Vuddyy qra Ananda qongw, "Liw jitmaw knuar guaw, qnir ee vunxsingr si jinglen, guandew bingqngx :ee. Liw jitt xee qnir suizenn m si bibiau, jinglen, qycc bingqngx ee simx, bersux derr zi xee guehniuu, kiokk m si guec ee ngiaw. Liw diyhh jimjiog tniax. Jitmaw beh qra liw kaisi byy soxx huedngw ee qingxqair. Ananda! Jitt xee dua qangxdngg, mngg kuix hiongr dangvingg. Zit cud singtenx dyrr qngtangx. Vnuawmii byy guec iacc si hunbu jac guec, tnix ox de amr, qangxdngg iurqycc venr amr binbongx. Tang'axmngg u pang, qngsnuar dyrr qycc e tongtaur. U viacdow qapp cuwqingx, dyrr e jac diauu lehh knuar be diyc. U jingcax ee soxjai, dyrr qycc u knikib. Dirr hukongx lairdew qewqer si kangx. Ut'auw vuerbiu ee kiwsiong si in'ui ohnuaw ee ing'iax jikju. Ho duxx tingg, tnix dingcingx, qycc knuar diyc cingjing. Ananda! Liw knuar diyc jiaxee soxu venwhuar ee henrsiong. Guaw jitmaw qra inx qokved kngr dngw kir soxx kixinx ee soxjai. Sniaxmic si vunxdew kixinx :ee? Ananda! Jiaxee soxu venwhuar, bingqngx dngw kir zidtauu hiax. Sniaxmih enqor? Byy zidtauu dyrr byy qongbingg. Qongbingg ee vunxinx sriok zidtauu, soxiw huedngw kir zidtauu hiax. Amr huedngw kir byy guec ee amwmii. Siongtongx huedngw tang'axmngg. Ziajac huedngw viacdow qapp cuwqingx. Knikib huedngw e jyr kuved ee simsingr. Hukongx huedngw kangx. Ut'auw qapp vuerbiu huedngw din'aix. Cingkir qapp bingqngx huedngw ho duxx tingg. Anxnex dyrr soxu sewqanx itcer longxx sriok dirr jitt quiw lui lairdew. Liw knuar diyc jitt veh jiongw qnir ee vunxsingr qaidongx huedngw hro si'angw? Sniaxmih enqor? Narr huedngw hro bingqngx, byy qongbingg ee sii, dyrr knuar be diyc amr. Suizenn bingg qapp amr u jiongxjiongw jingcax, qnir ee vunxsingr vingrr byy qyc'ngiu. Soxu tangx huedngw :ee jurzenn m si qaur liw jiax. Byy huedngw qaur liw jiax :ee, m si liw qaqi qycc si si'angw? Anxnex jaix liw ee simx vunxdew bibiau, bingqngx, qycc cingjing, si liw qaqi sitbee qapp jybun. Songwsit vunxsimx hamrzip lunjuanw, dirr snix qapp siw diongx:a vutsii puu lehh dimm lehh. Mrjiacc Zulaii qra linw qiyr jyr tangx kyxlinn :ee."
(Shurangama Sutra, Volume 2 --11)
The Buddha said to Ánanda, "As you now look at me, the essence of your seeing is fundamentally bright. Although that seeing is not the wonderful essential brightness of the mind, it is like a second moon, rather than the moon’s reflection. Listen attentively, for I am now going to explain to you the concept of not returning to anything. Ánanda, this great lecture hall is open to the east. When the sun rises in the sky, it is flooded with light. At midnight, during a new moon or when clouds or fog obscures the moon, it is dark. Looking out through open doors and windows your vision is unimpeded; facing walls or houses your vision is hindered. In such places where there are forms of distinctive features your vision is causally conditioned. In a dull void, you can see only emptiness. Your vision will be distorted when the objects of seeing are shrouded in dust and vapor; you will perceive clearly when the air is fresh. Ánanda, observe all these transitory characteristics as I now return each to its source. What are their sources? Ánanda, among these transitions, the light can be returned to the sun. Why? Without the sun there would be no light; therefore the cause of light belongs with the sun, and so it can be returned to the sun. Darkness can be returned to the new moon. Penetration can be returned to the doors and windows while obstruction can be returned to the walls and eaves. Conditions can be returned to distinctions. Emptiness can be returned to dull emptiness. Darkness and distortion can be returned to mist and haze. Bright purity can be returned to freshness, and nothing that exists in this world goes beyond these categories. To which of the eight states of perception would the essence of your seeing be reducible? Why do I ask that? If it returned to brightness, you would not see darkness when there was no light. Although such states of perception as light, darkness, and the like differ from one another, your seeing remains unchanged. That which can be returned to other sources clearly is not you; if that which you cannot return to anything else is not you, then what is it? Therefore I know that your mind is fundamentally wonderful, bright, and pure. You yourself are confused and deluded. You abuse what is fundamental, and end up undergoing the cycle of rebirth, bobbing up and down in the sea of birth and death. No wonder the Thus Come One says that you are the most pathetic of creatures."
The Buddha said to Ánanda, "As you now look at me, the essence of your seeing is fundamentally bright. Although that seeing is not the wonderful essential brightness of the mind, it is like a second moon, rather than the moon’s reflection. Listen attentively, for I am now going to explain to you the concept of not returning to anything. Ánanda, this great lecture hall is open to the east. When the sun rises in the sky, it is flooded with light. At midnight, during a new moon or when clouds or fog obscures the moon, it is dark. Looking out through open doors and windows your vision is unimpeded; facing walls or houses your vision is hindered. In such places where there are forms of distinctive features your vision is causally conditioned. In a dull void, you can see only emptiness. Your vision will be distorted when the objects of seeing are shrouded in dust and vapor; you will perceive clearly when the air is fresh. Ánanda, observe all these transitory characteristics as I now return each to its source. What are their sources? Ánanda, among these transitions, the light can be returned to the sun. Why? Without the sun there would be no light; therefore the cause of light belongs with the sun, and so it can be returned to the sun. Darkness can be returned to the new moon. Penetration can be returned to the doors and windows while obstruction can be returned to the walls and eaves. Conditions can be returned to distinctions. Emptiness can be returned to dull emptiness. Darkness and distortion can be returned to mist and haze. Bright purity can be returned to freshness, and nothing that exists in this world goes beyond these categories. To which of the eight states of perception would the essence of your seeing be reducible? Why do I ask that? If it returned to brightness, you would not see darkness when there was no light. Although such states of perception as light, darkness, and the like differ from one another, your seeing remains unchanged. That which can be returned to other sources clearly is not you; if that which you cannot return to anything else is not you, then what is it? Therefore I know that your mind is fundamentally wonderful, bright, and pure. You yourself are confused and deluded. You abuse what is fundamental, and end up undergoing the cycle of rebirth, bobbing up and down in the sea of birth and death. No wonder the Thus Come One says that you are the most pathetic of creatures."
(楞嚴經卷第二之11)
佛告阿難。且汝見我。見精明元。此見雖非妙精明心。如第二月。非是月影。汝應諦聽。今當示汝無所還地。阿難。此大講堂。洞開東方。日輪升天。則有明耀。中夜黑月。雲霧晦暝。則復昏暗。戶牖之隙。則復見通。牆宇之間。則復觀壅。分別之處。則復見緣。頑虛之中。遍是空性。鬱孛之象。則紆昏塵。澄霽斂氛。又觀清淨。阿難。汝咸看此諸變化相。吾今各還本所因處。云何本因。阿難。此諸變化。明還日輪。何以故。無日不明。明因屬日。是故還日。暗還黑月。通還戶牖。壅還牆宇。緣還分別。頑虛還空。鬱孛還塵。清明還霽。則諸世間一切所有。不出斯類。汝見八種見精明性。當欲誰還。何以故。若還於明。則不明時。無復見暗。雖明暗等。種種差別。見無差別。諸可還者。自然非汝。不汝還者。非汝而誰。則知汝心。本妙明淨。汝自迷悶。喪本受輪。於生死中。常被漂溺。是故如來。名可憐愍。
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