Shurangama Qingx (id-8)

Vuddyy qra Ananda qongw, "Dyrr cincniu liw soxx qongw :ee, srinx dirr qangxdngg, tang'axmngg kuix kuix tangx knuar diyc hng hng ee ciurnaa. Marr u jiongwsingx dirr jitt xee qangxdngg lairdew, byy knuar diyc Zulaii, suacc knuar diyc qangxdngg guarkauw :ee."

Ananda rinr qongxx, "Sewjunx dirr qangxdngg, byy qnir diyc Zulaii suacc qnir diyc ciurnaa qapp jnuajuiw, beh tacc u jitt kuanw?"

"Ananda, liw iarr si anxnex. Liw ee simlingg bingvik itcer. Narr liw henrjai bingtongx ee simx sidjai dirr sinkux lairdew, hitt sii diyhh dairsingx liauxqaiw sinkux luervo. U quaw jiongwsingx e singx knuar sinkux-lai jiacc quanknuar guarvo surbut. Qacc knuar be diyc simx, qnuax, vii, qapp ui, knuar be diyc jingxqah qapp taujangx decc dngg, iarr knuar be diyc qinbah qapp huecmec decc unrdong, jinjniar bingtongx ee simx tacc e m jaix? Vitdnia si m jaix luervo, qyckacc benw qongw sniaxmic jaix guarkauw. Soxiw qongxx ingqaix tangx jaix liw qongw u diqag ee simx druar dirr sinkux-lai si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --8)
The Buddha said to Ánanda, "It is as you say. When one is in the lecture hall and the doors and windows are open wide, one can see far into the garden and the grove. Could someone in the hall not see the Thus Come One and yet see outside the hall?"
Ánanda answered: "World Honored One, to be in the hall and not see the Thus Come One, and yet see the grove and fountains is impossible."

"Ánanda, you are like that too. Your mind is capable of understanding everything thoroughly.  Now if your present mind, which thoroughly understands everything, were in your body, then you should first be aware of what is inside your body.  Could there be beings that first see the inside of their bodies before observing external phenomena? Even if you cannot see your heart, liver, spleen, and stomach, still, you should be able to clearly perceive the growing of your nails and hair, the twist of your sinews, and the throb of your pulse.  Why don’t you perceive these things? If you cannot perceive your internal organs, how could you perceive what is external to you? Therefore you should know that declaring that the aware and knowing mind is inside the body is an impossible statement."

(楞嚴經卷第一之8)

佛告阿難如汝所言身在講堂。戶牖開豁遠矚林園。亦有眾生在此堂中。不見如來見堂外者。阿難答言世尊在堂。不見如來能見林泉。無有是處。阿難汝亦如是。汝之心靈一切明了。若汝現前所明了心實在身內。爾時先合了知內身。頗有眾生先見身中後觀外物。縱不能見心肝脾胃。爪生髮長筋轉脤搖。誠合明了如何不知。必不內知。云何知外。是故應知汝言覺了能知之心。住在身內無有是處。

Shurangama Qingx (id-7)

Hitt sii, Sewjunx dirr dairjiongr-diongx crunx cud qimsig ee ciuxqud bongx Ananda ee tauu, uirr Ananda qapp juui dairjiongr kaisi qongxx, "U jit xee u samadhi, miaa qiyr jyr Dua Vut Benxliuu Derr Id Shurangama Ongg u cenban jiongw huathingg. Sibhongx Zulaii an' jit xee huatmngg ciauuat qaur cimbiau jonggiamm ee lo. Linw dnaxx jimjiog tniax."
Ananda kauwtauu jiapsiu jusimx ee vudjiw.

(Shurangama Sutra, Volume 1 --7)
Then, in the midst of the great assembly, the World Honored One extended his golden arm, rubbed Ánanda’s crown, and said to Ánanda and the great assembly, "There is a samádhi called the King of the Foremost Shurangama at the Great Buddha’s Crown Replete with the Myriad Practices; it is a path wonderfully adorned and the single door through which the Thus Come Ones of the ten directions gained transcendence.  You should now listen attentively.”  Ánanda bowed down to receive the compassionate instruction humbly.

