Shurangama Qingx (qauw-6)

Vuddyy qra Ananda qapp dairjiongr qongw, “Linw diyhh jaix. U-lrau sewqair ee jap-zi lui singlingg, inx bibiau ee qakdix qapp uanbuanw ee simx ham’ sibhongx ee vut byy ca'ngi. In’ui liw ee bongrsiongw diwsuw jinliw sitbee, guduu ee air dyrr huatsingx. Jitt hy sitbee jit siwqer decc huatsingx, soxiw e sanxsingx kangx. Sitbee venwhuar byy suah, sewqair incuw laii snix cud. Mrjiacc sibhongx jiaxee cincniu din'aix sowliong hiacc je ee qoktow m si byy-lrau :ee, longxx si beluan ee bongrsiongw soxx jy.

Qaidongx jaix hukongx an' liw simlai snix .cud .laii, kyxviw jit pnir hunn dirr taiwkongx dna' jit diamw. Hyhongr jiongww sewqair iarr dirr hukongx-diongx lehh. Linw jiaxee narr jit xee langg huathen jinsit, huedngw vunxguann, jiaxee sibhongx hukongx e jinrqaix siausid. Hukongx-diongx soxu qoktow anwjnuaw qongxx be lic .kuix neh?

Linw jiaxee sriux senn decc jongsig samadhi, simx ham' sibhongx ee posad qapp jiongww byy-lrau dua arhat u siongtongx, tangx diamr dirr jibjing. Itcer moongg, quixsinn, qapp jiongww tenzinn-huanhux qnir diyc qiongden byy enqor laii vxangx lic, iacc huatqenr de dinxdang, dirr juiw-drew :ee, dirr liogde :ee, iacc dirr kongdiongx :ee, byy jit xee byy qniahniaa. Huanhux hunrdun, byy qakcad diyc venwhuar. Inx hiaxee longxx did diyc go jiongw sintongx, mrqycc byy-lrau iauxx byy bedjin, iauxx liuluann dinser inw huanlyw ee dairjir, zuhyy iong'unw linw qra inx ee soxjai pywhuai? Soxiw quixsinn, jiongww tnimoo, mngwsngr, qapp iaujniax e dirr liw siulen samadhi ee sii laii qra liw ziauxluan.

Mrqycc hiaxee jiongww xmoo suizenn dua siurkir, inx diamr dirr dinser ee huanlyw, liw diamr dirr bibiau ee qakdix lairdew, kyxviw hongx cuex qngx, kyxviw dyx dng juiw, longxx berdangr qra liw ingxhiongw. Liw naxx cincniu siyx tngx, inx naxx cincniu qenqor ee vingx, siyx krir jiamrjiam uaw qin, vingx vutzit dyrr e rngiuu .kir. Inx dandanx kyr sinlik, dna’ jyr langkeh. Inx ee pywhuai qapp ziauxluan erdangr singjiu bor, si liw simdiongx gnow dxir decc jywjuw. Juxlangg narr u beluan, langkeh dyrr did diyc hongven. Qaidongx dirr sendnia, qakgo byy sriu behik, hiaxee xmoo-su duiww liw dyrr bukyw-nairhyy. Gnow dxir siaubyy zip qongbingg ee qakdix, hitt qrunn siaog :ee longxx sriu oamr ee krir. Qongbingg tangx puar oamr. Oamr uaw qin, jurqiw e siaubyy. Inx nacc qnaw lauu lehh laii ziauxluan liw ee sendnia?

Narr byy bingkag qakgo, virr gnow dxir soxx bee, liw Ananda vitdnia juer xmoo ee qniaw, venr juer okmoo. Kyxviw Matangi ee jaboxqniaw jitt hxang vunxdew si siyw su. Ix dna’ duiww liw liam jxiur, vut ee ludii liw dyrr siuw be diauu. Veh-bxan hinggii lairdew, liw dna' jit diauu pywqair. In'ui liw ee simx cingjing, soxiw iauxx byy dimlunn. Jex si beh pywhuai liw juann srinx vyxquir ee qakdix. Kyxviw jnaixsiongr iacc dairsinn hutzenqanx virr kudiok, uadlinwdngw logpig, byy langg qra kyxlenn iacc qiuwjo.

