Hitt sii Sewjunx ylyw Ananda qongxx, “Jin’ hyw jin’ hyw! Linw jiaxee si tangx uirr dairjiongr qapp buadser itcer jiongwsingx siuhing Samadhi qriuu Dairsing :ee, an’ huanhux qaur jiongdiamw dua liappuann, beh qriuu jixsi busiong jingwkag siuhing ee lo. Linw dnaxx jimjiog tniax, guaw beh uirr linw qaixsueh.”
Ananda qapp dairjiongr longxx habjiongw jingrsimx, diam diam siurqar.
Vuddyy qongw, “Ananda, qaidongx jaix, bibiau ee jursingr uanbuanw qycc qongbingg, byy simxmih miaa qapp siongwtew, vunxlaii byy u sewqair iacc jiongwsingx. In’ui snix cud bongrsiongw, u snix dyrr u bet, snix-bet longxx si hubong. Bet bongrsiongw qiyr juer jinx, jex dyrr qiyr juer Zulaii busiong potee qapp dua liappuann nng xee dngxuad. Ananda! Liw dnaxx beh siulen jinsit Samadhi, didjiab drat qaur Zulaii dua liappuann, singx bad jiaxee jiongwsingx qapp sewqair u nng jiongw dendyr ee in'iuu. Dendyr byy snix, jex dyrr si Zulaii ee jinsit Samadhi.
“Ananda! Si anwjnuaw qiyr juer jiongwsingx dendyr lehh? Ananda! In'ui biaurbingg ee simx vunw si uantongx, in’ui u hunved snix cud hunvetsingr, bongrsiongw snix cud diqenr. An’ vitqingr byy venr juer qiuwqingr u.
Jitt xee iuxuii sewqair ee soxu, m si u indnuax laii :ee, soxx diamr lehh ee henrsiong juann byy qinvunw. Jiauww jitt xee byy qinvunw ee henrsiong suacc qenwlip sewqair qapp jiongwsingx.
Uanbingg ee vunxsingr behik, diwsuw snix cud bongrsiongw. Bongrsiongw ee vunxsingr byy texsingr, byy soxx i’uaw. Sniu beh huedngw jinx :ee, mrqycc beh huedngw jinx :ee ixx m si jinjniar jinzuu ee singr. M si jinx :ee qriuu huedngw jinx :ee, dyrr venr juer hubong. M si snix :ee, m si diamr lehh, m si simx, m si hxuad, denxjuanw huatsnix, snix .cud .ee zuxx laii zuxx qiongg, inxtua juer giap. Luirsu ee giap horsiongx qamxingr, incuw sanxsingx qamxsiu ee giap, horsiongx snix-bet. In’ui jitt xee enqor, jiongwsingx dendyr.
Ananda! Anwjnuaw qongxx qiyr juer sewqair dendyr? Jitt xee bubingg sewqair ee jiongwsingx, si jit dnxua jit dnxua hubong snix .cud .laii .ee, iarr incuw hunqair qenwlip. Kixinx si busow kixinx, uaxlua :ee m si jinjniar ee uaxlua, censuaw liudong byy soxx uaxlua, sewqair incuw singlip. Samser siwhngx hyhap siy' kansiap, venwhuar juer jap-zi jiongw jiongwsingx.
Soxiw qongxx sewqair in’ui dinxdang laii snix cud sniax, in’ui sniax laii snix cud hingjong, in’ui hingjong laii snix cud pangbi, in’ui pangbi laii snix cud bongkab, in’ui bongkab laii snix cud jubi, in’ui jubi dyrr diwqag diyc hxuad. Jitt lak jiongw jabluan ee bongrsiongw vnir jniaa giap, jap-zi jingxlui kuhunx iucuw lunjuanw. Soxiw qongxx sewqanx ee sniax, pangbi, jubi, bongkab, jap-zi jingxlui it'id juanxvenr jyr jit xee lunhuee.
Tranr jitt xee dendyr decc lunjuanw, jitt xee sewqair u luanxsingx, taisingx, sipsingx, huawsingx, u hingjong, byy hingjong, u susiongw, byy susiongw, m si u hingsig, m si byy hingsig, m si u susiongw, qapp m si byy susiongw jitt jap-zi jiongw.
