Vuddyy qra Ananda qongw, "Liw vaxhak je qenwbunn, mrqycc huanlyw (u lrau) bue druu jin, bycaiw simdiongx jaix dendyr kixinx. Jinjniar dendyr henxhen dirr binrtaujingg, suacc jit diamw aw dy' m bad. Kiongxqniax liw ee singsimx iauxx berdangr hro liw sinwhok. Guaw dnaxx cir jiong' sikdinn soxu siogsu laii qaixduu liw ee gihik."
Liammisii Zulaii bingrling Rahula kar jxingx jit sniax, mng Ananda qongw, "Liw dnaxx u tniax .diyc bor?"
Ananda qapp dairjiongr longxx qongw, "Guaw u tniax .diyc."
Jxingx-aw diam .kir byy sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"
Ananda qapp dairjiongr longxx qongw, "Byy tniax .diyc."
Hitt sii Rahula qycc kar jit sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"
Hitt sii Rahula qycc kar jit sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"
Ananda qapp dairjiongr qycc qongw longxx u tniax .diyc.
Vuddyy mng Ananda, "Liw anwjnuaw tniax e diyc? Anwjnuaw tniax be diyc?"
Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jxingx-sniax narr kar, anxnex guaw dyrr tniax e diyc. Kar quw sniax siausid, snia'imx qapp dongrdann siangsiangx byy .kir, anxnex dyrr qiyr juer byy tniax .diyc."
Zulaii qycc bingrling Rahula kar jxingx, mng Ananda qongxx, "Dnaxx u sniax bor?"
Ananda qapp dairjiongr longxx qongw, "U sniax."
Jit diap quw aw quer snia'imx siausid. Vuddyy qycc mng qongxx, "Jitmaw u sniax bor?"
Ananda qapp dairjiongr rinr qongxx, "Byy sniax."
U .jit .quw .aw, Rahula qycc laii longr jxingx. Vuddyy qycc mng qongxx, "Jitmaw u sniax bor?"
Ananda qapp dairjiongr longxx qongw, "U sniax."
Vuddyy mng Ananda, "Anwjnuaw qiyr juer u sniax? Anwjnuaw qiyr juer byy sniax?"
Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jxingx-sniax narr dann dyrr qiyr juer u sniax. Dann quw snia'imx siausid. Snia'imx qapp dongrdann siangsiangx byy .kir dyrr qiyr juer byy sniax."
Vuddyy qra Ananda qapp juui dairjiongr qongw, "Linw dnaxx anwjnuaw qaqi ee ue cywluan siy' dahtud?"
Dairjiongr qapp Ananda longxx qang sijun mng Vuddyy qongxx, "Gunw dnaxx anwjnuaw qongw si cywluan siy' dahtud?”
Vuddyy qongw, "Guaw mng linw qongxx u tniax .diyc bor? Linw dyrr qongw u tniax .diyc. Qycc mng linw qongxx u sniax nor? Linw dyrr qongw u sniax. Mrqycc u tniax .diyc qapp u sniax huedab byy jit xee junxdnia. Cincniu jitt kuanw anwjnuaw m si qiyr juer cywluan siy' dahtud? Ananda, snia'imx siausid byy dann, liw qongw byy tniax .diyc. Narr jniasit byy tniax .diyc, tniax ee vunxsingr ixx bet, dyrr qapp dax ciu siysiangg. Jxingx-sniax qycc danw, liw anwjnuaw e jaix? Jaix u iacc byy, si sniax ee siogdinn u iacc byy soxx kiw :ee. Beh tacc si hitt xee tniax ee vunxsingr uirr liw vnir jniaa u iacc byy? Tniax narr sidjai byy junjai, anxnex si'angw tangx jaix byy junjai? Soxiw qongxx Ananda, sniax dirr tniax lairdew qaqi u snix u bet, m si uirdiyhh linw tniax .diyc iacc byy, snia’imx jiacc laii snix .cud iacc bet .kir. Linw m jaix tniax ee vunxsingr u iacc byy, linw dyrr e dendywtauu liac sniax juer tniax. Anwjnuaw tangx kir quair hiaxee guduu jipbee :ee liac ciangjai juer dngrbet? Vitqingr byy ingqaix qongw lirkuix soxu drang, jing, tatbat, qapp kaitongx dingxdingw jiaxee dyrr qongw tniax byy vunxsingr."
