Shurangama Qingx (zi-2)

Prasenajit Dairongg kia .kiw .laii qra Vuddyy qongw, "Guaw ingxquer m bad sriu jiongww vut ee hunwhuew qapp qawsi. Qnir diyc Katyayana qapp Vairatiputra, inx longxx qongw jitt xee srinx siw liauxau beddng dyrr qiyr jyr Nirvana(liappuann). Guaw suizenn u duw diyc Vut, jitmaw iuguann u giliam. Beh anwjnuaw kaihuad tangx diqnir jitt xee simx byy snix qapp bet ee qingxqair? Dirr jiax jingwlangg u uilau :ee longxx sniu beh tniax diyc kaisi."

(Shurangama Sutra, Volume 2 --2)

Then King Prasenajit rose and said to the Buddha, "In the past, when I had not yet received the teachings of the Buddha, I met Katyayana and Vairatiputra, both of whom said that this body ends at death, and that this is Nirvana.  Now, although I have met the Buddha, I still wonder about that. How can I go about realizing the mind at the level of no production and no extinction? Now all in this Great Assembly who still have outflows also wish to be instructed on this subject."

(楞嚴經卷第二之2)

波斯匿王起立白佛。我昔未承諸佛誨勅。見迦旃延毘羅胝子。咸言此身死後斷滅名為涅槃。我雖值佛今猶狐疑。云何發揮證知此心不生滅地。令此大眾諸有漏者咸皆願聞。

Shurangama Qingx (zi-1)

Hitt sii, Ananda qapp juui dairjiongr tniax diyc Vuddyy ee kaisi qapp qawsi, sintew qapp simlai longxx an'unw qycc vinghyy. Sniu diyc an' busiw ixlaii dyrr sitlyc vunxsimx, cywzin siogdinn, liac huanwngiaw jyr jinsit, qinaxzit kaigno bersux prangw .qnir ee ginxaw hutzenn duw diyc ju'air ee laurbuw. Inx habjiongw qra Vuddyy qnialew, hibang Zulaii henxbingg srinx qapp simx ee jinx, qew, hix, sit, duwhen snix qapp bet ixqip byy snix qapp byy bet jitt nng jiongw tangx kexhuad bingtongx ee jinsingr.

(Shurangama Sutra, Volume 2 --1)

When Ánanda and the great assembly heard the Buddha’s instructions, they became peaceful and composed both in body and mind. They recollected that since time without beginning, they had strayed from their fundamental true mind by mistakenly taking the shadows of the differentiations of conditioned defilements to be real. Now on this day as they awakened, they were each like a lost infant who suddenly finds its beloved mother. They put their palms together to make obeisance to the Buddha. They wished to hear the Thus Come One enlighten them to the dual nature of body and mind, of what is false, of what is true, of what is empty and what is existent, and of what is subject to production and extinction and what transcends production and extinction.

  

(楞嚴經卷第二之1)

爾時阿難及諸大眾。聞佛示誨身心泰然。念無始來失却本心。妄認緣塵分別影事。今日開悟如失乳兒忽遇慈母。合掌禮佛。願聞如來顯出身心真妄虛實。現前生滅與不生滅二發明性。

Shurangama Qingx (id-28)

Zulaii jurr anxnex an' vacvyw-lunn jiangw-diongx cud jit jua vyxqngx vuex duiww Ananda ee jniawvingg. Hitt sii, Ananda uat tauu hiongr jniawvingg knuar. Ix qycjaiww vangwsia cud jit jua qngx vuex duiww Ananda dywvingg. Ananda iurqycc uat tauu hiongr dywvingg knuar.

Vuddyy qra Ananda qongw, "Liw ee tauu qinaxzit inhyy uat dinxdang?"

Ananda qongw, "Guaw knuar diyc Zulaii huad cud bixbiau ee vyxqngx vuex duiww guaw ee jyxiurvingg, mrjiacc knuar dywvingg qycc knuar jniawvingg, tauu qaqi dyrr e dinxdang."