(楞嚴經卷第一之7)
爾時世尊在大眾中。舒金色臂摩阿難頂。告示阿難及諸大眾。有三摩提名大佛頂首楞嚴王。具足萬行。十方如來一門超出妙莊嚴路。汝今諦聽。阿難頂禮伏受慈旨。

Shurangama Qingx (id-6)

Ananda rinr Vuddyy qongxx, "Sewjunx! Itcer sewqanx jiongwsingx longxx jiong' zinrdix ee simx kngr dirr sinkux lairdew. Zualii ee cinlenhueganw iarr snix dirr Vuddyy ee bin dingxqaunn. Guaw dnaxx quanknuar (bak, hni, pni, jic) jitt sir jiongw pupiyr qinkir snix dirr guaw ee bin. Zinrdix ee simx kaksit druar dirr sinkux lairdew."

Vuddyy qra Ananda qongw, "Liw jitmaw dng' jre dirr Zulaii ee qangxdngg. Liw knuar Jeta Ciurnaa jitmaw dirr dyc'ui?"

"Sewjunx! Jitt qingx je janr lxauu ee cingjing qangxdngg dirr Qiphuir Qodok Huehngg. Dnaxx Jeta Ciurnaa kaksit dirr qangxdngg guarbin."

"Ananda! Liw jitmaw dirr qangxdngg lairdew singx knuar .diyc .ee si sniaw?"

"Sewjunx! Guaw dirr qangxdngg lairdew, singx knuar diyc Zulaii, jiacc knuar diyc dairjiongr. Liauxau qycc knuar hiongr guarkauw, jiacc knuar diyc hiaxee huehngg."

"Ananda! Liw anwjnuaw tangx knuar diyc huehngg?"

"Sewjunx! Jitt qingx dua qangxdngg ee mngtangx kuix kuix, soxiw guaw dirr qangxdngg tangx knuar kir qaur hng hng ee soxjai."

(Shurangama Sutra, Volume 1 --6)

Ánanda answered the Buddha, "World Honored One, All the ten kinds of beings in the world alike maintain that the mind-consciousness dwells within the body; and as I regard the Thus Come One’s eyes that resemble blue lotuses, they are on the Buddha’s face.
"I now observe that these prominent organs, four kinds of defiling objects, are on my face, and my mind-consciousness actually is within my body."

The Buddha said to Ánanda, "You are now sitting in the Thus Come One’s lecture hall.  Where is the Jeta Grove that you are gazing at?" 

"World Honored One, this great many-storied pure lecture hall is in the Garden of the Benefactor of the Solitary.  At present the Jeta Grove is, in fact, outside the hall."

"Ánanda, as you are now in the hall, what do you see first?"

"World Honored One, here in the hall I first see the Thus Come One, next I see the great assembly, and from there, as I gaze outward, I see the grove and the garden."

"Ánanda, how are you able to see the grove and the garden."

"World Honored One, since the doors and windows of this great lecture hall have been thrown open wide, I can be in the hall and see into the distance."

(楞嚴經卷第一之6)

阿難白佛言。世尊。一切世間十種異生。同將識心居在身內。縱觀如來青蓮花眼亦在佛面。我今觀此浮根四塵秖在我面。如是識心實居身內。佛告阿難汝今現坐如來講堂。觀祇陀林今何所在。世尊此大重閣清淨講堂在給孤園。今祇陀林實在堂外。阿難汝今堂中先何所見。世尊我在堂中。先見如來次觀大眾。如是外望方矚林園。阿難汝矚林園因何有見。世尊此大講堂戶牖開豁。故我在堂得遠瞻見。

Shurangama Qingx (id-5)

"Ananda, guaw jitmaw mng liw. Dongcox liw huatsimx si uirdiyhh Zulaii snax-jap-zi jiongw siongwtew ee enqor. Liw iong sniaw laii knuar? An' sniaw laii qamxsiu hnuahiw?"

