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。