Shurangama Qingx (go-6)

Ananda habjiongw, qnialew, qra Vuddyy qongw, "Guaw dnaxx tniax diyc Vuddyy byy ziakamr ee dua juvix, tniax diyc vunxsingr cingjing bibiau ciangjai jinsit ee vudhuad quwdau, simlai suacc iaxx byy drat qaur qraiw kuix lak xee, jit xee bet .kir ee qingxqair; qycjaiww qra qad tauw .kuix ee sunrsu marr byy liauxqaiw. Brang liw sur dua juvix, qycjaiww kyxlinn jitt xee huathue lairdew qapp jionglaii ee jiongwsingx laii sisiar huat'imx, tangx sew druu cimdimm ee amjamx."

(Shurangama Sutra, Volume 5 --6)

Ananda put his palms together, bowed, and said to the Buddha, "Having heard the Buddha's unbounded, greatly compassionate, pure, everlasting, true and actual expression of Dharma, I still have not understood the sequence for releasing the knots such that when the six are untied, the one is gone also. I only hope you will be compassionate, and once again take pity on this assembly and on those of the future, by bestowing the sounds of Dharma on us and wash and rinse away our heavy defilements."

(楞嚴經卷第五之6)

阿難合掌頂禮白佛。我今聞佛無遮大悲。性淨妙常真實法句。心猶未達六解一亡。舒結倫次。惟垂大慈。再愍斯會及與將來。施以法音。洗滌沈垢。

Shurangama Qingx (go-5)

Jurr anxnex, Ananda qapp juui dirjiongr u tniax diyc Vuddyy Zulaii busiong juvix ee qauwhuew. Vuddyy soxx gimm ee jimgensix ee ywgi jingcaiw bingqngx, bibiau ee dyrliw cingjing tauwted. Inx simx kuix bak bingg, qamxtanr qongxx m bad jingrr u.

(Shurangama Sutra, Volume 5 --5)

When Ananda and the great assembly heard the unsurpassed, compassionate instruction of the Buddha, the Thus Come One, this harmonious and brilliant Geya verse with its clear and penetrating wonderful principles, their hearts and eyes were opened, and they exclaimed that Dharma such as this had never been before.

(楞嚴經卷第五之5) 
於是阿難及諸大眾。聞佛如來無上慈誨。祇夜伽陀。雜糅精瑩。妙理清徹。心目開明。歎未曾有。

 

Shurangama Qingx (go-4)

Vuddyy qra Ananda qongw, "Qinkir qapp din'aix qang guantauu. Sokvak qapp qaixtuad m si nng hxang. Iwsig ee vunxsingr si hubuu byngiaw :ee, uanzenn kangx huex. Ananda, an' din'aix huad qenwdix, knikib qinkir dyrr u siongwtew. Siongwtew qapp qenwdix longxx byy jursingr, qapp qauknaa ee lodig siysiang. Diwsuw liw jitmaw dirr qenwdix dingxbin qenwlip qenwdix, jex dyrr si bubingg ee vunxguann. Qenwdix dingxbin byy qenwdix, jex jiacc si liappuann byy lrau (huanlyw) jinjniar cingjing ee qingxqair. Anwjnuaw qongw jitt lairdew qycc e ionglap vadd jiongw mihqnia?"

Hitt sii Sewjunx beh qycjaiww suanqangw jitt xee ywgi, dyrr liam jimgensix:

