Hitt sii Zulaii an' hingkamw ee swastika (bxan .zri) vangwsia cud vyw-qngx. Hitt xee qngsnuar qngx ngiarngia u cingvah jiongw sig, sibhongx cincniu din'aix hiacc je ee Vut Sewqair longxx jiyr .diyc, iarr quanr dirr sibhongx vudqog soxu Zulaii ee taukag-dingw, liauxau saur qaur Ananda qapp dairjiongr.
Vuddyy qra Ananda qongw, "Guaw jitmaw uirr linw qenwjy dairhuad ee donghuanx, iarr hro sibhongx itcer jiongwsingx did diyc bibiau qibit ee huatgi, vunxsingr cingkir bingtongx ee simx, qapp cingjing ee huatganw. Ananda! Liw singx huedab .guaw, knuar qnir diyc qongbingg ee quntauu jitt jann. Jitt xee quntauu ee qongbingg si in'ui sniaw laii jniaa :ee? Anwjnuaw laii jniaa quntauu? Liw anwjnuaw e knuar .diyc?"
Ananda qongw, "Vuddyy qui' sinkux bersux Jambu Hyy ee qimx-aw, qng'iam cincniu vyxsnuax, cingjing byy uwuer, soxiw u snix cud qongbingg. Guaw kaksit an' bagjiux knuar diyc gnoxlunjnaiw kud zip dni lehh henxbingg hro langg knuar .diyc, soxiw u quntauu ee siongwtew."
Vuddyy qra Ananda qongw, "Zulaii qinaxzit beh sidjai qra liw qongw. Soxu u diwhui :ee beh jiyh piwzu laii did diyc liauxgno. Ananda! Kyxviw guaw ee quntauu, narr byy guaw ee ciuw dyrr byy guaw quntauu. Narr byy liw ee bagjiux, liw dyrr knuar be diyc. Ixx liw ee ganw-qinx laii vixlun guaw ee quntauu, dyrliw u qangrkuanw bor?"
Ananda qongw, "Qangrkuanw, Sewjunx. Qacc byy guaw ee bagjiux dyrr knuar be diyc. Ixx guaw ee ganw-qinx laii vixlun Zulaii ee quntauu, dyrliw siy' cancniu."
Vuddyy qra Ananda qongw, "Liw qongw siy' cancniu, sursit m si anxnex. Sniaxmih enqor? Dyrr cincniu byy ciuw ee langg qui' siwlangg dy' byy quntauu. Hiaxee byy bagjiux :ee m si juanzenn byy soxx qnir. Anwjnuaw qongw? Liw cir mai dirr lo nirr sunmng cnimii :ee qongxx liw knuar diyc sniaw? Hiaxee cnimii :ee vitding qra liw rinr qongxx, 'Guaw jitmaw bakjiux-jingg qanda' knuar diyc oamr, cunx :ee sniawmic longxx byy knuar .qnir.' An' jitt xee dyrliw laii knuar, bagjiux-jingg knuar .diyc .ee si amr, duiww qnir ee texsingr u sniaw sunxhai?"
Ananda qongw, "Soxu cnimii :ee bagjiux-jingg dna' knuar diyc oamr. Jex nacc tangx qongxx si knuar .qnir?"
Vuddyy qra Ananda qongw, "Soxu cnimii :ee byy bagjiux, qanda' knuar diyc oamr. Jex qapp u bagjiux ee langg srinx dirr amr sysyx ee sxig-lai, jitt nng jiongw oamr u jingcax iacc byy?"
"Zucuw, Sewjunx! Dirr amr sysyx ee sxig-lai :ee qapp hiaxee cnimii :ee, jitt nng jiongw oamr siy' vixping byy sniaw jingcax."