"Ananda! Liw uirdiyhh knuar Vut ee qngx, tauu dywvingg qapp jniawvingg uat dinxdang. Si liw ee tauu dinxdang, iacc si qnir ee vunxsingr decc dinxdang?"

"Sewjunx! Guaw ee tauu qaqi dinxdang. Acc guaw qnir ee vunxsingr byy jit sii dniardiyc, beh anwjnuaw qongw decc dinxdang?"

Vuddyy qongw, "Byy m driyc."

Dyrr anxnex, Zulaii qra soxu dairjiongr qongw, "Narr qycc u jiongwsingx qra e dinxdang :ee qiyr jyr din'aix, qra be dniardiyc :ee qiyr jyr kxeh, linw knuar Ananda tauu qaqi dinxdang, qnir ee vunxsinx be duer lecc dinxdang. Qycc liw knuar guaw ee ciuw qaqi kuix .kuix qapp hap uaw .laii, qnir ee vunxsinx vingrr byy tenw .kuix iacc kud zip. Jnuaxngiu linw jitmaw qra dinxdang :ee knuar jyr si srinx, qra dinxdang :ee knuar jyr si qxingw? An' kixtauu qaur lorbuew, simx simx liam liam :ee dyrr si snix cud qapp bet .kir, suacc sitlyc jinsimx jursingr. Qniavangr qeww dendywtauu, jursingr ee vunxsimx jauxjuac, liac kecdinn surbut jyr jurqiw. Dirr lunhuee lairdew lunjuanw marr si qaqi jyr did laii :ee."

(Shurangama Sutra, Volume 1 --28)

Then from his wheeled palm the Thus Come One sent a gem-like ray of light flying to Ánanda’s right.  Ánanda immediately turned his head and glanced to the right.  The Buddha then sent another ray of light to Ánanda’s left.  Ánanda again turned his head and glanced to the left. The Buddha said to Ánanda, "Why did your head move just now?"
 Ánanda said, "I saw the Thus Come One emit a wonderful gem-like light which flashed by my left and right, and so I looked left and right.  My head moved by itself."
"Ánanda, when you glanced at the Buddha’s light and moved your head left and right, was it your head that moved or your seeing that moved?"
"World Honored One, my head moved of itself.  Since my seeing-nature is beyond even cessation, how could it move?"
The Buddha said, "So it is."
Then the Thus Come One told everyone in the assembly, "Normally beings would say that the defiling dust moves and that the transitory guest does not remain.
"You have observed that it was Ánanda’s head moved; yet his seeing did not move.  You also have observed my hand open and close; yet you’re seeing did not stretch or bend.
"Why do you continue to rely on your physical bodies which move and on the external environment which also moves? From the beginning to the end, this causes your every thought to be subject to production and extinction.
"You have lost your true nature and conduct yourselves in upside-down ways. Having lost your true nature and mind, you take objects to be yourself,
and so you cling to revolving on the wheel of rebirth."

 (楞嚴經卷第一之28)

如來於是從輪掌中。飛一寶光。在阿難右。即時阿難。迴首右盼。又放一光。在阿難左。阿難又則迴首左盼。佛告阿難。汝頭今日何因搖動。阿難言。我見如來出妙寶光。來我左右。故左右觀。頭自搖動。阿難。汝盼佛光。左右動頭。為汝頭動。為復見動。世尊。我頭自動。而我見性尚無有止。誰為搖動。佛言如是。於是如來。普告大眾。若復眾生。以搖動者名之為塵。以不住者。名之為客。汝觀阿難頭自動搖。見無所動。又汝觀我手自開合見無舒卷。云何汝今以動為身。以動為境。從始泊終。念念生滅。遺失真性。顛倒行事。性心失真。認物為己。輪迴是中。自取流轉。

Shurangama Qingx (id-27)

Vuddyy qongw, "Byy m driyc."

Liammisii, Zulaii dirr jingwlangg diongx:a auw gnoxlunjnaiw. Auw liauw qycc tenw .kuix, kuix .kuix qycc auw. Ix qra Ananda qongw, "Liw jitmaw knuar diyc sniaw?"

