2022-05-26

Bibiau Hxuad Lenhuex Qingx (id-2)


Hitt sijun, tenzinn ee ongg Sakra ham’ ix ee quanwsiok nng-bxan xee tenjuw dauwdin laii. Qycc u Candra Tenjuw, Samantagandha Tenjuw, qapp Ratnaprabha Tenjuw. Sir dua tniongg ham’ inx ee quanwsiok jit-bxan xee tenjuw dauwdin laii. Īśvara Tenjuw qapp Mahesvara Tenjuw ham’ inx ee quanwsiok snax-bxan xee tenjuw dauwdin laii. Syvyy sewqair ee jruw Brahma qapp dua Brahma Jyotisprabha ham’ inx ee quanwsiok jit-bxan nng-cingx xee tenjuw dauwdin laii. U Nanda, Upananda, Sagara, Vasukin, Taksaka, Anavatapta, Manasvin, qapp Utpalaka jitt veh xee ling’ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Dharma, Sudharma, Mahadharma, qapp Dharmadhara sir xee kimnara ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Manojna, Manojnasvara, Madhura, qapp Madhurasvara sir xee gandharva ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Badin, Kharaskandha, Vemacitra, qapp Rahu sir xee asura ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. U Mahatejas, Mahakaya, Mahapurna, qapp Maharddhiprapta sir xee garuda ongg, qokk ham’ inx jerje vaccingx xee quanwsiok dauwdin laii. Vaidehī ee qniaw Ajātasatru Ongg ham’ jerje vaccingx xee quanwsiok dauwdin laii. Inx qokk langg lexqingr vut ee kax liauxau trer kir vnix:a jre.


(The Lotus Sutra - Chapter I Introduction 2)

At that time Śakra, king of the devas, was also there, attended by twenty thousand devaputras. Candra, Samantagandha, and Ratnaprabha, and the great devas of the four quarters were there, together with a retinue of ten thousand devaputras. The devaputras Īśvara and Maheśvara were there, attended by thirty thousand devaputras. Brahma, the lord of the sahā world, as well as the great Brahma Śikhin and the great Brahma Jyotiṣprabha were there, together with a retinue of twelve thousand devaputras. The eight nāga kings—namely, Nanda, Upananda, Sāgara, Vāsukin, Takṣaka, Anavatapta, Manasvin, and Utpalaka—were also there, each of them surrounded by several hundreds of thousands of attendants. There were four kings of the kiṃnaras whose names were Dharma, Sudharma, Mahādharma, and Dharmadhara, and each had several hundreds of thousands of attendants. The four kings of the gandharvas were there. They were Manojña, Manojñasvara, Madhura, and Madhurasvara, each of them also with several hundreds of thousands of attendants. There, too, were four kings of the asuras, called Baḍin, Kharaskandha, Vemacitra, and Rahu, each with several hundreds of thousands of attendants. Mahātejas, Mahākāya, Mahāpūrṇa, and Maharddhiprāpta, the four kings of the garuḍas, were there together with several hundreds of thousands of attendants. Finally, King Ajātaśatru, Vaidehī’s son, was also there with several hundreds of thousands of his attendants. Each of them, after having bowed at the Buddha’s feet, withdrew and sat to one side.


(妙法蓮華經第一品 序之2)  