Jinsit vunxsingr, iuxuii si kangx :ee.
Knikib laii snix cud, diwsuw naxx huanwqingw.
Byy soxx jyr, byy snix kiw iacc bet .kir.
Byy sidjai, cincniu kangx huex.
Gengiw bongrjong henxhen soxu jinsit.
Bongrjong qapp jinsit nng xee vnivnii si bongrjong.
Qexngiaw qapp jinsit longxx m si jinsit.
Anwjnuaw tangx qongw qnir diyc soxx qnir :ee?
Hitt diongqanx byy sidjai ee vunxsingr.
Soxiw qongxx naxx cincniu qauqnaa ee lodig.
Pah qad qapp tauw .kuix soxx knikib :ee longxx siysiang.
Singwzinn qapp huanhux soxx qniaa :ee si qang jit diauu lo.
Liw quanknuar qauqnaa hitt lairdew ee vunxsingr.
Kangx qapp u jitt nng xee longxx m si.
Behik amwox dyrr si bubingg.
Kexhuad bingqngx dyrr qaixtuad.
Jiauww sunrsu qra qad tauw .kuix.
Lak xee qad tauw .kuix, jit iarr suar byy .kir.
Suanxdik jit xee uanbuanw tongdat ee qinx, 
Jinwzip snex-siw laujuiw vniwjniaa jniawqangw ee qakdix.
Adana si jiokk bibiau iuwzi ee iwsig.
Sipkuir hingsingg juixciangg, cuaclauu.
Kiongqniax jinliw si jinsit iacc qexngiaw suacc hunx be cringx,
Guaw hranw did kaisi enxsuad.
Qaqi ee simx jipsiuw qaqi ee simx.
M si huanwqingw :ee venwsingg huanwsiongw ee hxuad.
Byy kir jipsiuw, lenrr m si huanwqingw :ee iarr suar byy.
M si huanwqingw dy' be snix .cud .laii,
Huanwsiongw ee hxuad beh anwjnuaw e singlip?
Jex qiyr juer Bibiau Lenhuex.
Qimqongx Ongg vyxquir ee qakdix,
Bersux huanwqingw ee samapatti,
Jit diak quw dy' tangx ciauuat co' yc :ee.
U jitt xee Abhidharma (huatmngg),
Qycc u sibhongx Bhagavan,
Tangx jidlo qniaa duiww Nirvana (liappuann) ee mngg .kir.

(Shurangama Sutra, Volume 5 --4)

The Buddha said to Ananda, "The sense organs and the objects are of the same source. The bonds and the release are not two. The nature of the consciousnesses is empty and false; it is like strange flowers in space. Ananda, sense-awareness arises because of the sense objects: the appearance of objects exists because of the sense organs. The appearance and the perception, both devoid of a nature, support each other like intertwining reeds. Therefore, you now base your knowledge on awareness and perception; but that is fundamental ignorance. The absence of a view regarding awareness and perception is Nirvana-the true purity of no outflows. How could there by anything else in the midst of it?"
Then the World Honored One, wishing to restate this meaning, spoke verses, saying:

In the true nature, conditioned things are empty. 
They spring from causes, as illusions do.
Things unconditioned neither rise nor cease.
Unreal they are, like flowers in space.
To speak of the false is to reveal the true.
But both the false and the true are false themselves.
If there is neither truth nor untruth,
How can there be perceiver and perceived?
Between them the two in fact have no nature.
Thus they are likened to entwining reeds.
The knots and their release have a common cause.
The sages' and ordinary people's paths are not two.
Regard the nature of the intertwined.
Emptiness, existence both are naught.
Dark confusion is simply ignorance;
Bringing it to light is liberation.
The knots must be untied successively.
When the six are released, even the one ceases to be.
Select an organ preferred for perfect penetration;
Enter the flow and realize proper enlightenment.
Extremely subtle, the Adana consciousness
Makes patterns of habit that flow on in torrents.
Fearing you will confuse the truth with what is not,
I rarely tell you of all this.
With your own mind, you grasp at your own mind.
What is not illusory turns into illusion.
If you don't grasp, there is no non-illusion.
If even non-illusion does not arise,
How can illusory Dharmas be established?
This is called the Wonderful Lotus Flower,
The regal Vajra Gem of Enlightenment.
In this Samapatti that is likened to illusion
Transcend all study instantly.
This Abhidharma, incomparable
Is the single pathway through Nirvana's gate,
Taken by Bhagavans in all the ten directions.

