Purna qongw, "Narr junw jitt xee bibiau ee qakdix vunxsingr si bibiau bingqngx, qapp Zulaii ee simx qangrkuanw byy qex byy qiamw. Byy diaurtauu hud .jit .xe laii snix cud snuax, hyy, qapp dairde soxu iuxuii ee siongwtew. Zulaii dnaxx did diyc bibiau kongsingr bingqngx ee qakdix. Snuax, hyy, qapp dairde jiaxee iuxuii ee sipkuir huanlyw anwjnuaw e qycjaiww snix .cud .laii?"
Vuddyy qra Purna qongw, "Piwlun qongxx u jit xee dirr jngtauu sitlo :ee, lamm qapp vag hunx be cingcy. Sitlo si knikib beluan jiacc sanxsingx iacc knikib liauxgno laii snix .cud?"
Purna qongw, "Cincniu jitt xee sitlo ee langg m si knikib beluan, iarr m si knikib liauxgno soxx drir. Anwjnuaw qongw? Beluan guanvunw byy qinkir. Anwjnuaw e kir knikib beluan? Liauxgno dyrr be snix cud beluan. Anwjnuaw e kir knikib liauxgno?"
Vuddyy qongw, "Hitt xee sitlo ee langg dngdecc cue byy lo ee sii, dudzenn u jit xee jaix lo :ee qra vyr lo hro ix bingvik. Purna, liw ee iwsur sniaw kuanw? Jitt xee langg dyrr sngr iauxx beluan. Dirr jitt xee jngtauu e qycjaiww sitlo bor?"
"Be, Sewjunx."
"Purna, Sibhongx Zulaii iarr si anxnex. Jitt xee beluan byy vunxguann, vunxsingr qiuwqingr si kangx. Ingxsii guanvunw byy beluan, jidsii naxx u qakcad diyc beluan. Qakcad diyc beluan, beluan dyrr bet .kir. Qakdix be snix cud beluan. Iarr cincniu u bagjiujingr :ee e knuar diyc hukongx ee huex. Bagjiujingr narr dubet, dirr hukongx ee huex iarr bet .kir. Vorvinn u jit xee gong langg dirr hitt xee hukongx ee huex soxx bet ee hukongx soxjai danxtai huex qycjaiww snix .cud .laii. Liw knuar jitt xee langg si gong iacc kiauw?"
Purna qongw, "Hukongx lairdew guanvunw byy huex. Bongrsiongw qnir huex snix-bet iacc qnir diyc huex bet .kir ee hukongx soxjai, jex ixx si cywluan dendywvingw :ee. Suacc beh danw ix qycjaiww snix .cud .laii, jex sidjai si denqongg gongrsniu. Tacc diyhh qycc laii quatding jitt xee langg si gong iacc kiauw?"
Vuddyy qongw, "Dyrr cincniu liw soxx lixqaiw :ee. Anwjnuaw qycc mng qongxx soxu Zulaii Vut bibiau qakdix bingqngx ee kongsingr anwjnuaw tangx qycc snix cud snuax, hyy, qapp dairde? Qycc kyxviw qimkongr lairdew jniawqimx camcab. Qimx danid sunjniar be qycc venwjyr capjap. Dyrr cincniu caa vniwjniaa huexhux, be qycc dingg vniwjniaa caa. Soxu Zulaii Vut ee potee Nirvana iarr si cincniu jitt kuanw."
(Shurangama Sutra, Volume 4 --8)
Purna said, "If this wonderful enlightenment, the wonderful awareness of fundamental enlightenment, which is neither greater than nor less than the mind of the Thus Come One, abruptly brings forth the mountains, the rivers, and the great earth, and all conditioned phenomena, then now that the Thus Come One has attained the wonderful emptiness of clear enlightenment, will the mountains, the rivers, the great earth, and all conditioned habitual outflows arise ever again?"
The Buddha said to Purna, "If a person living in a village were confused about directions, mistaking south for north, would that confusion be the result of confusion or of awareness?"
Purna said, "His confusion would be the result of neither. Why not? Confusion is fundamentally baseless, so how could anything arise because of it? And as awareness does not produce confusion, how could confusion arise out of it?"
The Buddha said, "If someone who knows the directions points them out to the confused person, then once the person who was confused becomes aware, do you suppose, Purna, that he could lose his sense of direction again in that village?"
"No, World Honored One."
"Purna, the Thus Come Ones of the ten directions are the same way. Confusion is groundless and ultimately empty in nature. In the past, there basically was no confusion. It merely seemed as if there were confusion and enlightenment. When the delusion about confusion and enlightenment is ended, enlightenment will not give rise to confusion. Consider the person who, because of cataracts, saw flowers in space. Once the cataracts were removed, the flowers in space disappeared. Were he to rush to the spot where the flowers disappeared and wait for them to reappear, would you consider that person to be stupid or wise?"