爾時釋提桓因。與其眷屬二萬天子俱。復有名月天子。普香天子。寶光天子。四大天王。與其眷屬萬天子俱。自在天子。大自在天子。與其眷屬三萬天子俱。娑婆世界主梵天王。尸棄大梵光明大梵等。與其眷屬萬二千天子俱。有八龍王。難陀龍王。跋難陀龍王。娑伽羅龍王。和脩吉龍王。德叉迦龍 王。阿那婆達多龍王。摩那斯龍王。優鉢羅龍王等。各與若干百千眷屬俱。有四緊那羅王。法緊那羅王。妙法緊那羅王。大法緊那羅王。持法緊那羅王。各與若干百千眷屬俱。有四乾闥婆王。樂乾闥婆王。樂音乾闥婆王。美乾闥婆王。美音乾闥婆王。各與若干百千眷屬俱。有四阿修羅王。婆稚阿修羅王。佉羅騫馱阿修羅王。毘摩質多羅阿修羅王。羅睺阿修羅王各與若干百千眷屬俱。有四迦樓羅王。大威德迦樓羅王。大身迦樓羅王。大滿迦樓羅王。如意迦樓羅王。各與若干百千眷屬俱。韋提希子阿闍世王。與若干百千眷屬俱。各禮佛足退坐一面。

2022-05-22

Bibiau Hxuad Lenhuex Qingx (id-1)


Derr id Qngw

Derr Id Pinw: Surbunn 

Guaw tniax .diyc .ee si anxnex. Hitt sii Vut diamr dirr Rajagrha Sniaa ee Gradhrakuta Snuax lairdew, ham’ dua bikiu jit-bxan nng-cingx langg dauwdin. Inx longxx si arhat, soxu ee iogbong ixx jin byy qycc u huanlyw, ixx did diyc soxu qattau longxx tauw .kuix ee lirig, simx did jurjai. Inx ee miaa si Ajnatakaundinya, Mahakasyapa, Uruvilvakasyapa, Gayakasyapa, Nadikasyapa, Sariputra, Mahamaudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula, Mahakausthila, Nanda, Sundarananda, Purnamaitrayaṇīputra, Subhuti, Ananda, qapp Rahula. Inx longxx si jingwlangg soxx vad ee dua arhatQycc u decc yc qapp benw qycc yc nng-cingx langg. Mahāprajapati Bikuni ham' quanwsiok lak-cingx langg dauwdin laii. Rahula ee laurbuw Yasodhara iarr ham’ quanwsiok dauwdin laii. Posad mahāsattva veh-bxan langg longxx diamr dirr anuttara samyaksambodhi byy trer dywdngw. Inx longxx did diyc dharani, air suathuad, u kauxjaii, dngw byy trer dywdngw ee huatlunn. Inx qycc qiong'iongw buliong vaccingx jiongww vut, dirr jiongww vut ee soxjai jingr qokk jiongw qongdig ee vunw, sisiongg virr jiongww vut laii ylyw qapp janwtanr. Inx ixx juvix siusinx zip vut ee diwhui, tongdat dua diwhui qaur hitt hnua. Inx ee miasniax poxpenr tuann qaur buliong sewqair, tangx dro busor vaccingx jiongwsingx. Inx ee miaa si Manjusri Posad, Avalokitesvara Posad, Mahasthamaprapta Posad, Nityodyukta Posad, Aniksiptadhura Posad, Ratnapani Posad, Bhaisajyaraja Posad, Pradānasura Posad, Ratnacandra Posad, Candraprabha Posad, Purnacandra Posad, Mahavikramin Posad, Anantavikramin Posad, Trailokyavikrama Posad, Bhadrapala Posad, Maitreya Posad, Ratnākara Posad, qapp Susathavah Posada. Jiaxee posad mahasattva u veh-bxan langg.


(The Lotus Sutra - Chapter I Introduction 1)

Thus have I heard. Once the Buddha was staying in the city of Rājagṛha, on the mountain called Gṛdhrakūṭa, together with a great assembly of twelve thousand monks, all of whom were arhats whose corruption was at an end, who were free from the confusion of desire, who had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline. Their names were Ājñātakauṇḍinya, Mahākāśyapa, Uruvilvakāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāṃpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇamaitrāyaṇīputra, Subhūti, Ānanda, and Rāhula. All of them were great arhats, known to the assembly. There were in addition two thousand others, both those who had more to learn and those who did not. The nun Mahāprajāpatī was there, together with her six thousand attendants; and also the nun Yaśodharā, Rāhula’s mother, together with her attendants. There were also eighty thousand bodhisattva mahāsattvas, all of whom were irreversible from highest, complete enlightenment (anuttarā samyaksaṃbodhi). They had obtained the dhāraṇīs, were established in eloquence, and had turned the irreversible wheel of the Dharma. Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas. They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. They were Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, Nityodyukta, Anikṣiptadhura, Ratnapāni, Bhaiṣajyarāja, Pradānaśūra, Ratnacandra, Candraprabha, Pūrṇacandra, Mahāvikramin, Anantavikramin, Trailokyavikrama, Bhadrapāla, Maitreya, Ratnākara, and Susāthavāha. There were altogether eighty thousand such bodhisattva mahāsattvas.


(妙法蓮華經第一品 序之1)  

如是我聞。一時佛住王舍城耆闍崛山中。與大比丘眾萬二千人俱。皆是阿羅漢。諸漏已盡無復煩惱。逮得己利盡諸有結。心得自在。其名曰阿若憍陳如。摩訶迦葉。優樓頻螺迦葉。迦耶迦葉。那提迦葉。舍利弗。大目揵連。摩訶迦旃延。阿㝹樓馱。劫賓那。憍梵波提。離婆多。畢陵伽婆蹉。薄拘羅。摩訶拘絺羅。難陀。孫陀羅難陀。富樓那彌多羅尼子。須菩提。阿難。羅睺羅。如是眾所知識大阿羅漢等。復有學無學二千人。摩訶波闍波提比丘尼。與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼。亦與眷屬俱。菩薩摩訶薩八萬人。皆於阿耨多羅三藐三菩提不退轉。皆得陀羅尼樂說辯才。轉不退轉法輪。供養無量百千諸佛。於諸佛所殖眾德本。常為諸佛之所稱歎。以慈修身善入佛慧。通達大智到於彼岸。名稱普聞無量世界。能度無數百千眾生。其名曰文殊師利菩薩。觀世音菩薩。得大勢菩薩。常精進菩薩。不休息菩薩。寶掌菩薩。藥王菩薩。勇施菩薩。寶月菩薩。月光菩薩。滿月菩薩。大力菩薩。無量力菩薩。越三界菩薩。跋陀婆羅菩薩。彌勒菩薩。寶積菩薩。導師菩薩。如是等菩薩摩訶薩八萬人俱。

2022-04-25

Shurangama Qingx (jap-20)


"Ananda! Narr u jiongwsingx tangx siongrtok jitt vxo qingx qapp amwsiong jitt xee jxiur, cincniu guaw siwqer decc qangxsuad, ix ee qongdig, buliong qiab iarr qongw be liauw. Jiauww guaw soxx qar :ee kir siuhing, ix tangx didjiab singjiu potee, byy qycc duw diyc xmoo-su.”

Vuddyy qangxsuad jitt vxo qingx liauw, bikiu, bikuni, upasaka, upasika, itcer sewqanx tenzinn, langg, asura, qapp jerje tahongx posad, siyxsing, singwzinn, senzinn, dongjuw, qapp co' huatsimx ee dua lat quixsinn longxx dua hnuahiw, qnialew liauxau lirkuix.


(Shurangama Sutra, Volume 10-20)

Ananda, if living beings are able to recite this Sutra and uphold this mantra, I could not describe in endless kalpas how great the advantages will be. Rely on the teaching I have spoken. Cultivate in accord with it, and you will directly realize Bodhi without encountering demonic karma."

When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, and all the gods, humans, and asuras in this world, as well as all the Bodhisattvas, those of the Two Vehicles, Sages, immortals, and pure youths in other directions, and the mighty ghosts and spirits of initial resolve all felt elated, made obeisance, and withdrew.


(楞嚴經卷第十之20)  

阿難!若有眾生,能誦此經,能持此咒,如我廣說,窮劫不盡。依我教言,如教行道,直成菩提,無復魔業。佛說此經已。比丘、比丘尼、優婆塞、優婆夷。一切世間天人阿修羅,及諸他方菩薩二乘,聖仙童子,並初發心大力鬼神,皆大歡喜,作禮而去。

Shurangama Qingx (jap-19)


Ananda rinr qongxx, “Hukongx byy jinrtauu, dinvyw byy qiongjin. Sikzit u jit xee langg sisiar hro Vut cid xee jnii, siw liauxau dautaix juer Dngw Lenw Ongg. Hyhongr ing henrjingg jin hukongx siwqer vudtow ee dinvyw laii si'uw. Qingquer byy qiongjin ee qiab laii sniu dy' sniu vutqib. Jitt xee hokkir anwjnuaw qongxx u venqair?”

Vuddyy qra Ananda qongw, “Jiongww Vut Zulaii soxx qongw :ee longxx byy huhoo. Narr u langg srinx u sir dang jue qapp jap Parajikasunwsikqanx jitt xui qaur hitt xui dui lyc Avici Dergai, simrjiww sibhongx soxu byy qnaiwdng dergak, byy jit xui byy byy qinglik. Narr tangx jiong' jitt xee huatmngg itliam-jiqanx duiww buat qiab byy yc :ee kaisi, jitt xee langg ee juerjiongr e duer jitt liam siaubet, siurkow ee dergak venr juer anlok ee qog. Ix did .diyc ee hokkir ciauquer jinwjingg hitt xee si’uw ee langg vah vxue, cingx vxue, cingbanrig vxue, simrjiww sngwsut iacc piwzu longxx berdangr viauxdat.


(Shurangama Sutra, Volume 10-19)

Ananda answered, "Since space is limitless, the precious things would be boundless. In the past, someone gave the Buddha seven coins and consequently was reborn as a Wheel-turning King in his next life. As to this person who now fills up all of space and all the Buddhalands with an offering of precious things that could not be reckoned through endless eons, how could there be a limit to his blessings?"

The Buddha told Ananda, "All Buddhas, Tathagatas, speak words which are not false. There might be another person who had personally committed the Four Major Offenses and the Ten Parajikas so that, in an instant, he would have to pass through the Avichi Hells in this world and other worlds, until he had passed through all the Relentless Hells in the ten directions without exception. And yet, if he could explain this Dharma-door for even just the space of a thought to those in the Dharma-ending Age who have not yet studied it, his obstacles from offenses would be eradicated in response to that thought, and all the hells where he was to undergo suffering would become lands of peace and bliss. The blessings he would obtain would surpass those of the person previously mentioned by hundreds of thousands of millions of billions of times, indeed by so many times that no calculations or analogies could express it. 


(楞嚴經卷第十之19)  

阿難答言:虛空無盡,珍寶無邊。昔有眾生施佛七錢,捨身猶獲轉輪王位。況復現前虛空既窮,佛土充遍,皆施珍寶。窮劫思議,尚不能及。是福云何更有邊際?佛告阿難!諸佛如來,語無虛妄。若復有人,身具四重十波羅夷,瞬息即經此方他方阿鼻地獄,乃至窮盡十方無間,靡不經歷。能以一念將此法門,於末劫中開示未學。是人罪障,應念銷滅。變其所受地獄苦因,成安樂國。得福超越前之施人,百倍千倍千萬億倍,如是乃至算數譬喻所不能及。

2022-04-24

Shurangama Qingx (jap-18)


"Ananda! Jitt go dxir snix cud go jiongw bongrsiongw. Liw dnaxx sniu beh jaix xinx-qxair ee cimcenw. Sig qapp kangx si sig-dxir ee venqair. Bongkap qapp hunlii si sriu-dxir ee venqair. Qir lehh qapp be qir si sniu-dxir ee venqair. Bet qapp snix si qniajuer-dxir ee venqair. Cingjing zip qapp cingjing hap qruix srig-dxir ee venqair.