(Shurangama Sutra, Volume 4 --36)
The Buddha told Ánanda, "You study and learn much, but you have not yet put an end to outflows. In your mind you know only the causes of being upside down. But when the true inversion manifests, you really cannot recognize it yet. Lest your sincerity and faith remain insufficient, I will try to make use of an ordinary event to dispel your doubts."
Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ánanda, "Did you hear that?"
Ánanda and the members of the great assembly all said, "We heard it."
The bell ceased to sound, and the Buddha again asked, "Do you hear it now?"
Ánanda and the members of the great assembly all said, "We do not hear it."
Then Rahula struck the bell again. The Buddha again asked, "Do you hear it now?"
Ánanda and the great assembly again said, "We hear it."
Ánanda and the members of the great assembly all said to the Buddha, "When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it."
The Thus Come One again instructed Rahula to strike the bell, and asked Ánanda, "Is there a sound now?"
Ánanda and the members of the great assembly all said, "There is a sound."
After a short time the sound ceased, and the Buddha again asked, "Is there a sound now?’
Ánanda and the great assembly answered, "There is no sound."
After a moment, Rahula again struck the bell, and the Buddha again asked, "Is there a sound now?"
Ánanda and the great assembly said together, "There is a sound."
The Buddha asked Ánanda, ‘What is meant by ‘sound,’ and what is meant by ‘no sound?" Everyone in the great assembly including Ánanda told the Buddha, "When the bell is struck there is a sound. Once the sound ceases and even the echo fades away, there is said to be no sound."
The Buddha said to Ánanda and the great assembly, "Why are you inconsistent in what you say?"
The great assembly and Ánanda then asked the Buddha, "In what way have we being inconsistent?"
The Buddha said, "When I asked if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say that is inconsistent? Ánanda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing-nature would cease to be. It would be just like dead wood. If then the bell were sounded again, how would you know? What you know to be there or not to be there is the defiling object of sound which seems to come into being and cease to be. But how could the hearing-nature be there or not be there? And if the hearing really were, as you contend, not there, who would know it was not there? And so, Ánanda, the sounds that you hear are what rise and cease. Your hearing-nature does not come into being and cease to be based on the arising and ceasing of the sounds you hear. You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is eternal to be Annihilationism. Ultimately, you cannot say that there is no hearing-nature apart from movement and stillness, from obstruction and penetration and the rest."
Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ánanda, "Did you hear that?"
Ánanda and the members of the great assembly all said, "We heard it."
The bell ceased to sound, and the Buddha again asked, "Do you hear it now?"
Ánanda and the members of the great assembly all said, "We do not hear it."
Then Rahula struck the bell again. The Buddha again asked, "Do you hear it now?"
Ánanda and the great assembly again said, "We hear it."
Ánanda and the members of the great assembly all said to the Buddha, "When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it."
The Thus Come One again instructed Rahula to strike the bell, and asked Ánanda, "Is there a sound now?"
Ánanda and the members of the great assembly all said, "There is a sound."
After a short time the sound ceased, and the Buddha again asked, "Is there a sound now?’
Ánanda and the great assembly answered, "There is no sound."
After a moment, Rahula again struck the bell, and the Buddha again asked, "Is there a sound now?"
Ánanda and the great assembly said together, "There is a sound."
The Buddha asked Ánanda, ‘What is meant by ‘sound,’ and what is meant by ‘no sound?" Everyone in the great assembly including Ánanda told the Buddha, "When the bell is struck there is a sound. Once the sound ceases and even the echo fades away, there is said to be no sound."
The Buddha said to Ánanda and the great assembly, "Why are you inconsistent in what you say?"
The great assembly and Ánanda then asked the Buddha, "In what way have we being inconsistent?"