Ananda! In'ui sewqair hibong decc lunhuee, soxx jyr dendyr ee enqor, ham' krir hyhap jniaa juer veh-bxan sir-cingx xee pudimm decc vuex ee jabluan liamrtauu. Incuw u kalala dirr qoktow liujuanw, u hii, jiauw, qux, juaa jitt lui luanxsingx :ee ciongmuaw qidiongx.
In'ui sewqair jabcyr siy' uer decc lunhuee, iogbong dendyr ee enqor, ham' ju'iongw hyhap jniaa juer veh-bxan sir-cingx xee hnuaidit jabluan ee liamrtauu. Incuw u ___ dirr qoktow liujuanw, u langg, jingsnix, lringg, qapp senx jitt lui taisingx :ee ciongmuaw qidiongx.
In’ui sewqair jipdiok decc lunhuee, kiwhiongr dendyr ee enqor, ham' unluanw hyhap jniaa juer veh-bxan sir-cingx xee huanhok jabluan ee liamrtauu. Incuw u _____ ee singlingg dirr qoktow liuwjuaw, u gniau gniau drang jit lui sipsingx :ee ciongmuaw qidiongx.
In’ui sewqair venwik decc lunhuee, jiawjiyh dendyr ee enqor, ham' bongkab hyhap jniaa juer veh-bxan sir-cingx xee sinx qapp qu jabluan ee liamrtauu. Incuw u huawsinx ___ dirr qoktow liujuanw, u e tngwkag e vuex :ee jitt lui huawsingx :ee ciongmuaw qidiongx.
In’ui sewqair joxgai decc lunhuee, jiongwgai dendyr ee enqor, ham' jipdiok hyhap jniaa juer veh-bxan sir-cingx xee jingbingg jabluan ee liamrtauu. Incuw u ___ dirr qoktow liujuanw, y ____ jitt lui u hingjong :ee ciongmuaw qidiongx.
In’ui sewqair siausanr decc lunhuee, behik dendyr ee enqor, ham' oamr hyhap jniaa juer veh-bxan sir-cingx xee amwox jabluan ee liamrtauu. Incuw u byy hingjong ___ dirr qoktow liujuanw, u ___ jitt lui byy hingjong :ee ciongmuaw qidiongx.
In’ui sewqair bongrsiongw decc lunhuee, huanwingw dendyr ee enqor, ham' qiwdii hyhap jniaa juer veh-bxan sir cingx xee cangwbih jabluan ee liamrtauu. Incuw u byy susiongw ee ___ dirr qoktow liujuanw, u sinquiw-jinglingg jitt lui u susiongw :ee ciongmuaw qidiongx.
In’ui sewqair guduu qapp didun decc lunhuee, ciqongg dendyr ee enqor, ham' qowjip hyhap jniaa juer veh-bxan sir-cingx xee quasyr jabluan ee liamrtauu. Incuw u byy susiongw ee ___ dirr qoktow liujuanw. Jitt jiongw jingsinn e huar juer too, bok, qimx, qapp jiyc jitt lui byy susiongw :ee ciongmuaw qidiongx.
In’ui sewqair siy' i'uaw decc lunhuee, higui dendyr ee enqor, ham' siy' bag hyhap jniaa juer veh-bxan sir-cingx xee siong'ix jabluan ee liamrtauu. Incuw m si u hingsig ee ___ dirr qoktow liujuanw. U hee-aw qra haixte dingxdingw junw bagjiux jitt lui m si u hingsig :ee ciongmuaw qidiongx.
In’ui sewqair siy’ inxiuw decc lunhuee, jursingr dendyr ee enqor, hyhap jxiur sxingg veh-bxan sir-cingx hohuanr jabluan ee sniurhuad. Incuw m si byy hingsig ee ___ dirr qoktow liujuanw. U jiuwjow iamwsingx jitt lui m si byy hingsig :ee ciongbuanw qidiongx.
In’ui sewqair bongrsiongw qethap decc lunhuee, bongrsiongw dendyr ee enqor, ham' ngirlui hyhap jniaa juer veh-bxan sir-cingx xee siy' ngua jabluan ee liamrtauu. Incuw u m si u susiongw ee ___ dirr qoktow liujuanw, u hiaxee ngirlui siy' josingg jitt lui m si u susiongw :ee ciongmuaw qidiongx.
In’ui sewqair uanwhun qapp sionghai decc lunhuee, sathai dendyr ee enqor, ham' quaiwget hyhap jniaa juer veh-bxan sir-cingx xee jiac verbuw ee liamrtauu. Incuw m si byy susiongw ee ___ dirr qoktow liujuanw. Kyxviw niautaujiauw dirr tokax vu cud jiauxaxqniaw, ixqip puar-qniaw-jiauw uirr qniaw py dogciu ee quexjiw, qniaw diongxsingg, verbuw longxx hro jiac .kir, u jitt lui m si byy susiongw :ee ciongmuaw qidiongx. Jiaxee jiongwsingx qiyr juer jap-zi jiongxlui.”
(Shurangama Sutra, Volume 7-10)
At that time the Bhagavan praised Ananda, saying, "Good indeed, good indeed, that for the sake of the entire great assembly and those beings in the final age who cultivate Samadhi and seek the Mahayana, you ask to have the unsurpassed proper path of cultivation that takes one from the level of an ordinary person to final parinirvana explained and revealed. Listen attentively, and I will speak about it for you."
Ananda and everyone in the assembly placed their palms together, cleansed their minds, and silently waited to receive the teaching.
The Buddha said, "Ananda, you should know that the wonderful nature is perfect and bright, apart from all names and attributes. Basically there is no world, nor are there any beings. Because of falseness, phenomena come into being. Because phenomena come into being, they also cease to be. Even the terms 'coming into being' and 'ceasing to be' are false. When the false ceases to be, that is known as truth. This is called the Tathagata's Unsurpassed Bodhi and Great Nirvana: These names refer to two kinds of turning around. Ananda, you now wish to cultivate true Samadhi and arrive directly at the Tathagata's Parinirvana. First, you should recognize the two upside-down causes of living beings and the world. The non-arising of upside-downness is the Tathagata's true Samadhi.
"Ananda, what is meant by the upside-downness of beings? Ananda, our nature endows the mind with understanding because the nature itself is the perfection of understanding. By adding understanding, another nature comes into being, and from that false nature, views arise. From absolute nothingness comes ultimate existence. All that exists comes about in that way.
The cause is not an actual cause. Subjective reliance on objective appearances is basically groundless. Thus, the very basis for the existence of the world and beings is fundamentally unreliable.
"Confusion about one's basic, perfect understanding results in the arising of falseness. Falseness itself is devoid of substance; it is not something which can be relied upon. One may wish to return to the truth, but that wish for the truth is already a falseness. The real nature of True Suchness is not a truth that one can seek to return to. By doing so one misses the mark. What basically does not arise, what basically does not dwell, what basically is not the mind, and what basically are not dharmas come into being in turn. As they arise more and more strongly, they form the propensity to create karma. Similar karma sets up a mutual stimulus. Because of the karma thus generated, there is mutual production and mutual extinction. That is the reason for the upside-downness of beings.
"Ananda, what is the upside-downness of the world? All that exists and pertains to existence falsely arises in sections and shares. The world is based on that, but this cause is not an actual cause. Everything that is dependent has nothing on which it is dependent, and so it shifts and slides ceaselessly. Because of this, the world of the three periods of time and four directions come into being. Their union and interaction bring about changes which result in the twelve categories of beings.
"That is why, in this world, movement brings about sounds, sounds bring about forms, forms bring about smells, smells bring about contact, contact brings about tastes, and tastes brings about awareness of dharmas. The random false thinking resulting from those six creates karma, and this continuous revolving becomes the cause of twelve different categeories. And so, in the world, sounds, smells, tastes, contact, and the like, are each transformed throughout the twelve categories to make one complete cycle.
"Based on that continuously revolving process involving upside-down phenomena, those born from eggs, those born from wombs, those born from moisture, and those born by transformation; beings with form, those without form, those with thought, and those without thoughtt; beings not totally endowedwith form, those not totally lacking form, those not totally endowed with thought, and those not totally lacking thought come into being in this world.
"Ananda, through a continuous process of falseness, the upside-down state of movement occurs in this world. It unites with energy to become eighty-four thousand kinds of random thoughts that either fly up or dive down. From that eggs come into being and transmigrate throughout the lands as fish, birds, amphibians, and reptiles, so that their kinds abound.
"Through a continuous process of defilement, the upside-down state of desire occurs in this world. It unites with stimulation to become eighty-four thousand kinds of random thoughts that are either erect or horizontal. From that embroyos in wombs come into being and transmigrate throughout the lands as human beings, animals, dragons, and immortals until their kinds abound.
"Through a continuous process of attachment, the upside-down state of inclination occurs in this world. It unites with warmth to become eighty-four thousand kinds of random thoughts that are vacillating and inverted. From that organisms in moisture come into being and transmigrate throughout the lands as insects and crawling invertebrates, until their kinds abound.
"Through a continuous process of change, the upside-down state of borrowing occurs in this world. Based on upside-downness, it unites with contact to become eighty-four thousand kinds of random thoughts of new and old. From that, organisms that undergo transformations come into being and transmigrate throughout the lands as forms of metamorphic flying and crawling creatures, until their kinds abound.
"Through a continuous process of restraint, the upside-down state of obstruction occurs in this world. It unites with attachment to become eighty-four thousand kinds of random thoughts of refinement and brilliance. From that animate entities that possess form come into being and transmigrate throughout the lands as auspicious and inauspicious creatures, until their kinds abound.
"Through a continuous process of annihilation and dispersion, the upside-down state of delusion occurs in this world. It unites with darkness to become eighty-four thousand kinds of random thoughts of obscurity and hiding. From that, animate entities that are formless come into being and transmigrate throughout the lands as empty, dispersed, annihilated, and submerged beings until their kinds abound.
"Through a continuous process of illusory imaginings, the upside-down state of shadows occurs in this world. It unites with memory to become eighty-four thousand kinds of random thoughts that are hidden and bound up. From that, animate entities endowed with thought, come into being and transmigrate throughout the lands as spirits, ghosts, and devious beings, until their kinds abound.
"Through a continuous process of dullness and slowness, the upside-down state of stupidity occurs in this world. It unites with obstinacy to become eighty-four thousand kinds of random thoughts that are dry and attenuated. From that, animate entities lacking thought, come into being and transmigrate throughout the lands as their vitality and spirit change into earth, wood, metal, or stone, until their kinds abound.
"Through a continuous process of parasitic interaction, the upside-down state of simulation occurs in this world. It unites with defilement to become eighty-four thousand kinds of random thoughts of according and relying. From that, animate entities not actually endowed with form, take on embryonic forms and transmigrate throughout the lands until their kinds abound, as jellyfish that use shrimp for eyes and the like.
"Through a continuous process of mutual enticement, an upside-down state of the nature occurs in this world. It unites with mantras to become eighty-four thousand kinds of random thoughts of reckoning and summoning. From that animate entities not actually lacking form become formless beings and transmigrate throughout the lands as the hidden beings of mantras and incantations, until their kinds abound.
"Through a continuous process of false unity, the upside-down state of transgression occurs in this world. It unites with unlike formations to become eighty-four thousand kinds of random thoughts of reciprocal interchange. From that animate entities not actually endowed with thought, become beings endowed with thought and transmigrate throughout the lands in such forms as a wasp that turns a different creature into its own species and the like, until their kinds abound.
"Through a continuous process of enmity and harm the upside-down state of killing occurs in this world. It unites with monstrosities to become eighty-four thousand kinds of random thoughts of devouring one's father and mother. From that, animate entities not actually lacking thought become beings that lack thought and transmigrate throughout the lands, until their kinds abound in such forms as the owl which hatches its young from clods of dirt, and the broken-mirror bird, which incubates a poisonous fruit to create its young whereupon the young of each eat the parents and the like, until their kinds abound. These are the twelve categories of beings."