Jitt go dxir snix kiw ee vunxguann si d.-dingtac-t :ee. Snix kiw si in'ui srig, bet si an’ sig siauduu. U lixqaiw dyrr e dunwgo. In'ui u liauxgo dyrr e siauduu. Mrqycc m si jidsiqanx longxx siauduu, si jiauww cuwde siausid. Guaw u iong Karpasa-vor tauw qad ee dyrliw qar :liw. Liw si dyc’ui tniax byy jiacc qycjaiww mng lehh?

Liw ingqaix jiong’ jitt xee bongrsiongw ee qinguann liauxqaiw tetdew, tangx tuann hro jionglaii buadhuad lairdew jerje siuhing :ee, hro inx zinrbad jiaxee hubongr snix cud cimx cimx ee iamwor, hro inx jaix u liappuann, be tamluann samqair.

Ananda! Narr u langg ixx venww muaw sibhongx soxu hukongx ee cid jiongw muaw muaw vyxbut hongrsangr hro din'aix sowliong ee jiongww vut, qra inx hogsai qapp qiongriongw, itsimx-it'ir byy hihuir. Liw ee iwsur sniaw kuanw? Jitt xee langg in'ui duiww vut si'uw ee inenn, ix did .diyc ee hokkir, je bor?”


(Shurangama Sutra, Volume 10-18)

"Ananda, these five skandhas of reception develop with five kinds of false thinking. You also wanted to know the depth and scope of each realm. Form and emptiness are the boundaries of form. Contact and separation are the boundaries of feeling. Remembering and forgetting are the boundaries of thinking. Destruction and production are the boundaries of formations. Deep purity entering to unite with deep purity belongs to the boundaries of consciousness."

"At their source, these five skandhas arise in layers. Their arising is due to consciousness. Their cessation begins with the elimination of form. You may have a sudden awakening to the principle, at which point they all simultaneously vanish. But in terms of the specifics, they are eliminated not all at once, but in sequence. I have already shown you the knots tied in the Karpasa cloth. What is it that you do not understand, that causes you to ask about it again?"

"You should gain a thorough understanding of the origin of this false thinking and then transmit your understanding to cultivators in the future Dharma-ending Age. Let them recognize this falseness and naturally give rise to deep disdain for it. Let them know of Nirvana so that they will not linger in the Triple Realm."

"Ananda, suppose someone were to present a quantity of the seven precious things that filled the space in the ten directions to Buddhas as many as atoms of universe, attentively serving and making offerings to them without letting a moment go by in vain. Do you think this person would reap many blessings from making such an offering to the Buddhas?"


(楞嚴經卷第十之18)  

阿難!是五受陰,五妄想成。汝今欲知因界淺深。唯色與空,是色邊際。唯觸及離,是受邊際。唯記與妄,是想邊際。唯滅與生,是行邊際。湛入合湛,歸識邊際。此五陰元,重疊生起。生因識有,滅從色除。理則頓悟,乘悟並銷。事非頓除,因次第盡。我已示汝劫波巾結,何所不明,再此詢問。汝應將此妄想根元,心得開通,傳示將來末法之中諸修行者。令識虛妄。深厭自生,知有涅槃,不戀三界。阿難!若復有人,遍滿十方所有虛空,盈滿七寶。持以奉上微塵諸佛,承事供養,心無虛度。于意云何。是人以此施佛因緣,得福多不?

2022-04-23

Shurangama Qingx (jap-17)

 

"Ananda! Jex narr m si liw, anwjnuaw qongxx sintew e venwcenx? Narr vitzenn si jinsit, liw jnuaw byy diwqag? Liw ee juewhingg-dxir si jit liam suar jit liam longxx byy tingg. Jitt hy amr amr unxbii :ee si derr sir bongrsiongw.

Qycc liw ee jingbii, qongbingg, cingjing qycc byy iydang narr si siongsiongg diamr lehh, sintew dyrr be cuthen knuar, tniax, qamxqag, qapp jaibad. Narr jinjniar si jingbii qapp jinsit, dyrr byy ingqaix u sibkir qapp bongrsiongw. Jnuaxniug linw bad dirr sikzit knuar diyc jit hxang qibiau ee mic, qinglik sror nii, qiwdii longxx byy .kir, au .laii hutzenn qycc knuar diyc jinwjingg hitt hxang qibiau ee mic, qiwdii uanxzenn longxx byy uisid. Jex si jingbii qycc cingjing dirr byy iydang diongx, jit liam suar jit liam sriu jimwlun, je qaxx byy huatdo sngr. Ananda liw qaidongx jaix, jitt hy cingjing m si jinsit. Kyxviw cuaclauu, hng hng knuar naxx cincniu diamrjing, byy qnir diyc qib laujuiw, vingrr m si byy decc lrauu. Jex narr m si  bongrsiongw ee qinguann, jnuaxngiu e u cywgo ee sibquanr? Liw ee lak qinx narr byy kuix-hap horsiongx jok'iong, jitt xee bongrsiongw benw sniu beh dubet. Soxiw liw henrjai soxx knuar, soxx tniax, soxx qamxqag qapp soxx jaibad :ee lairdew, longxx virr sibkir cuanwtongx, dirr jiww cingjing  lairdew, u qapp byy longxx si bongrsiongw. Jingbii ee suuii si derr go jiongw dendyr.


(Shurangama Sutra, Volume 10-17)

Ananda, then why does your body keep changing if these things aren't part of you? And if they are really part of you, then why aren't you aware of them? Your formations skandha continues in thought after thought without cease. It is the fourth kind of false thinking, which is characterized as subtle and hidden."

"Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That's why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking."


(楞嚴經卷第十之17)  

阿難!此若非汝,云何體遷。如必是真,汝何無覺。則汝諸行念念不停,名為幽隱第四妄想。又汝精明湛不搖處,名恒常者。於身不出見聞覺知。若實精真,不容習妄。何因汝等,曾於昔年睹一奇物。經歷年歲,憶妄俱無,於後忽然覆睹前異,記憶宛然,曾不遺失。則此精了湛不搖中,念念受熏,有何籌算。阿難當知。此湛非真。如急流水,望如恬靜,流急不見,非是無流。若非想元,甯受妄習。非汝六根互用開合,此之妄想無時得滅。故汝現在見聞覺知中串習幾,則湛了內罔象虛無,第五顛倒微細精想。

Shurangama Qingx (jap-16)


"Ananda! Jaix bongrsiongw an' dyhh snix kiw, dyrr tangx qongw bongrsiongw si inenn soxx snix cud :ee. Narr bongrsiongw byy guantauu, beh qongw bongrsiongw si inenn soxx snix cud :ee dyrr be tongx. Hyhongr m jaix jitt xee dyrliw :ee, inx cuicig si jursingr. Soxiw Zulaii qra linw kexhuad qongxx go dxir ee vunw xinx qangrkuanw si bongrsiongw.

Liw ee sintew si verbuw ee liamrtauu laii snix cud. Liw ee simx narr byy jit xee liamrtauu, dyrr be in'ui liamrtauu laii snix cud sniwmia. Cincniu guaw jinwjingg soxx qongw, sniu diyc cor ee bi, cuir-lai e snix cud nxua. Sniu diyc vreh quann, kadew dyrr qamxqag sngx, mrqycc henrjingg vingrr byy snuakamr iarr byy sngx mic. Liw ee sintew vitdnia marr si hubongr :ee, narr byy, cuiwnua zuhyy in’ui qongw diyc cor dyrr snix .cud .laii. Soxiw liw qaidongx jaix, liw henrjai qenqor ee siksinx si derr id bongrsiongw.