Ananda qra Vuddyy qongw, "Sewjunx! Cincniu jitt jiongw ee hnuahiw, guaw iong simx qapp bak laii qamxsiu. Dui' bagjiux knuar qnir Zulaii juadbiau ee siongwtew, simx snix cud hnuahiw. Soxiw guaw huatsimx, guanrir kiwsag snesiw."

Vuddyy qra Ananda qongw, "Cincniu liw soxx qongw :ee, jinjniar soxx hnuahiw :ee si dirr simx qapp bak. Narr byy jaibad simx qapp bak dirr dyc'ui, dyrr berdangr hanghok dinser ee huanlyw. Piwlun qok'ongg sriu diyc cadqunx soxx cimhuan, huad vxingx jingtyw. Jenwvingx qaidongx jai'ngiaw cadqunx dirr dyc'ui. Suxx liw lunhuee juanxser, quijue dirr simx qapp bak. Guaw jitmaw mng liw, dandanx simx qapp bak, jitmaw dirr dyc'ui?"

(Shurangama Sutra, Volume 1 --5)
"Ánanda, I now ask you: at the time of your initial resolve, which arose in response to Thus Come One’s thirty-two hallmarks, what was it that saw those characteristics and who delighted in them?"

Ánanda said to the Buddha, "World Honored One, this is the way I experienced the delight: I used my mind and eyes.  Because my eyes saw the Thus Come One’s outstanding hallmarks, my mind gave rise to delight.  That is why I became resolved and wished to extricate myself from birth and death."

The Buddha said to Ánanda, "It is as you say, that experience of delight actually occurs because of your mind and eyes.  If you do not know where your mind and eyes are, you will not be able to conquer the wearisome mundane defilements.

"For example, when a country is invaded by thieves and the king sends out his troops to suppress and banish them, the troops must know where the thieves are.

"It is the fault of your mind and eyes that you undergo transmigration. I now ask you specifically about your mind and eyes: where are they now?"

(楞嚴經卷第一之5)
阿難。我今問汝。當汝發心緣於如來三十二相。將何所見。誰為愛樂。阿難白佛言。世尊。如是愛樂。用我心目由目觀見如來勝相。心生愛樂。故我發心。願捨生死。佛告阿難。如汝所說。真所愛樂。因於心目。若不識知心目所在。則不能得降伏塵勞。譬如國王。為賊所侵。發兵討除。是兵要當知賊所在。使汝流轉。心目為咎。吾今問汝。唯心與目。今何所在。

Shurangama Qingx (id-4)

Vuddyy qra Ananda qongw, "Liw qapp guaw si jikveh hniadi, vnevnee tenlunn jinghun. Dongcox huatsimx dirr guaw ee Jniawhuad, liw u qnir diyc sniaxmih singwqingw, hro liw liammix quacsiar sewqanx cimho ee air?"

Ananda rinr Vuddyy qongxx, "Guaw qnir diyc Zulaii snax-jap-zi jiongw siongwtew, singwqingw juadbiau, hingtew qngx ngiawngiar bersux liulii. Guaw vutsii qaqi decc sniu, jitt xee siongwtew m si sik'iok soxx snix .cud .laii .ee. Sniaxmih enqor? Iogbong ee krir liamlyy, cauwcner qaudnii, lxangg qapp huih capjap, berdangr snix cud ciautuad, cingjing, bixbiau, qycc qongbingg ee jiw-qimx qngsnuar. Uirdiyhh jitt xee enqor, simx vutjiw giongxbong, jiacc laii duisuii Vuddyy tir tauu cutqex."

Vuddyy qongw, "Jin' hyw, Ananda. Linw jiaxee qaidongx jai'ngiaw itcer jiongwsingx an' buxsiw ixlaii snesiw lunhuee siy' suar, longxx in'ui m jaix diyhh vutsii diamr dirr texsingr si sunjing qapp qongbingg ee jinsimx, u jerje bongrsiongw ee jok'iong. Jiaxee bongrsiongw byy jinsit, mrjiacc u lunhuee. Liw dnaxx beh genxqiur busiongg posad jinsit kexhuad qongbingg ee jursingr, ingwdongx jinsimx huedab guaw soxx mng ee bunrdee. Sibhongx Zulaii qang jit xee dyrhuad siuhing, cutli snesiw, qewqer iong jingwdit ee simx. Simx sniu :ee qapp cuir qongw :ee longxx jingwdit. Zucuw an' tauu jiww buew, diongx:a dyrr ingxuanw byy jiongxjiongw uixkiog iacc byy jingwdit ee soxjai."

(Shurangama Sutra, Volume 1 --4)
The Buddha said to Ánanda, "You and I are of the same family and share the affection of this natural relationship.  At the time of your initial resolve, what were the outstanding characteristics which you saw in my Dharma that caused you to suddenly cast aside the deep kindness and love found in the world?"  Ánanda said to the Buddha, "I saw the Thus Come One’s thirty-two hallmarks, which were so supremely wonderful and incomparable that his entire body had a shimmering translucence just like that of crystal.
"I often thought that those hallmarks could not have been born of desire and love.  Why?  The vapors of desire are course and murky.  From foul and putrid intercourse comes a turbid mixture of pus and blood, which cannot give off such a magnificent, pure, and brilliant concentration of purple-golden light.  And so I eagerly gazed upward, followed the Buddha, and let the hair fall from my head."
The Buddha said, "Very good, Ánanda.  You should know that from beginning less time all beings are continually born and continually die, simply because they do not know the everlasting true mind with its pure nature and bright substance.  Instead they engage in false thinking. These thoughts are not true, and so they lead to further transmigration. Now you wish to investigate the unsurpassed Bodhi and actually discover your nature.  You should answer my questions with a straightforward mind. The Thus Come Ones of the ten directions escaped birth and death because their minds were straightforward. Since their minds and words were consistently that way, from the beginning, through the intermediate stages to the end, they were never in the least evasive."


(楞嚴經卷第一之4)
佛告阿難。汝我同氣。情均天倫。當初發心。於我法中。見何勝相。頓捨世間深重恩愛。阿難白佛我見如來三十二相。勝妙殊絕。形體映徹猶如琉璃。常自思惟。此相非是欲愛所生。何以故。欲氣麤濁。腥臊交遘。膿血雜亂。不能發生勝淨妙明紫金光聚。是以渴仰。從佛剃落。佛言。善哉阿難。汝等當知一切眾生。從無始來。生死相續。皆由不知常住真心性淨明體。用諸妄想。此想不真。故有輪轉。汝今欲研無上菩提真發明性。應當直心詶我所問。十方如來同一道故。出離生死。皆以直心。心言直故。如是乃至終始地位。中間永無諸委曲相。

Shurangama Qingx (id-3)

Zulaii jaix Ananda jygu diyc siausut, qetsog vngrdngr qnuaxqinw dngw .laii. Qok'ongg, dairsinn, dniulyw, qapp qusu longxx qinduer Vuddyy, air beh tniax vudhuad. Hitt sii, Sewjunx an' taukakdingw sria cud vah gua jiongw byy soxx qniahniaa qongbingg ee vyxqngx. Qngsnuar diongqanx snix cud u cingx gua pnir hiyc-aw ee vyxlenhuex. Lennhuex-dingw u jit jrunx vut, kax tiabpuann, suanqangw sinn ee jiuwgiw. Ix huanhur Manjushri iong jitt xee hujiur kir vyxho Ananda. Siaog ee jiuwgiw siaubet, Ananda qapp Matangi ee jaboxqniaw laii qaur Vuddyy jiax. Ananda qnir diyc Vuddyy, qnialew, visiongx tikaur. Ix auwnauw qaqi ithiongr je qenwbunn, mrqycc dyrhing iauxx bue jiaujngg. Ix inkinn iongcniaw Vuddyy, beh jaix sibhongx Zulaii singjiu potee, drat qaur shamatha, Samapatti, qapp Dhyana kixtauu siongrr lirven ee Hxuad. Hitt sii, qycc u naxx Gange Hyy ee suax hiacc je ee posad qapp jiongww sibhongx dua Arhat qapp Pratyekabuddha, inx longxx jiokk sniu beh air tniax. Ix trer dngw kir qaqi ee jyrui, diam diam beh niaxsiu jiww sxingr iauwjiw.