(楞嚴經卷第七之10)
爾時世尊，讚阿難言：善哉！善哉！汝等乃能普為大眾及諸末世一切眾生，修三摩地求大乘者，從於凡夫，終大涅槃，懸示無上正修行路。汝今諦聽，當為汝說。阿難大眾，合掌刳心，默然受教。佛言：阿難，當知，妙性圓明，離諸名相，本來無有世界眾生。因妄有生，因生有滅，生滅名妄。滅妄名真，是稱如來無上菩提及大涅槃二轉依號。阿難！汝今欲修，真三摩地，直詣如來大涅槃者。先當識此眾生、世界，二顛倒因。顛倒不生，斯則如來真三摩地。阿難！云何名為眾生顛倒？阿難！由性明心，性明圓故，因明發性，性妄見生，從畢竟無，成究竟有。此有所有，非因所因，住所住相，了無根本。本此無住，建立世界，及諸眾生。迷本圓明，是生虛妄。妄性無體，非有所依。將欲復真，欲真已非真真如性，非真求復，宛成非相。非生、非住、非心、非法，展轉發生，生力發明。熏以成業。同業相感，因有感業，相滅相生。由是故有，眾生顛倒。阿難！云何名為世界顛倒？是有所有，分段妄生，因此界立，非因所因，無住所住，遷流不住，因此世成。三世四方，和合相涉，變化眾生，成十二類。是故世界，因動有聲，因聲有色，因色有香，因香有觸，因觸有味，因味知法。六亂妄想，成業性故，十二區分，由此輪轉。是故世間。聲、香、味、觸，窮十二變。為一旋復。乘此輪轉，顛倒相故，是有世界，卵生、胎生、濕生、化生、有色、無色、有想、無想、若非有色、若非無色、若非有想、若非無想。阿難！由因世界，虛妄輪迴，動顛倒故，和合氣成，八萬四千，飛沈亂想。如是故有，卵羯邏藍，流轉國土，魚、鳥、龜、蛇，其類充塞。由因世界，雜染輪迴，欲顛倒故，和合滋成，八萬四千，橫豎亂想。如是故有，胎遏蒲曇，流轉國土，人、畜、龍、仙，其類充塞。由因世界，執著輪迴，趣顛倒故，和合暖成，八萬四千，翻覆亂想。如是故有，濕相蔽尸，流轉國土，含蠢蝡動，其類充塞。由因世界，變易輪迴，假顛倒故，和合觸成，八萬四千，新故亂想。如是故有，化相羯南，流轉國土。轉蛻飛行，其類充塞。由因世界，留礙輪迴，障顛倒故，和合著成，八萬四千，精耀亂想。如是故有，色相羯南，流轉國土。休咎精明，其類充塞。由因世界，銷散輪迴，惑顛倒故，和合暗成，八萬四千，陰隱亂想。如是故有，無色羯南，流轉國土，空散銷沈，其類充塞。由因世界，罔象輪迴，影顛倒故，和合憶成，八萬四千，潛結亂想。如是故有，想相羯南，流轉國土，神鬼精靈，其類充塞。由因世界，愚鈍輪迴，癡顛倒故，和合頑成，八萬四千，枯槁亂想。如是故有，無想羯南，流轉國土，精神化為土、木、金、石，其類充塞。由因世界，相待輪迴，偽顛倒故，和合染成，八萬四千，因依亂想。如是故有，非有色相，成色羯南，流轉國土。諸水母等，以蝦為目，其類充塞。由因世界，相引輪迴，性顛倒故，和合咒成，八萬四千，呼召亂想，由是故有，非無色相，無色羯南，流轉國土，咒詛厭生。其類充塞。由因世界，合妄輪迴，罔顛倒故，和合異成，八萬四千，回互亂想。如是故有，非有想相，成想羯南，流轉國土。彼蒲盧等，異質相成，其類充塞。由因世界，怨害輪迴，殺顛倒故，和合怪成，八萬四千，食父母想。如是故有，非無想相，無想羯南，流轉國土。如土梟等，附塊為兒，及破獍鳥，以毒樹果，抱為其子。子成父母皆遭其食，其類充塞。是名眾生十二種類。