Dyrr cincniu jiax soxx qongw, sniu diyc vreh quann, dyrr tangx hro liw ee hingttew jinjniar qamxsiu diyc sngx qapp siab. In'ui sniu laii snix cud qamxsiu, e ingxhiongw diyc siktew. Liw dnaxx henrjingg ee sriu-dxir, hnuahiw logsiu, byy air koxsiu, jitt nng jiongw qamxsiu decc qauter. Huhuanr ee qongbingg si derr zi bongrsiongw.

Liw ee liamrtauu tangx cesaiw liw ee siksinx. Sintew ham' liamrtauu byy qang lui, liw ee sintew inhyy virr liamrtauu cesaiw, diwsuw kir liac jiongxjiongw ee siongwtew? Jid'err sniu dyrr e cruw hingtew, kir ham' liamrtauu siong’ingr. Cnew ee sii e sniu, kunr ee sii e binbang. Zucuw liw ee liamrtauu e iydang huhuanr ee henrsiong. Jitt hy hiongtongx si derr snax bongrsiongw.

Venwhuar ee quewdingg dauc dauc aw amwdiongx ee ijuanw. Jingxqah qapp taujangx venr dngg, huickir suex, bin ziauu, zid’ia siy’ vaixter longxx byy diwqag.


(Shurangama Sutra, Volume 10-16)

"Ananda, if you perceive the arising of falseness, you can speak of the causes and conditions of that falseness. But if the falseness has no source, you will have to say that the causes and conditions of that falseness basically have no source. How much the more is this the case for those who fail to understand this and advocate spontaneity. Therefore, the Tathagata has explained to you that the fundamental cause of all five skandhas is false thinking."

"Your body's initial cause was a thought on the part of your parents. But if you had not entertained any thought in your own mind, you would not have been born. It is by means of thought that life is perpetuated. As I have said before, when you call to mind the taste of vinegar, your mouth waters. When you think of walking along a precipice, the soles of your feet tingle. Since the precipice doesn't exist and there isn't any vinegar, how could your mouth be watering at the mere mention of vinegar, if it were not the case that your body came from falseness? Therefore, you should know that your present physical body is brought about by the first kind of false thinking, which is characterized by solidity."

"As described earlier, merely thinking about a high place can actually cause your body to tingle and ache. Due to that cause, feelings arise and affect your physical body, so that at present you pursue favorable feelings and are repelled by adverse feelings. These two kinds of feelings that compel you are brought about by the second kind of false thinking, which is characterized by illusory clarity."

"Once your thoughts arise, they can control your body. Since your body is not the same as your thoughts, and yet, why is it that your body follows your thoughts and engage in every sort of grasping at objects? A thought arises and the body grasps in response to the thought. When you are awake, your mind thinks. When you are asleep, you dream. Thus your thinking is stirred to perceive false situations. This is the third kind of false thinking, which is characterized by interconnectedness."

"The metabolic processes never stop; they progress through subtle changes: your nails become long, your hair grows, your energy wanes, and your skin becomes wrinkled. By day and by night the processes continue, and yet you never wake up to them.


(楞嚴經卷第十之16)  

阿難!知妄所起,說妄因緣。若妄元無,說妄因緣元無所有。何況不知,推自然者。是故如來與汝發明,五陰本因,同是妄想。汝體先因父母想生。汝心非想,則不能來想中傳命。如我先言心想醋味,口中涎生。心想登高,足心酸起。懸崖不有。醋物未來。汝體必非虛妄通倫。口水如何因談醋出。是故當知,汝現色身,名為堅固第一妄想。即此所說臨高想心,能令汝形真受酸澀。由因受生,能動色體。汝今現前順益違損,二現驅馳,名為虛明第二妄想。由汝念慮,使汝色身。身非念倫,汝身何因隨念所使。種種取像。心生形取,與念相應。寤即想心。寐為諸夢。則汝想念搖動妄情,名為融通第三妄想。化理不住,運運密移。甲長髮生,氣銷容皺。日夜相代,曾無覺悟。