(Shurangama Sutra, Volume 1 --3)

The Tathágata, knowing Ánanda was being taken advantage of by an impure artifice, finished the meal and immediately returned to the Sublime Abode.  The king, great officials, elders, and laypeople followed along after the Buddha desiring to hear the essentials of the Dharma. Then the World Honored One from his crown emitted hundreds of rays of jeweled light, which dispelled all fear.  Within the light appeared a thousand-petal jeweled lotus, upon which was seated a transformation-body Buddha in full-lotus posture, proclaiming a spiritual mantra. Shakyamuni Buddha commanded Manjushri to take the mantra and go provide protection, and, when the evil mantra was dispelled, to support Ánanda and Matangi’s daughter and encourage them to return to where the Buddha was.  Ánanda saw the Buddha, bowed, and wept sorrowfully, regretting that from time without beginning he had been preoccupied with erudition and had not yet perfected his strength in the Way.  He respectfully and repeatedly requested an explanation of the initial expedients of the wonderful shamatha, Samapatti, and Dhyana, by means of which the Thus Come Ones of the ten directions had realized Bodhi. At that time Bodhisattvas as numerous as Ganges’ sands, great Arhats, Pratyekabuddhas, and others from the ten directions, were also present. Pleased at the opportunity to listen, they withdrew quietly to their seats to receive the sagely instruction.

(楞嚴經卷第一之3)

如來知彼婬術所加。齋畢旋歸。王及大臣長者居士。俱來隨佛願聞法要。于時世尊頂放百寶無畏光明。光中出生千葉寶蓮。有佛身結跏趺坐。宣說神呪。勅文殊師利將呪往護。惡呪銷滅。提奘阿難及摩登伽女歸來佛所。阿難見佛頂禮悲泣。恨無始來一向多聞未全道力。殷勤啟請十方如來得成菩提。妙奢摩他三摩禪那最初方便。於時復有恒沙菩薩及諸十方大阿羅漢辟支佛等。俱願樂聞。退坐默然承受聖旨。

Shurangama Qingx (id-2)

Hitt jun, Prasenajit Qok'ongg anvaii caiwdyh qra inx laurve juewqi, iaucniaw Vuddyy laii ongqiongx, cinsinx kir qionggingg Zulaii. Ix set'enn cuanvan pongpair ee liaurliw, qewqer byy der viw ee hyw jubi, qycc cinsnix cutcniaw jiongww dua posad. Sniaa-lai qycc u diongxjiaw qapp qusu qang sijun iarr cuann vngrcair laii hro jingdoo, tingwhau Vuddyy laii ee sii tangx qra cik'ingr. Vuddyy huanhur Manjushri cepair posad qapp arhat jiapsiu qokk qiongjaix juxlangqax ee kuanxtai. Dandanx Ananda jinwjingg sriu vadd langg iaucniaw, cutgua iauxx bue dywdngw, byy sngr jairgiac. Byy lau juqeh ee bikiu iacc Acharya qapp ix jywhuew, dirr dngw .kir ee lo nirr, Ananda dandok jit langg, hitt zit iauxx byy sriu qiongqib. Hitt sii, ix tec vxuah dirr soxx qnia'iuu ee sniaa en' lo kithuar, simdiongx anwsngr juewau hitt xee sijuw dyrr sriu ix qiongjaix, m quanw si cingkir iacc lacsab, kshatriya junquir miasnir iacc chandala jenrbinn, ix duiww inx vnivnii juvix, byy qingw vibii quiwjen, huatsimx beh singjiu itcer jiongwsingx buliong qongdig. Ananda jai'ngiaw Zulaii Sewjunx jikvi Subhuti qapp Mahakashyapa, qongw inx jyr arhat, simx byy vingdingw. Ix giongxbong Zulaii kuitiah byy pensux laii dorhuar jiongwsingx, tangx benw kir giaugii qapp huixvongr. Ix qingquer sniadii, knuax knuax aw qniaa quer sniamngg, jonggiamm ee uigii, jingrsiog junsiuw jaiqair ee dingrhuad. Hitt jun, Ananda in'ui jiauww cuwsu kithuar, qingquer jit qingx imluan ee cur,  jygu diyc Matangi ee jaboxqniaw iong hihuar siasut, iong Kapila, Brahma Tnix ee jiuwgiw, qra ix snriaa zip imlok ee vangqingx, qycc qniaa imhing qra ix bongsydni, qaur qaxx qiongbeh huixhuai ix siuw qaiwlut ee sintew.

