Vuddyy qra Purna qongw, "Suizenn liw ee gignaiw u siauduu, iauxx u cunx quaw gihik bue druu jin. Guaw ixx sewqanx bogjingg henxhen ee jiongxjiongw dairjir jitmaw qycc mng liw. Liw qamxx byy tniax qongxx dirr Shravasti Sniaa lairdew u jit xee Yajnadatta, ix vorvinn dirr jaixsii iong qniar jiywbin, hnuahiw qniar-diongx ee tauu, bagbaii, qapp bagjiux tangx knuar hen hen, liauxau, suacc dngw siurkir, jikvi qaqi ee tauu be qnir diyc bin qapp bak. Ix liahjunw si mosinn-aw, byy-in.-byy-dnuax huatqongg ovec jongg. Liw ee siwsur sniaw kuanw? Jitt xee langg sniaw indnuax byy-en.-byy-qor huatqongg ovec jongg?"
Purna qongw, "Jitt xee langg dyrr si simx huatqongg, byy vadd jiongw enqor."
Vuddyy qongw, "Bibiau ee qakdix bingqngx, uanbuanw. Guanvunw uanbuanw bingqngx bibiau qacc qiyr juer bongrsiongw, beh tacc u kixinx? Narr u soxx kixinx, anxjnuw qiyr juer bongrsiongw? Jiongxjiongw bongrsiongw dngxsec horsiong knikib. An' beluan jikju beluan laii qinglik naxx din'aix hiacc je ee qiab hiacc quw. Suizenn Vut huatsnix binghen, iauxx berdangr dngxtauu. Cincniu jitt kuanw beluan ee iniuu, si in'ui beluan jurvunw dyrr u. Iwsig beluan byy in'inn, bongrsiongw byy soxx uaxlai. Iauxx byy snix .cud .laii, beh anwjnuaw dubet? Bersux did diyc potee qongqyw :ee, kunr cniw ee sii decc qongw bang-diongx ee dairjir. Simx dyrr sngr u jingbii u bingqngx, sniaw in'iuu beh kir cruw bang-diongx ee mihqnia? Hongwqiamx qycc byy indnuax, vunxdew dyrr byy soxx u :ee. Kyxviw hitt xee sniaa-lai ee Yajnadatta, tacc u sniaw in'iuu qniax qaqi ee tauu suacc ovec jongg? Hutzenqanx qongluan hiycdiam, liauxqaiw diyc tauu m si an' guarbin did .diyc .ee. Dyrr sngr qongluan byy hiycdiam, tauu marr byy sitlyc."
(Shurangama Sutra, Volume 4 --12)
The Buddha said to Purna, "Although you have cast off doubts, you still have not ended residual delusions. I will now question you about a mundane event. Did you hear about Yajnadatta from Shravasti who on impulse one morning held a mirror to his face and fell in love with the head in the mirror? He gazed at the eyes and eyebrows but got angry because he could not see his own face. He decided he must be a mountain or river sprite, lost control, and ran madly about. What do you think? Why did this person set out on a mad cause for no reason?"
Purna said, "That person was insane. There’s no other reason."
The Buddha said, "What reason can you give for saying that the wonderful enlightened bright perfection, the fundamentally perfect bright wonder is false? If there is a reason, then how do you define false? All of your own false thinking becomes in turn the cause for more. From confusion you accumulate confusion through eon after eon; although the Buddha is aware of it, he cannot counteract it. From such confused causes, the cause of confusion perpetuates itself. When one realizes that confusion has no cause, the falseness becomes baseless. Since it never arose, why would you hope for its end? One who obtains Bodhi is like a person who awakens to tell of the events in a dream; since his mind will remain awake and clear, why would he want to hold onto the things in a dream? This is especially true for things that lack a cause and are basically non-existent, such as Yajnadatta’s situation that day in the city. Was there any reason why he became fearful for his head and went running about? If his madness had suddenly ceased, he still wouldn’t get his head back from someplace else outside; and so before his madness ceased, how could his head have been lost?"
Purna said, "That person was insane. There’s no other reason."
The Buddha said, "What reason can you give for saying that the wonderful enlightened bright perfection, the fundamentally perfect bright wonder is false? If there is a reason, then how do you define false? All of your own false thinking becomes in turn the cause for more. From confusion you accumulate confusion through eon after eon; although the Buddha is aware of it, he cannot counteract it. From such confused causes, the cause of confusion perpetuates itself. When one realizes that confusion has no cause, the falseness becomes baseless. Since it never arose, why would you hope for its end? One who obtains Bodhi is like a person who awakens to tell of the events in a dream; since his mind will remain awake and clear, why would he want to hold onto the things in a dream? This is especially true for things that lack a cause and are basically non-existent, such as Yajnadatta’s situation that day in the city. Was there any reason why he became fearful for his head and went running about? If his madness had suddenly ceased, he still wouldn’t get his head back from someplace else outside; and so before his madness ceased, how could his head have been lost?"
(楞嚴經卷第四之12)
佛告富樓那。汝雖除疑。餘惑未盡。吾以世間現前諸事。今復問汝。汝豈不聞室羅城中。演若達多。忽於晨朝以鏡照面。愛鏡中頭眉目可見。瞋責己頭不見面目。以為魑魅無狀狂走。於意云何。此人何因無故狂走。
富樓那言。是人心狂。更無他故。
佛言。妙覺明圓。本圓明妙既稱為妄云何有因。若有所因。云何名妄。自諸妄想展轉相因。從迷積迷以歷塵劫。雖佛發明。猶不能返。如是迷因。因迷自有。識迷無因。妄無所依。尚無有生。欲何為滅。得菩提者。如寤時人說夢中事。心縱精明。欲何因緣取夢中物。況復無因本無所有。如彼城中演若達多。豈有因緣自怖頭走。忽然狂歇。 頭非外得。縱未歇狂。亦何遺失。
富樓那言。是人心狂。更無他故。
佛言。妙覺明圓。本圓明妙既稱為妄云何有因。若有所因。云何名妄。自諸妄想展轉相因。從迷積迷以歷塵劫。雖佛發明。猶不能返。如是迷因。因迷自有。識迷無因。妄無所依。尚無有生。欲何為滅。得菩提者。如寤時人說夢中事。心縱精明。欲何因緣取夢中物。況復無因本無所有。如彼城中演若達多。豈有因緣自怖頭走。忽然狂歇。 頭非外得。縱未歇狂。亦何遺失。
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