Zulaii iong ciuw qra pah qad ee qin'aw hiongr dywvingg giuw, mng Ananda qongxx, "Anxnex u tauw .kuix bor?"
"Byy, Sewjunx."
Liammix ix qycc iong ciuw penhiongr jniawvingg giuw, qycjaiww mng Ananda qongxx, "Anxnex u tauw .kuir bor?"
"Byy, Sewjunx."
Vuddyy qra Ananda qongw, "Guaw jitmaw iong ciuw, jniawvingg qapp dywvingg longxx giuw, quibuew berdangr tauw .kuix. Liw qamxx beh tegi jit xee qongxx beh anwjnuaw tauw .kuix ee hongven hxuad?"
Ananda qra Vuddyy qongw, "Sewjunx, qaidongx an' qad ee simx hiax tauw .kuix, qad dyrr snruar .kir .ar."
Vuddyy qra Ananda qongw, "Byy m driyc, byy m driyc. Narr beh qra qad qaixduu, qaidongx an' qad ee simx hiax laii tauw. Ananda, guaw qongw vudhuad an' inenn laii snix kiw, m si cruw sewqanx camcab cauwjok ee siongwtew. Zulaii huatsnix binghen sewqanx cud sewqanx ee hxuad, jaix hitt xee qinvunw ee in'iuu duer soxx knikib :ee laii snix cud. Cincniu jitt kuanw simrjiww qaur Ganges Hyy ee suax hiacc je ee sewqair ixgua ee jit dih ho iarr jaix hitt xee sowliong. Henxhen dirr taujingg ee jiongxjiongw, cingg-aw dit :ee, ciwper kiaux :ee, tengyy vec :ee, oax ox :ee, longxx tangx liauxqaiw guandew ee in'iuu. Soxiw qongxx Ananda, duer liw simdiongx suanxdik ee lak qinkir. Qxinx ee qad narr druu, siogdinn ee siongwtew jurzenn e bet .kir. Soxu ee bongrsiongw siausid bedbongg, jinsit vunxsingr jitt sii byy henxhen, beh hysii henxhen? Ananda, guaw dnaxx mng liw. Jitt xee Suyama qin'aw lak xee qad henxhen dirr binrjingg, erdangr qang sijun qra tauw .kuix, dangjee qra qaixduu bor?"
"Berdangr, Sewjunx. Jitt xee qad vunxdew si jiauww cuwsu qad :ee. Qinaxzit qaidongx jiauww cuwsu laii tauw .kuix. Lak xee qad qang tew. Pah qad byy qang sii, anxnex qad tauw .kuix anwjnuaw tangx dangjee qaixduu?"
Vuddyy qongw, "Lak qinx ee huanlyw qaixduu iarr si anxnex. Jex lak qinx ee huanlyw cocox qaixduu ee sii, singx did diyc langg kangx .kir. Kangx ee vunxsingr uanbuanw bingqngx, singjiu hxuad did qaixtuad. Qaixtuad hxuad liauw, soxu ee kangx longxx be qycc snix. Jex qiyr juer potee samadhi, drat qaur byy snix byy bet qapp snix kiw zimxnairsimx ee qingxqair."
(Shurangama Sutra, Volume 5 --9)
The Thus Come One took hold of the knotted cloth, pulled on its left end, and asked Ánanda, "Is this the way to untie them?"
"No, World Honored One."
Then the Buddha pulled on the right end and again asked Ánanda, "Is this the way to untie them?"
"No, World Honored One."
The Buddha said to Ánanda, "Now I have pulled the cloth left and right and still have not been able to undo the knots. What method do you propose for untying them?"
Ánanda said to the Buddha, "World Honored One, you must untie the knots from their center. Then they will come undone."
The Buddha said to Ánanda, "So it is, so it is. If you want to undo them, you have to untie them from the center. Ánanda, the Buddha Dharma I explain arises from causes and conditions. But that does not imply grasping at the mixing and uniting of coarse, worldly appearances. The Thus Come One understands all worldly and world-transcending dharmas and knows their fundamental causes and what conditions bring them into being. This is so to the extent that I know how many drops of rain fall in as many worlds away from here as there are dust motes in the Ganges. The same is true of all the things you can see: Why the pine is straight, why the brambles are twisted, why the goose is white, why the crow is black--I understand all these reasons. Therefore, Ánanda, you can select whichever one of the six sense organs you wish. If the knots of the sense organs are removed, then the defiling phenomena disappear of themselves and all falseness ceases to be. If what remains is not the truth, then where do you expect to find the truth? Ánanda, I now ask you, can the six knots beautiful cloth be untied simultaneously and released all at once?"