"Ananda! Narr byy bagjiux ee langg, bagjiux-jingg juanvo oamr, hutzenqanx bagjiux hogbingg, tangx knuar diyc bagjiux-jingg ee huandinn siogsu, knuar e diyc jiongxjiongw siktew, jex qiyr jyr ganw-qnir. Hiaxee dirr amr sysyx ee sxig-lai, bagjiux-jingg juanvo oamr, hutzenqangx did dinghuexqngx, huandinn sioksu iarr dirr ganw-jingg, tangx qnir diyc jiongxjiongw siktew, jex ingqaix qiyr jyr dinghuew-qnir. Narr si dinghuew-qnir, dinghuew e knuar .qnir, dyrr berdangr qiyr jyr dinghuew. Qycjaiww qongw, dinghuew knuar .diyc ham' liw sniaw dirdai? Soxiw qongxx ingqaix jaix dinghuew e henxbingg siktew. Zucuw, e knuar .diyc .ee si bagjiux, m si dinghuew. Bagjiux erdangr henxbingg siktew. Zucuw, tangx qnir :ee si simx, m si bagjiux."
(Shurangama Sutra, Volume 1 --23)
Then from the swastika "myriad" on his chest, the Thus Come One poured forth gem-like light. Radiant with hundreds of thousands of colors, this brilliant light simultaneously pervaded throughout the ten directions to Buddha-realms as many as fine motes of dust, anointing the crowns of every Tathágata in all these jeweled Buddha lands of the ten directions. Then it swept back to Ánanda and all the great assembly.
The Buddha said to Ánanda, "I will now erect the great Dharma banner for you, to cause all living beings in the ten directions to obtain the wondrous subtle secret, the pure nature, the bright mind, and to attain those pure eyes. Ánanda, you have told me that you saw my fist of bright light. How did it take the form of a fist? How did the fist come to emit light? How was the fist made? By what means could you see it?"
Ánanda replied, "The body of the Buddha is born of purity and cleanness, and therefore, it assumes the color of Jambu river gold with deep red hues. Hence, it shone as brilliant and dazzling as a precious mountain. It was actually my eyes that saw the Buddha bend his five-wheeled fingers to form a fist which was shown to all of us."
The Buddha told Ánanda, "Today the Thus Come One will tell you the truth: all those with wisdom are able to achieve enlightenment through the use of examples. Ánanda, take, for example, my fist: If I didn’t have a hand, I couldn’t make a fist. If you didn’t have eyes, you couldn’t see. If you apply the example of my fist to the case of your eyes, is the principle the same?"
Ánanda said, "Yes, World Honored One. Since I can’t see without my eyes, if one applies the example of the Thus Come One’s fist to the case of my eyes, the principle is the same."
The Buddha said to Ánanda, "You say it is the same, but that is not right. Why? If a person has no hand, his fist is gone forever. But one who is without eyes is not entirely devoid of sight. Why not? Try consulting a blind man on a street: ‘What do you see?’ Any blind person will certainly answer, ‘Now I see only darkness in front of my eyes. Nothing else meets my gaze.’ The meaning is apparent: If he sees dark in front of him, how could his sight be considered ‘lost’?"
Ánanda said, "The only thing blind people see in front of their eyes is darkness. How can that be called seeing?"
The Buddha said to Ánanda, "Is there any difference between the darkness seen by blind people, who do not have the use of their eyes, and the darkness seen by someone who has the use of his eyes when he is in a dark room?"
"Stated in that way, World Honored One, there is no difference between the two kinds of blackness, that seen by a person in a dark room and that seen by the blind."
"Ánanda, if the person without the use of his eyes who sees only darkness were suddenly to regain his sight and see all kinds of forms, and you say it is his eyes which see, then when a person in a dark room who sees only darkness suddenly sees all kinds of forms because a lamp is lit, you should say it is the lamp which sees. If the lamp did the seeing, it would be endowed with sight. But then we would not call it a lamp anymore. Besides, if the lamp were to do the seeing, what would that have to do with you? Therefore you should know that while the lamp can reveal forms, the eyes, not the lamp, do the seeing. And while the eyes can reveal forms, the seeing-nature comes from the mind, not the eyes."
The Buddha said to Ánanda, "I will now erect the great Dharma banner for you, to cause all living beings in the ten directions to obtain the wondrous subtle secret, the pure nature, the bright mind, and to attain those pure eyes. Ánanda, you have told me that you saw my fist of bright light. How did it take the form of a fist? How did the fist come to emit light? How was the fist made? By what means could you see it?"
Ánanda replied, "The body of the Buddha is born of purity and cleanness, and therefore, it assumes the color of Jambu river gold with deep red hues. Hence, it shone as brilliant and dazzling as a precious mountain. It was actually my eyes that saw the Buddha bend his five-wheeled fingers to form a fist which was shown to all of us."
The Buddha told Ánanda, "Today the Thus Come One will tell you the truth: all those with wisdom are able to achieve enlightenment through the use of examples. Ánanda, take, for example, my fist: If I didn’t have a hand, I couldn’t make a fist. If you didn’t have eyes, you couldn’t see. If you apply the example of my fist to the case of your eyes, is the principle the same?"
Ánanda said, "Yes, World Honored One. Since I can’t see without my eyes, if one applies the example of the Thus Come One’s fist to the case of my eyes, the principle is the same."
The Buddha said to Ánanda, "You say it is the same, but that is not right. Why? If a person has no hand, his fist is gone forever. But one who is without eyes is not entirely devoid of sight. Why not? Try consulting a blind man on a street: ‘What do you see?’ Any blind person will certainly answer, ‘Now I see only darkness in front of my eyes. Nothing else meets my gaze.’ The meaning is apparent: If he sees dark in front of him, how could his sight be considered ‘lost’?"
Ánanda said, "The only thing blind people see in front of their eyes is darkness. How can that be called seeing?"
The Buddha said to Ánanda, "Is there any difference between the darkness seen by blind people, who do not have the use of their eyes, and the darkness seen by someone who has the use of his eyes when he is in a dark room?"
"Stated in that way, World Honored One, there is no difference between the two kinds of blackness, that seen by a person in a dark room and that seen by the blind."
"Ánanda, if the person without the use of his eyes who sees only darkness were suddenly to regain his sight and see all kinds of forms, and you say it is his eyes which see, then when a person in a dark room who sees only darkness suddenly sees all kinds of forms because a lamp is lit, you should say it is the lamp which sees. If the lamp did the seeing, it would be endowed with sight. But then we would not call it a lamp anymore. Besides, if the lamp were to do the seeing, what would that have to do with you? Therefore you should know that while the lamp can reveal forms, the eyes, not the lamp, do the seeing. And while the eyes can reveal forms, the seeing-nature comes from the mind, not the eyes."
(楞嚴經卷第一之23)
即時如來從胸卍字涌出寶光。其光晃昱有百千色。十方微塵普佛世界一時周遍。遍灌十方所有寶剎諸如來頂。旋至阿難及諸大眾。告阿難言。吾今為汝建大法幢。亦令十方一切眾生。獲妙微密性淨明心得清淨眼。阿難。汝先答我見光明拳。此拳光明因何所有。云何成拳。汝將誰見。阿難言。由佛全體閻浮檀金赩如寶山。清淨所生故有光明。我實眼觀五輪指端。屈握示人故有拳相。佛告阿難。如來今日實言告汝。諸有智者要以譬喻而得開悟。阿難。譬如我拳。若無我手不成我拳。若無汝眼不成汝見。以汝眼根例我拳理。其義均不。阿難言。唯然世尊。既無我眼不成見。以我眼根例如來拳事義相類。佛告阿難。汝言相類。是義不然。何以故。如無手人拳畢竟滅。彼無眼者非見全無。所以者何。汝試於途詢問盲人汝何所見。彼諸盲人必來答汝。我今眼前唯見黑暗更無他矚。以是義觀前塵自暗見何虧損。阿難言。諸盲眼前。唯覩黑暗云何成見。佛告阿難。諸盲無眼唯觀黑暗。與有眼人處於暗室。二黑有別為無有別。如是。世尊。此暗中人與彼群盲。二黑校量曾無有異。阿難。若無眼人全見前黑。忽得眼光還於前塵。見種種色名眼見者。彼暗中人全見前黑。忽獲燈光亦於前塵。見種種色應名燈見。若燈見者燈能有見自不名燈。又則燈觀何關汝事。是故當知燈能顯色。如是見者是眼非燈。眼能顯色。如是見性是心非眼。
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