(楞嚴經卷第五之4) 
佛告阿難。根塵同源。縛脫無二。識性虛妄。猶如空華。阿難。由塵發知。因根有相。相見無性。同於交蘆。是故汝今知見立知。即無明本。知見無見。斯即涅槃無漏真淨。云何是中更容他物。爾時世尊。欲重宣此義。而說偈言。

真性有為空      緣生故如幻      無為無起滅

不實如空華      言妄顯諸真      妄真同二妄

猶非真非真      云何見所見      中間無實性

是故若交蘆      結解同所因      聖凡無二路

汝觀交中性      空有二俱非      迷晦即無明

發明便解脫      解結因次第      六解一亦亡

根選擇圓通      入流成正覺      陀那微細識

習氣成瀑流      真非真恐迷      我常不開演

自心取自心      非幻成幻法      不取無非幻

非幻尚不生      幻法云何立      是名妙蓮華

金剛王寶覺      如幻三摩提      彈指超無學

此阿毗達磨      十方薄伽梵      一路涅槃門

 

Shurangama Qingx (go-3)

Ananda suizenn tniax diyc jitt kuanw ee huat'imx, simx iauxx be bingvik. Ix kauwtauu qra Vuddyy qongw, "Anwjnuaw qongw hro guaw snex-siw lunhuee qapp ciangjai anlok bibiau :ee vnivnii si jitt lak qinkir, byy vadd hxang?"

(Shurangama Sutra, Volume 5 --3)

Ananda heard these sounds of Dharma, but he did not yet understand in his mind. Bowing his head, he said to the Buddha, "How can that causes me to revolve in the cycle of birth and death and what enables me to gain bliss and wonderful permanence be the six sense organs in both cases and nothing else?"

(楞嚴經卷第五之3)

阿難雖聞如是法音。心猶未明。稽首白佛。云何令我生死輪迴。安樂妙常。同是六根。更非他物。

Shurangama Qingx (go-2)

Hitt sii Sewjunx linbinw Ananda qapp huathue lairdew soxu co' yc :ee, iarr uirr birlaii itcer jiongwsingx jixdiamw li sxer in'enn laii junw jyr jionglaii ee bagjiux. Ix iong Jambunada jixsig-qimsig huad qngx ee ciuw syx Ananda ee tauu. Hitt sii sibhongx soxu vut ee sewqair kiw lak jiongw jinxdong. Druar dirr sewqair cincniu din'aix hiacc je ee Zulaii an' inx ee tauu qokk huad cud vyxqngx. Hiaxee qngx qang sijun an' hitt xee sewqair laii qaur Jeta Hngg quanr dirr Zulaii ee taukag-dingw. Jex si juui dairjiongr jingrlaii m bad duw .quer .ee. Jurr anxnex Ananda qapp juui dairjiongr longxx tniax diyc sibhongx naxx din'aix hiacc je ee Zulaii iong byy qang cuir cud qang imx qra Anana qongw, 
"Jin' hyw, Ananda. Liw beh liauxqaiw soxu snix .cud ee bubingg. Hro liw dirr snex-siw lunhuee dingwqinx :ee dogdok liw ee lak qinkir, byy vadd hxang. Liw qycc beh jaix busiong potee. Hro liw tangx qinxkuair kakjingr anlok, qaixtuad, jigjing ciangjai ee busiong qongqyw :ee marr si liw ee lak qinkir, byy vadd hxang."

(Shurangama Sutra, Volume 5 --2)

Then the World Honored One took pity on Ananda and on those in the assembly with something left to study, as well as on living beings of the future, in order to help them transcend the world and become eyes for the future. He rubbed the crown of Ananda's head with his Jambunada purple-golden bright hand. Instantaneously, all the Buddhalands in the ten directions quaked in six ways. Thus Come Ones as numerous as fine motes of dust, each dwelling in his respective world, emitted a precious light from the crown of his head. At one and the same time, their light went from their own countries to the Jeta Grove and anointed the crown of the Thus Come One's head. All in that great assembly obtained what they had never had before. Then Ananda and everyone in the great assembly heard the Thus Come Ones as numerous as fine motes of dust throughout the ten directions speak to Ananda with different mouths but in a single voice.
"Good indeed, Ananda! You wish to recognize your innate ignorance that causes you to turn on the wheel. The origin of the knot of birth and death is simply your six sense organs and nothing else. You also want to understand unsurpassed Bodhi, so that you can quickly realize bliss, liberation, tranquility, and wonderful permanence. It, too, is your six sense organs and nothing else." 