"No, World Honored One. As the knots were originally made in sequence, now they must be untied in sequence. The substance of the six knots is the same, but they were not made simultaneously, and so now when they are undone, how could they be untied simultaneously?"
The Buddha said, "Releasing the six sense-organs is the same way. When the sense organ begins to be released, one realizes the emptiness of people first. When the nature of that emptiness is fully understood, then one is released from dharmas. Once one is freed from dharmas, neither kind of emptiness will arise. That is called the Patience with Non-Production that Bodhisattvas attain by means of samádhi."
"No, World Honored One."
Then the Buddha pulled on the right end and again asked Ánanda, "Is this the way to untie them?"
"No, World Honored One."
The Buddha said to Ánanda, "Now I have pulled the cloth left and right and still have not been able to undo the knots. What method do you propose for untying them?"
Ánanda said to the Buddha, "World Honored One, you must untie the knots from their center. Then they will come undone."
The Buddha said to Ánanda, "So it is, so it is. If you want to undo them, you have to untie them from the center. Ánanda, the Buddha Dharma I explain arises from causes and conditions. But that does not imply grasping at the mixing and uniting of coarse, worldly appearances. The Thus Come One understands all worldly and world-transcending dharmas and knows their fundamental causes and what conditions bring them into being. This is so to the extent that I know how many drops of rain fall in as many worlds away from here as there are dust motes in the Ganges. The same is true of all the things you can see: Why the pine is straight, why the brambles are twisted, why the goose is white, why the crow is black--I understand all these reasons. Therefore, Ánanda, you can select whichever one of the six sense organs you wish. If the knots of the sense organs are removed, then the defiling phenomena disappear of themselves and all falseness ceases to be. If what remains is not the truth, then where do you expect to find the truth? Ánanda, I now ask you, can the six knots beautiful cloth be untied simultaneously and released all at once?"
"No, World Honored One. As the knots were originally made in sequence, now they must be untied in sequence. The substance of the six knots is the same, but they were not made simultaneously, and so now when they are undone, how could they be untied simultaneously?"
The Buddha said, "Releasing the six sense-organs is the same way. When the sense organ begins to be released, one realizes the emptiness of people first. When the nature of that emptiness is fully understood, then one is released from dharmas. Once one is freed from dharmas, neither kind of emptiness will arise. That is called the Patience with Non-Production that Bodhisattvas attain by means of samádhi."
(楞嚴經卷第五之9)
如來以手將所結巾偏掣其左。問阿難言。如是解不。不也。世尊。旋復以手偏牽右邊。又問阿難。如是解不。不也。世尊。佛告阿難。吾今以手左右各牽。竟不能解。汝設方便。云何解成。阿難白佛言。世尊。當於結心解即分散。佛告阿難。如是如是。若欲除結。當於結心。阿難。我說佛法從因緣生。非取世間和合麤相。如來發明世出世法。知其本因隨所緣出。如是乃至恒沙界外一滴之雨。亦知頭數。現前種種松直棘曲鵠白烏玄皆了元由。是故阿難。隨汝心中選擇六根。根結若除。塵相自滅。諸妄銷亡。不真何待。阿難。吾今問汝。此劫波羅巾六結現前。同時解縈。得同除不。不也。世尊。是結本以次第綰生。今日當須次第而解。六結同體。結不同時。則結解時。云何同除。佛言。六根解除。亦復如是。此根初解。先得人空。空性圓明。成法解脫。解脫法已。俱空不生。是名菩薩從三摩地。得無生忍。
如來以手將所結巾偏掣其左。問阿難言。如是解不。不也。世尊。旋復以手偏牽右邊。又問阿難。如是解不。不也。世尊。佛告阿難。吾今以手左右各牽。竟不能解。汝設方便。云何解成。阿難白佛言。世尊。當於結心解即分散。佛告阿難。如是如是。若欲除結。當於結心。阿難。我說佛法從因緣生。非取世間和合麤相。如來發明世出世法。知其本因隨所緣出。如是乃至恒沙界外一滴之雨。亦知頭數。現前種種松直棘曲鵠白烏玄皆了元由。是故阿難。隨汝心中選擇六根。根結若除。塵相自滅。諸妄銷亡。不真何待。阿難。吾今問汝。此劫波羅巾六結現前。同時解縈。得同除不。不也。世尊。是結本以次第綰生。今日當須次第而解。六結同體。結不同時。則結解時。云何同除。佛言。六根解除。亦復如是。此根初解。先得人空。空性圓明。成法解脫。解脫法已。俱空不生。是名菩薩從三摩地。得無生忍。
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