Purna said, "Originally there weren’t any flowers in space. It was through a seeing disability that they appeared and disappeared. To see the disappearance of the flowers in space is already a distortion. To wait for them to reappear is sheer madness. Why bother to determine further if such a person is stupid or wise?"
The Buddha said, "Since you explain it that way, why do you ask if the clear emptiness of wonderful enlightenment can once again give rise to the mountains, the rivers, and the great earth? Consider a piece of ore containing gold and other metals mixed together. Once the pure gold is extracted it will never become ore again. Consider wood that has burnt to ashes; it will never become wood again.” The Bodhi and Nirvana of all Buddhas, the Thus Come Ones, are the same way."
The Buddha said to Purna, "If a person living in a village were confused about directions, mistaking south for north, would that confusion be the result of confusion or of awareness?"
Purna said, "His confusion would be the result of neither. Why not? Confusion is fundamentally baseless, so how could anything arise because of it? And as awareness does not produce confusion, how could confusion arise out of it?"
The Buddha said, "If someone who knows the directions points them out to the confused person, then once the person who was confused becomes aware, do you suppose, Purna, that he could lose his sense of direction again in that village?"
"No, World Honored One."
"Purna, the Thus Come Ones of the ten directions are the same way. Confusion is groundless and ultimately empty in nature. In the past, there basically was no confusion. It merely seemed as if there were confusion and enlightenment. When the delusion about confusion and enlightenment is ended, enlightenment will not give rise to confusion. Consider the person who, because of cataracts, saw flowers in space. Once the cataracts were removed, the flowers in space disappeared. Were he to rush to the spot where the flowers disappeared and wait for them to reappear, would you consider that person to be stupid or wise?"
Purna said, "Originally there weren’t any flowers in space. It was through a seeing disability that they appeared and disappeared. To see the disappearance of the flowers in space is already a distortion. To wait for them to reappear is sheer madness. Why bother to determine further if such a person is stupid or wise?"
The Buddha said, "Since you explain it that way, why do you ask if the clear emptiness of wonderful enlightenment can once again give rise to the mountains, the rivers, and the great earth? Consider a piece of ore containing gold and other metals mixed together. Once the pure gold is extracted it will never become ore again. Consider wood that has burnt to ashes; it will never become wood again.” The Bodhi and Nirvana of all Buddhas, the Thus Come Ones, are the same way."
(楞嚴經卷第四之8)
富樓那言。若此妙覺本妙覺明。與如來心不增不減。無狀忽生山河大地諸有為相。如來今得妙空明覺。山河大地有為習漏何當復生。
佛告富樓那。譬如迷人。於一聚落。惑南為北。此迷為復因迷而有。因悟所出。
富樓那言。如是迷人。亦不因迷。又不因悟。何以故。迷本無根。云何因迷。悟非生迷。云何因悟。
佛言。彼之迷人。正在迷時。焂有悟人指示令悟。富樓那。於意云何。此人縱迷。於此聚落。更生迷不。
不也世尊。
富樓那。十方如來亦復如是。此迷無本。性畢竟空。昔本無迷。似有迷覺。覺迷迷滅。覺不生迷。亦如翳人見空中華。翳病若除。華於空滅。忽有愚人。於彼空華所滅空地。待華更生。汝觀是人為愚為慧。
富樓那言。空元無華。妄見生滅。見華滅空。已是顛倒。敕令更出。斯實狂癡。云何更名如是狂人為愚為慧。
佛言。如汝所解。云何問言諸佛如來妙覺明空。何當更出山河大地。又如金礦雜於精金。其金一純。更不成雜。如木成灰。不重為木。諸佛如來菩提涅槃。亦復如是。
佛告富樓那。譬如迷人。於一聚落。惑南為北。此迷為復因迷而有。因悟所出。
富樓那言。如是迷人。亦不因迷。又不因悟。何以故。迷本無根。云何因迷。悟非生迷。云何因悟。
佛言。彼之迷人。正在迷時。焂有悟人指示令悟。富樓那。於意云何。此人縱迷。於此聚落。更生迷不。
不也世尊。
富樓那。十方如來亦復如是。此迷無本。性畢竟空。昔本無迷。似有迷覺。覺迷迷滅。覺不生迷。亦如翳人見空中華。翳病若除。華於空滅。忽有愚人。於彼空華所滅空地。待華更生。汝觀是人為愚為慧。
富樓那言。空元無華。妄見生滅。見華滅空。已是顛倒。敕令更出。斯實狂癡。云何更名如是狂人為愚為慧。
佛言。如汝所解。云何問言諸佛如來妙覺明空。何當更出山河大地。又如金礦雜於精金。其金一純。更不成雜。如木成灰。不重為木。諸佛如來菩提涅槃。亦復如是。
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