The Buddha said, "When I asked if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say that is inconsistent? Ánanda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing-nature would cease to be. It would be just like dead wood. If then the bell were sounded again, how would you know? What you know to be there or not to be there is the defiling object of sound which seems to come into being and cease to be. But how could the hearing-nature be there or not be there? And if the hearing really were, as you contend, not there, who would know it was not there? And so, Ánanda, the sounds that you hear are what rise and cease. Your hearing-nature does not come into being and cease to be based on the arising and ceasing of the sounds you hear. You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is eternal to be Annihilationism. Ultimately, you cannot say that there is no hearing-nature apart from movement and stillness, from obstruction and penetration and the rest."
(楞嚴經卷第四之36)
佛告阿難。汝學多聞。未盡諸漏。心中徒知顛倒所因。真倒現前。實未能識。恐汝誠心猶未信伏。吾今試將塵俗諸事。當除汝疑。即時如來敕羅侯羅擊鐘一聲。問阿難言。汝今聞不。阿難大眾。俱言我聞。鐘歇無聲。佛又問言。汝今聞不。阿難大眾。俱言不聞。時羅侯羅又擊一聲。佛又問言。汝今聞不。阿難大眾。又言俱聞。佛問阿難。汝云何聞。云何不聞。阿難大眾俱白佛言。鐘聲若擊。則我得聞。擊久聲銷。音響雙絕。則名無聞。如來又敕羅侯擊鐘。問阿難言。汝今聲不。阿難大眾。 俱言有聲。少選聲銷。佛又問言。爾今聲不。阿難大眾。答言無聲。有頃羅侯更來撞鐘。佛又問言。爾今聲不。阿難大眾。俱言有聲。佛問阿難。汝云何聲。云何無聲。阿難大眾俱白佛言。鐘聲若擊。則名有聲。擊久聲銷。音響雙絕。則名無聲。佛語阿難及諸大眾。汝今云何自語矯亂。大眾阿難。俱時問佛。我今云何名為矯亂。佛言。我問汝聞。汝則言聞。又問汝聲。汝則言聲。唯聞與聲。報答無定。如是云何不名矯亂。阿難。聲銷無響。汝說無聞。若實無聞。聞性已滅。同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵或無或有。豈彼聞性為汝有無。聞實云無。誰知無者。是故阿難。聲於聞中自有生滅。非為汝聞聲生聲滅。令汝聞性為有為無汝尚顛倒。惑聲為聞。何怪昏迷以常為斷。終不應言。離諸動靜閉塞開通。說聞無性。
佛告阿難。汝學多聞。未盡諸漏。心中徒知顛倒所因。真倒現前。實未能識。恐汝誠心猶未信伏。吾今試將塵俗諸事。當除汝疑。即時如來敕羅侯羅擊鐘一聲。問阿難言。汝今聞不。阿難大眾。俱言我聞。鐘歇無聲。佛又問言。汝今聞不。阿難大眾。俱言不聞。時羅侯羅又擊一聲。佛又問言。汝今聞不。阿難大眾。又言俱聞。佛問阿難。汝云何聞。云何不聞。阿難大眾俱白佛言。鐘聲若擊。則我得聞。擊久聲銷。音響雙絕。則名無聞。如來又敕羅侯擊鐘。問阿難言。汝今聲不。阿難大眾。 俱言有聲。少選聲銷。佛又問言。爾今聲不。阿難大眾。答言無聲。有頃羅侯更來撞鐘。佛又問言。爾今聲不。阿難大眾。俱言有聲。佛問阿難。汝云何聲。云何無聲。阿難大眾俱白佛言。鐘聲若擊。則名有聲。擊久聲銷。音響雙絕。則名無聲。佛語阿難及諸大眾。汝今云何自語矯亂。大眾阿難。俱時問佛。我今云何名為矯亂。佛言。我問汝聞。汝則言聞。又問汝聲。汝則言聲。唯聞與聲。報答無定。如是云何不名矯亂。阿難。聲銷無響。汝說無聞。若實無聞。聞性已滅。同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵或無或有。豈彼聞性為汝有無。聞實云無。誰知無者。是故阿難。聲於聞中自有生滅。非為汝聞聲生聲滅。令汝聞性為有為無汝尚顛倒。惑聲為聞。何怪昏迷以常為斷。終不應言。離諸動靜閉塞開通。說聞無性。
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