Ananda qongw, "Guaw knuar diyc Zulaii ee vacvyw-lunn ciuxjniuw dirr jingwlangg diongx:a kuix .kuix qycc hap uaw .laii."

Vuddyy qra Ananda qongw, "Liw knuar diyc guaw ee ciuw dirr jingwlangg diongx:a kuix .kuix qycc hap uaw .laii. Si in'ui guaw ee ciuw u kuix u hap, iacc si in'ui liw knuar diyc u kuix u hap?"

Ananda qongw, "Sewjunx ee vyxciuw dirr jingwlangg diongx:a u kuix u hap. Guaw knuar diyc Zulaii ee ciuw qaqi kuix .kuix qycc hap .kiw .laii. M si guaw qnir ee vunxsingr qaqi kuix .kuix, qaqi hap .kiw .laii."

Vuddyy qongw, "Si simxmic decc drang, simxmic diamrjing?"

Ananda qongw, “Vuddyy ee ciuw drang byy tingg. Acc guaw qnir ee vunxsingr iarr byy diamrjing. Dycc jit xee byy dniardiyc?"

Vuddyy qongw, "Byy m driyc."

(Shurangama Sutra, Volume 1 --27)
The Buddha said, "So it is."
Then in the midst of the great assembly the Thus Come One bent his five webbed fingers.  After bending them, he opened them again. After he opened them, he bent them again, and he asked Ánanda, "What do you see now?"
Ánanda said, "I see the Thus Come One’s hand opening and closing in the midst of the assembly, revealing his hundred-jeweled wheeled palms."
The Buddha said to Ánanda, "You see my hand open and close in the assembly.  Is it my hand that opens and closes, or is it your seeing that opens and closes?"
Ánanda said, "The World Honored One’s jeweled hand opened and closed in the assembly.  I saw the Thus Come One’s hand itself open and close while my seeing-nature neither opened nor closed."
The Buddha said, "What moved and what was still?"
Ánanda said, "The Buddha’s hand did not remain at rest.  And since my seeing-nature is beyond even stillness, how could it not be at rest?"
The Buddha said, "So it is."

(楞嚴經卷第一之27)

佛言如是。即時如來。於大眾中。屈五輪指。屈已復開。開已又屈。謂阿難言。汝今何見。阿難言。我見如來百寶輪掌。眾中開合。佛告阿難。汝見我手。眾中開合。為是我手。有開有合。為復汝見。有開有合。阿難言。世尊寶手。眾中開合。我見如來手自開 合。非我見性有開有合。佛言。誰動誰靜。阿難言。佛手不住。而我見性。尚無有靜。誰為無住。佛言如是。

Shurangama Qingx (id-26)

Hitt sii, Ajnatakaundinya kia .kiw .laii qra Vuddyy qongw, "Guaw dnaxx dirr dairjiongr lairdew nihuer siongrr je, qycc dogdok guaw did diyc 'liauxted' ee bingbunn, in'ui u liauxgno 'kecdinn' ee iwbi jiacc tangx laii singjiu qongqyw. Sewjunx! Kyxviw luxkeh dirr luxsia hiyckax, bylun si jiahvng iacc hiyckunr, dirr jiac suah iacc quewmii .quer, hingliw kuanw hyxser qycjaiww hiongr taujingg ee lo kixqniaa, be anzenn druar .lyc .laii. Narr si juxlangg, jurzenn dyrr be kixdingg jenongw. Jiauww anxnex sniu, byy druar :ee qiyr jyr langkeh, druar .lyc .laii .ee qiyr jyr juxlangg. 'kxeh' ee iauwjiw dyrr si be druar .lyc .laii. Qycc cincniu dnaaw lyhho liauw, cingjing ee zidtauu sringx kir qaur tnidingw, zidtauqngx tauwquer pang, duwhen qapp jiywqngx kongdiongx soxu din'aix ee siongwtew. Din'aix e isuaw. Hukongx jigjing be dinxdang. Jiauww anxnex sniu, dingcingx qycc jigjing qiyr jyr kangx, e isuaw :ee qiyr jyr din'aix. Din'aix ee singwjid dyrr si e isuaw."

  

(Shurangama Sutra, Volume 1 --26)

Then Ajnatakaundinya arose and said to the Buddha, "Of the elders now present in the great assembly, only I received the name "Understanding" because I was enlightened to the meaning of transitory defilements and realized the fruition. World Honored One, the analogy can be made of a traveler who stops as a guest at a roadside inn, perhaps for the night or perhaps for a meal.  When he has finished lodging there or when the meal is finished, he packs his baggage and sets out again.  He does not remain there at his leisure.  The host himself, however, does not leave. Considering it this way, the one who does not remain is called the guest, and the one who does remain is called the host.  The transitory guest, then, is the one who does not remain. Again, the analogy can be made to how when the sun rises resplendent on a clear morning, its golden rays stream into a house through a crack to reveal particles of dust in the air.  The dust dances in the rays of light, but the empty space is unmoving. Considering it is that way, what is clear and still is called space, and what moves is called dust.  The defiling dust, then, is that which moves."

(楞嚴經卷第一之26)

時憍陳那起立白佛。我今長老於大眾中獨得解名。因悟客塵二字成果。世尊。譬如行客投寄旅亭。或宿或食。食宿事畢。俶裝前途不遑安住。若實主人自無攸往。如是思惟。不住名客。住名主人。以不住者名為客義。又如新霽。清暘昇天。光入隙中。發明空中諸有塵相。塵質搖動。虛空寂然。如是思惟。澄寂名空搖動名塵。以搖動者名為塵義。

Shurangama Qingx (id-25)

Hitt sii, Sewjunx crunx cud tula mihuebang qngqut ee ciuw, gnoxlunjnaiw tenw .kuix, qawsi Ananda qapp juui dairjiongr qongxx, "Guaw cocox singjiu Vuddy ee sii, dirr Lok-aw Hngg, uirr Ajnatakaundinya dringw go xee bikiu qapp linw sir jiongw derjuw qangxsuad qongxx, 'Itcer jiongwsingx berdangr singjiu Bodhi qapp jniaa jyr Arhat, longxx in'ui hro siogdinn ee huanlyw laii soxx damgno.' Linw hitt jun inhyy kaigno, jitmaw tangx singjiu diwhui singwqyw?"

(Shurangama Sutra, Volume 1 --25)

Then the World Honored One extended his bright hand that is as soft as tula cotton, opened his five webbed fingers, and told Ánanda and the great assembly, "When I first accomplished the Way I went to the Deer Park, and for the sake of Ajnatakaundinya and all five of the Bhikshus, as well as for you of the four-fold assembly, I said, ‘It is because beings are impeded by transitory defilements and afflictions that they do not realize Bodhi or become Arhats.’ At that time, what caused you who have now realized the various fruitions of sage hood to become enlightened?"

(楞嚴經卷第一之25)

爾時世尊舒兜羅綿網相光手開五輪指。誨勅阿難及諸大眾。我初成道於鹿園中。為阿若多五比丘等及汝四眾言。一切眾生不成菩提及阿羅漢。皆由客塵煩惱所誤。汝等當時因何開悟今成聖果。  

Shurangama Qingx (id-24)

Ananda suizenn qycc tniax diyc Vuddyy anxnex qangxsuad, ham' dairjiongr cuir ixx diam diam, simx iauxx bue liauxgno, iauxx decc ngwbang Zulaii juvix huat'imx suanqangw, habjiongw cingsimx kia lehh danxtai Vuddyy juvix ee qawsi. 

(Shurangama Sutra, Volume 1 --24)

Although Ánanda and everyone in the great assembly had heard what was said, their minds had not yet understood, and so they remained silent.  Hoping to hear more of the gentle sounds of the Thus Come One’s teaching, They put their palms together, purified their minds, and stood waiting for the Thus Come One’s compassionate instruction.

(楞嚴經卷第一之24)

阿難雖復得聞是言。與諸大眾口已默然。心未開悟。猶冀如來慈音宣示。合掌清心佇佛悲誨。