(Shurangama Sutra, Volume 9-6)

“The Buddha told Ananda and the whole assembly, "You should know that the twelve classes of living beings in this world of outflows are endowed with a wonderfully bright, fundamental enlightenment--the enlightened, perfect substance of the mind which is not different from that of the Buddhas of the ten directions. Due to the fault of false thinking and confusion about the truth, infatuation arises and makes your confusion all-pervasive. Consequently, an emptiness arises. Worlds come into being as that confusion is ceaselessly transformed. Therefore, the lands that are not without outflows, as numerous as atoms of universe throughout the ten directions, are all created as a result of confusion, dullness, and false thinking."

"You should know that the space created in your heart is like a wisp of cloud that dots the vast sky. How much smaller must all the worlds within that space be! If even one person among you finds the truth and returns to the source, then all the space in the ten directions is obliterated. How could the worlds within that space fail to be destroyed as well?"

"When you cultivate Dhyana and attain Samadhi, your mind tallies with the minds of the Bodhisattvas and the great Arhats of the ten directions who are free of outflows, and you abide in a state of profound purity. All the kings of demons, the ghosts and spirits, and the ordinary gods see their palaces collapse for no apparent reason. The earth quakes, and all the creatures in the water, on the land, and in the air, without exception, are frightened. Yet ordinary people who are sunk in dim confusion remain unaware of these changes. All these beings have five kinds of spiritual powers; they still lack the elimination of outflows because they are still attached to worldly passions. How could they allow you to destroy their palaces? That is why the ghosts, spirits, celestial demons, sprites, and goblins come to disturb you when you are in Samadhi."

"Although these demons possess tremendous enmity, they are in the grip of their worldly passions, while you are within wonderful enlightenment. They cannot affect you any more than a blowing wind can affect light or a knife can cut through water. You are like boiling water, while the demons are like solid ice which, in the presence of heat, soon melts away. Since they rely exclusively on spiritual powers, they are like mere guests. They can succeed in their destructiveness through your mind, which is the host of the five skandhas. If the host becomes confused, the guests will be able to do as they please. When you are in Dhyana, awakened, aware, and free of delusion, their demonic deeds can do nothing to you. As the skandhas dissolve, you enter the light. All those deviant hordes depend upon dark energy. Since light can destroy darkness, they would be destroyed if they drew near you. How could they dare linger and try to disrupt your Dhyana-Samadhi?"

"If you were not clear and aware, but were confused by the skandhas, then you, Ananda, would surely become one of the demons. You would turn into a demonic being. Your encounter with Matangi's daughter was a minor incident. She cast a spell on you to make you break the Buddha's moral precepts. Still, among the eighty thousand modes of conduct, you violated only one precept. Because your mind was pure, all was not lost. That would be an attempt to completely destroy your precious enlightenment. Had it succeeded, you would have become like the family of a senior government official who is suddenly exiled; his family wanders, bereft and alone, with no one to pity or rescue them."

(楞嚴經卷第九之6)  

佛告阿難及諸大眾。汝等當知。有漏世界十二類生，本覺妙明覺圓心體，與十方佛無二無別。由汝妄想迷理為咎，疑愛發生。生發遍迷，故有空性。化迷不息，有世界生。則此十方微塵國土，非無漏者，皆是迷頑妄想安立。當知虛空生汝心內，猶如片雲點太清佇。況諸世界在虛空耶。汝等一人發真歸元，此十方空皆悉銷殞。云何空中所有國土而不振裂？汝輩修禪飾三摩地。十方菩薩，及諸無漏大阿羅漢，心精通吻，當處湛然。一切魔王及與鬼神諸凡夫天，見其宮殿無故崩裂。大地振坼，水陸飛騰，無不驚懾。凡夫昏暗，不覺遷訛。彼等咸得五種神通，唯除漏盡，戀此塵勞。如何令汝摧裂其處。是故鬼神，及諸天魔，魍魎妖精，于三昧時，僉來惱汝。然彼諸魔雖有大怒，彼塵勞內，汝妙覺中，如風吹光，如刀斷水，了不相觸。汝如沸湯，彼如堅冰，暖氣漸鄰，不日銷殞。徒恃神力，但為其客。成就破亂，由汝心中五陰主人。主人若迷，客得其便。當處禪那，覺悟無惑，則彼魔事無奈汝何。陰銷入明，則彼群邪咸受幽氣。明能破暗，近自銷殞。如何取留，擾亂禪定。若不明悟，被陰所迷。則汝阿難必為魔子，成就魔人。如摩登伽，殊為眇劣。彼唯咒汝，破佛律儀。八萬行中，祗毀一戒。心清淨故，尚未淪溺。此乃隳汝寶覺全身。如宰臣家，忽逢籍沒。宛轉零落，無可哀救。