(楞嚴經卷第五之2)

爾時世尊憐愍阿難。及諸會中諸有學者。亦為未來一切眾生。為出世因作將來眼。以閻浮檀紫金光手。摩阿難頂。即時十方普佛世界。六種震動。微塵如來住世界者。各有寶光從其頂出。其光同時於彼世界。來祇陀林。灌如來頂。是諸大眾。得未曾有。於是阿難及諸大眾。俱聞十方微塵如來。異口同音。告阿難言。善哉阿難。汝欲識知俱生無明。使汝輪轉生死結根。唯汝六根。更無他物。汝復欲知無上菩提。令汝速證安樂解脫寂靜妙常。亦汝六根。更非他物。

Shurangama Qingx (go-1)

Ananda qra Vuddyy qongw, "Sewjunx, Zulaii suizenn suatbingg derr zi ywgi ee huatmngg, dnaxx quancad sewqanx beh qra qad tauw .kuix ee langg, narr m jaix qad ee guantauu, guaw siongsinr jitt xee langg jiongqibuew berdangr tauw .kuix. Sewjunx, guaw qapp huathue lairdew co' yc ee sniabunn iarr si anxnex. An' byy kaixsiw ixlaii qapp soxu bubingg jywhuew bet .kir jywhuew snix cud. Suizenn did diyc je qenwbunn qapp senrqinx, qongxx qiyr juer cutqex, iuguann bersux qecdngw zit ee malaria. Dogdok hibang liw huad dua juvix, kyxlenn gunw jiaxee dimlunn :ee, jixsi gunw qinaxzit srinx qapp simx ee qad dirr dyhh, an' dyhh laii tauw .kuix. Iarr hro birlaii koxlan jiongwsingx e tangx benw hamrzip lunhuee, be lag zip samqair."

Jiaxee ue qongw suah, ix dyrr qapp soxu dairjiongr pag dirr tokax (qingwvair), bagsaiw naxx horjuiw, singsimx qitai Vuddyy Zulaii busiong ee kaisi.

(Shurangama Sutra, Volume 5 --1)

Ananda said to the Buddha, "World Honored One, the Thus Come One has explained the two meanings, yet, as I now contemplate people in the world, I believe that if they try to untie a knot and cannot find its center, they will never get the knot undone. World Honored One, I and all the other Sound-hearers in the great assembly who are not beyond study are the same way. From time without beginning we have been accompanied in birth and death by ignorance. We have obtained these good roots of erudition and are said to have left the home-life, yet in fact we act like someone with a recurrent fever. I only hope that you, the greatly compassionate one, will take pity on us. We are sinking and drowning so that to this very day we do not know how our bodies and minds are in knots or how to go about untying them. Your explanation will also enable future living beings who are in suffering and difficulty to avoid the turning wheel and not fall into the three realms of existence."
After saying this, he and the entire great assembly made full prostrations. He wept profusely, and with sincere anticipation awaited the unsurpassed instruction of the Buddha, the Thus Come One.

(楞嚴經卷第五之1)

阿難白佛言。世尊。如來雖說第二義門。今觀世間解結之人。若不知其所結之元。我信是人終不能解。世尊。我及會中有學聲聞。亦復如是。從無始際與諸無明。俱滅俱生。雖得如是多聞善根。名為出家。猶隔日瘧。惟願大慈。哀愍淪溺。今日身心。云何是結。 從何名解。亦令未來苦難眾生。得免輪迴。不落三有。作是語已。普及大眾五體投地。雨淚翹誠。佇佛如來無上開示。

 

Shurangama Qingx (sir-37)

