楞严经 Śūraṅgama Sūtra - 阿难遭了摩登伽的魔法 Ananda Under Matinga's Evil Spell

Terjemahan Bahasa: Sutra Surangama – Ananda Terkena Guna-guna Matinga

楞严经白话文卷一 Śūraṅgama Sūtra Chapter 1

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如来已知道阿难遭了摩登伽的魔法，于是离筵归来，波斯匿王各大臣、长者居士们，也都跟随而来，期待著聆听佛法要义。这时候，如来头顶上放射出百宝无畏大光明，光芒之中生出千叶宝莲花，莲中有一佛作跏趺坐，宣说神咒。并命文殊菩萨持此咒去护卫阿难。一时之间，摩登伽女的魔咒被灭，阿难和摩登伽女都被带到了如来这里。阿难见到如来，行礼佛足，悲泣起来。他悔恨自已，久远以来一向以‘多闻’称名于世，然而并未成就圆满的道行。阿难恳请十方如来佛，助成他获至无上智慧，获至无上止寂禅定，获至无上正定正觉的修习功夫，以及最为直接的成道法门。当时又有数不清的菩萨，以及十方世界大阿罗汉、缘觉、声闻等，都愿现聆教诲，他们退回自己的座位，领受著佛的至高要义。

The Tathagata, knowing Ananda was being taken advantage of by the indecent artifice, finished the meal and immediately began his return journey. The king, great officials, elders, and laypeople followed along after the Buddha, desiring to hear the essentials of Dharma.

Then the World Honored One emitted a hundred rays of jeweled and fearless light from his crown. Within the light appeared a thousand-petalled precious lotus, upon which was seated a transformation-body Buddha in full-lotus posture, proclaiming a spiritual mantra. 

He commanded Manjushri to take the mantra and go provide protection, and, when the evil mantra was extinguished, to lend support, and to encourage Ananda and Matangi’s daughter to return to where the Buddha was.

Ananda 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 very first expedients of the wonderful shamatha, samapatti, and dhyana, by means of which the Tathagatas of the ten directions had realized Bodhi.

At that time Bodhisattvas as numerous as the sands of the Ganges, great Arhats, pratyekas, and others from the ten directions, were also present. Pleased at the opportunity to listen, they withdrew silently to their seats to receive the sagely instruction. 

如来对阿难说，你与我情谊深厚，我们俩有兄弟般的情份，你在发心求无上智慧之时，在我的佛法现示之中，见到了什么美妙景像，能使你当下舍弃世间的深重恩爱？

The Buddha said to Ananda : You and I are of the same family and share the affection of a 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? 

阿难告诉如来，那时我看到如来之身有三十二种无上美妙之相，其形体澄澈透明如水晶一般。

我自已思量，这样的美妙之相一定不是因爱欲而生出的。

为什么呢？

因为色欲之气粗浊不堪，腥臭交织，脓血杂乱，不能生出这等明净无暇聚集光明的形体来。

我无限期望崇仰，所以跟随如来出家修行。

Ananda said to the Buddha : I saw the Tathagata’s thirty-two characteristics, which were so supremely wonderful, so incomparable, that his entire body had a shimmering transparence just like that of crystal.

I often thought to myself that these characteristics cannot be born of desire and love. Why? The vapors of desire are coarse 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 thirstily gazed upward, followed the Buddha, and let the hair fall from my head. 

如来说：多好啊，阿难。你们应该知道，一切众生长久以来，就沦入了生死的相接相续之中，这都是不知道无生无灭不迁不变的真实心的缘故。

心的本性是明净光洁的，如用之于种种妄念，则这些妄念皆会颠倒不真实，所以就有众生在生死烦恼中流转不停息。

你要是想修习无上智慧，真正地揭示心性的真实。

那么你应当诚实地回答我的问题。

诸天十方的如来佛的修行，都是一样，能够脱离生死轮回，这都是以诚心修行的结果。

心有诚实，口有诚实，自始自终贯穿修行之中，那么你的修行就永远不会产生种种起伏曲折。

The Buddha said: Very good, Ananda. You should all know that all living beings are continually born and continually die, simply because they do not know the everlasting true mind, the bright substance of the pure nature. Instead they engage in false thinking. It has been so since time without beginning. Their thoughts are not true, and so the wheel keeps turning. 

Now you wish to investigate the unsurpassed Bodhi and actually discover your nature. You should answer my questions with a straightforward mind, because that is exactly the way the Tathagatas of the ten directions escaped birth and death. Their minds were all straightforward, and 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.

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Some of the main themes of the Śūraṅgama Sūtra are the worthlessness of the Dharma when unaccompanied by samādhi power, 

and the importance of moral precepts as a foundation for the Buddhist practice. 

Also stressed is the theme of how one effectively combats delusions that may arise during meditation.

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I extracted and share this portion of the Surangama Sutra, not so show all how "powerful" is the Buddha! :)

But the fact that all of us can also Cultivate Dharma sincerely with due diligence to be the same as Buddha, or attain Buddhahood.

Also that Samadhi is a Crucial Key in effective and successful Dharma Cultivation. 

GM Lu said: Every successful dharma cultivation session should include Samadhi!

With Metta,

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef