even if I exhausted all my intelligence and eloquence in life after life, I could reverse the sequence of these six knots."
The Buddha said, "So it is. The six knots are not identical. Consider their origin: they are created from the one cloth and were tied in a certain order. It would be impossible to scramble that sequence. Your six sense organs are also like that. From what was identical, decisive differences arise."
The Buddha said to Ánanda, "Assuming you did not want these six knots and would like there to be just one cloth, how could you achieve that end?"
Ánanda said, "As long as these knots remain, dispute about what they are and what they are not will arise. Their very existence will lead to such distinctions as this knot not being that knot and that knot not being this one. But if the Thus Come One were to untie them all right now, so that none remained, then there would be no ‘this’ or ‘that.’ There would not even be anything called ‘one,’ how much the less ‘six.’"
The Buddha said, "That is also what happens when the six sense organs are freed: even the one is gone. Because from beginning-less time your mind and nature have been insane and disturbed, you have created false knowledge and views. As that falseness continues to arise without respite, perception becomes weary and defilements arise. Just like the whirling flowers that appeared when the eyes grew tired of staring, these too are disturbances that arise without a cause within the tranquil, essential brightness. Everything in the world—the mountains, the rivers, the earth itself, as well as birth, death, and Nirvana—is these flowers that appear because of our being turned upside-down by insanity and weariness."

(楞嚴經卷第五之7)

即時如來於師子座。整涅槃僧。歛僧伽梨。攬七寶几。引手於几。取劫波羅天所奉華巾。於大眾前綰成一結。示阿難言。此名何等。阿難大眾俱白佛言。此名為結。於是如來綰疊華巾。又成一結。重問阿難。此名何等。阿難大眾。又白佛言。此亦名結。如是倫次綰疊華巾。總成六結。一一結成。皆取手中所成之結。持問阿難。此名何等。阿難大眾。亦復如是次第詶佛。此名為結。佛告阿難。我初綰巾。汝名為結。此疊華巾。先實一條。第二第三。云何汝曹復名為結。阿難白佛言。世尊。此寶疊華緝績成巾。雖本一體。如我思惟。如來一綰。得一結名。若百綰成。終名百結。何況此巾祇有六結。終不至七。亦不停五。云何如來祇許初時。第二第三不名為結。佛告阿難。此寶華巾。汝知此巾元止一條。我六綰時。名有六結。汝審觀察。巾體是同。因結有異。於意云何。初綰結成。名為第一。如是乃至第六結生。吾今欲將第六結名。成第一不。不也。世尊。六結若存。斯第六名。終非第一。縱我歷生盡其明辯。 如何令是六結亂名。佛言。如是。六結不同。循顧本因。一巾所造。令其雜亂。終不得成。則汝六根。亦復如是。畢竟同中。生畢竟異。佛告阿難。汝必嫌此六結不成。願樂一成。復云何得。阿難言。此結若存。是非鋒起。於中自生此結非彼。彼結非此。如來今日若總解除。結若不生。則無彼此。尚不名一。六云何成。佛言。六解一亡。亦復如是。由汝無始心性狂亂。知見妄發。發妄不息。勞見發塵。如勞目睛。則有狂華。於湛精明。無因亂起。一切世間山河大地生死涅槃。皆即狂勞顛倒華相。