(Shurangama Sutra, Volume 1 --2)

On the day of mourning, King Prasenajit, for the sake of his father, the former king, arranged a vegetarian feast and invited the Buddha to the side rooms of the palace.  He welcomed the Tathágata with a vast array of superb delicacies of unsurpassed, wonderful flavors and himself invited the Great Bodhisattvas, as well. Elders and laypeople of the city were also prepared to provide meals for the Sangha at the same time, and they stood waiting for the Buddha to come and receive offerings. The Buddha commanded Manjushri to assign the Bodhisattvas and Arhats to receive offerings from the various vegetarian hosts. Only Ánanda, who had traveled far to accept a special invitation earlier, and had not yet returned, was late for the apportioning of the Sangha.  No senior Bhikshu or Acharya was with him, and so he was returning alone on the road. On that day Ánanda had received no offerings, and so at the appropriate time he took up his alms bowl and, as he traveled through the city, received alms in sequential order. As he set out to receive alms from the first to the last donors, his vegetarian hosts, he thought not to question whether they were pure or impure; whether they were kshatriyas of honorable name or chandalas.  While practicing equality and compassion he would not select merely the lowly but was determined to perfect all beings’ limitless merit and virtue. Ánanda was aware that the Tathágata, the World Honored One, had admonished Subhuti and Mahakashyapa for being Arhats whose minds were not fair and equal.  He revered the Tathágata’s instructions on impartiality for saving everyone from doubt and slander. Having crossed the city moat; he walked slowly through the outer gates, his manner stern and proper as he strictly respected the rules for obtaining vegetarian food. At that time, because Ánanda was receiving alms in sequential order, he passed by a house of prostitution and was waylaid by a powerful artifice.  On the strength of Kapila’s mantra, which came from the Brahma Heaven, the daughter of Matangi drew him onto an impure mat. With her licentious body she caressed him until he was on the verge of destroying the precept-substance.

(楞嚴經卷第一之2)

時波斯匿王為其父王諱日營齋。請佛宮掖自迎如來。廣設珍羞無上妙味。兼復親延諸大菩薩。城中復有長者居士。同時飯僧佇佛來應。佛勅文殊分領菩薩及阿羅漢應諸齋主。 唯有阿難先受別請。遠遊未還不遑僧次。既無上座及阿闍黎。途中獨歸其日無供。即時阿難執持應器。於所遊城次第循乞。心中初求最後檀越以為齋主。無問淨穢剎利尊姓及旃陀羅。方行等慈不擇微賤。發意圓成一切眾生無量功德。阿難已知如來世尊。訶須菩提及大迦葉。為阿羅漢心不均平。欽仰如來開闡無遮度諸疑謗。經彼城隍徐步郭門。嚴整威儀肅恭齋法。爾時阿難因乞食次經歷婬室。遭大幻術摩登伽女。以娑毘迦羅先梵天呪攝入婬席。婬躬撫摩將毀戒體。