"Kyxiw jit xee kunr dang binn :ee, dirr bincngg jimxtauu-dingw dua kunr. Inx cur nirr u langg dirr ix kunr ee sii iong jingtuii jringx biw. Jitt xee langg bang-diongx tniax diyc jringx biw ee sniax, liahjunw si vadd hxang mihqnia, lahjunw decc longr qow iacc decc kar jxingx, dyrr dirr bang-diongx quair jxingx-sniax liahjuer caa qapp jiyc siy' kok ee hiangxsniax. Hitt jun hutzenqanx jingsinn, ix liammix jai'ngiaw si jingkurtuii ee sniax. Ix qaqi qra cur nirr ee langg qongw, 'Guaw decc binbang ee sii, liahjunw jingku-sniax si qow-sniax.' Ananda, jitt xee langg dirr bang-diongx qamxx e qir did jing, iyy, kuix, hap, tongx, qapp trad dingxdingw jiaxee jongrhongw? Ix ee hingtew suizenn decc kunr, tniax ee vunxsingr byy hunbee. Junw narr liw ee hingtew siausid .kir, siurguann censuaw suevai .kir, jitt xee tniax ee vunxsingr anwjnuaw diyhh uirr liw siaubet? Soxu jiongwsingx an' byy kaisiw ixlaii srunn soxu siktew imsniax kir ziog muixx jitt xee liamrtauu decc liujuanw, jingrlaii m bad kaikew liauxgno cingjing bibiau ciangjai ee vunxsingr. Byy tranr ciangjai ee vunxsingr, suacc ziog soxu hiaxee snix-bet, diwsuw vutduan snix cud jabcyr ee uwziamw decc liujuanw. Narr kiwsag snix-bet laii cisiuw ciangjai ee jinsingr, ciangjai ee qongbingg henxhen dirr binrtaujingg, sikdinn qinkir zinrbad ee simx ingqaix hitt sii ee siaubongg. Susniu qapp siongwtew longxx si din'aix. Zinrbad jing'ir si uwuer. Qapp jitt nng hxang li hng hng, anxnex liw ee huatganw ingqaix liammix ee cingcyw bingqngx. Anwjnuaw berdangr singjiu busiong qakdix?"

(Shurangama Sutra, Volume 4 --37)
"Consider a person who falls into a deep sleep while napping on his bed. While he is asleep, someone in his household starts beating clothes or pounding rice. In his dream, the person hears the sound of beating and pounding and takes it for something else, perhaps for the striking of a drum or the ringing of a bell. In his dream he wonders why the bell sounds like stone or wood. Suddenly he awakens and immediately recognizes the sound of pounding. He tells the members of his household, "I was just having a dream in which I mistook the sound of pounding for the sound of a drum. Ánanda, how can this person in the dream-state remember stillness and motion, penetrability and obstruction? Although he is physically asleep, his hearing-nature is not unclear. Even when your physical existence melts away and your life-force changes and dwindles, how could that nature melt away and be gone from you? But because beings, from time without beginning, have pursued forms and sounds and have followed their thoughts as they turn and flow, they still are not enlightened to the wonderful eternal pure nature.
"They do not accord with what is eternal, but chase after things that are subject to arising and ceasing. That is what causes them to be born again and again, flowing and turning in defilement. But if they reject arising and ceasing and uphold the eternal truth, an enduring light will appear, and with that, the sense-organs, defiling objects, and consciousnesses will disappear. Then you must maintain your distance from the defilements of the manifestations of thinking and the emotional states of consciousness. Then your Dharma-eye will accordingly become pure and bright. And, how can you fail to realize Unsurpassed Enlightenment?"

 

(楞嚴經卷第四之37)

如重睡人。眠熟床枕。其家有人。於彼睡時。擣練舂米。其人夢中聞舂擣聲。別作他物。或為擊鼓。或為撞鐘。即於夢時自怪其鐘為木石響。於時忽寤。遄知杵音。自告家人。我正夢時。惑此舂音將為鼓響。阿難。是人夢中。豈憶靜搖開閉通塞。其形雖寐。聞性不昏。縱汝形銷。命光遷謝。此性云何為汝銷滅。以諸眾生從無始來。循諸色聲。逐念流轉。曾不開悟性淨妙常。不循所常。逐諸生滅。由是生生雜染流轉。若棄生滅。守於真常。常光現前。根塵識心應時銷落。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺。