Shurangama Qingx (zi-13)

Vuddyy qra Ananda qongw, "Guaw jitmaw mng liw. Jinw liw iauxx bue did diyc byy lrau ee cingjing, singsiu Vuddyy sinsingr ee ligliong, diqenr u qaur qaxx co' senn byy jiongwgai ee qingxqair. Aniruddha qnir Jambudvipa, bersux decc knuar ciuw-lai ee amala quexjiw qangrkuanw. Jiongww posad tangx knuar qnir vaccingx sewqair. Sibhongx Zulaii tangx knuar jin naxx din'aix sowliong hiacc je ee cingjing qoktow, byy sniaxmih si inx knuar be diyc :ee. Jiongwsingx ee sirsnuar marr jiacc huncunr narnia. Ananda! Jinw guaw qapp liw knuar sir tenongg soxx druar ee qiongden. Diongqanx bylun dirr juixdew :ee, dirr liogde :ee, iacc dirr tnidingw :ee, longxx tangx knuar taur taur. Suizenn u ohnuaw iacc bingqngx jiongxjiongw hingboo qapp siongwtew, jiaxee iarr vutqyr si binrtaujingg ee din'aix, si kuved ee simsingr soxx uiliuu ee jiongwgai. Liw qaidongx dirr jiax hunved jurqiw qapp qitax. Jitmaw guaw beh hro liw dirr qnir lairdew jyr qingxsuanw, knuar dycc jit xee si gnoxtew, dycc jit xee si budsiong. Ananda! Kingkamr liw soxx knuar ee guantauu, zidtauu qapp guehniuu si budtew, m si liw. Qaur qaxx Cid Qimx Snuax, siwjiuuii siongser knuar, suizenn u jiongxjiongw ee qngsnuar, inx iarr si budtew, m si liw. Dauc dauc aw qycc knuar. Puhunn, vuejiauw, hongx dinxdang dyrr ing’iax, ciurbak, sancuanx, cauxaxqix, jingxjiw, langg, qapp jingsnix jiaxee iarr longxx si but, m si liw. Ananda! Jiaxee qin :ee hng :ee qokk u inx budtew ee vunxsingr, suizenn horsiongx byy qang, liw qnir ee vunxjid kiokk qangrkuanw, longxx cingjing decc knuar. Zucuw dyrr soxu qokk lui ee budtew jurzenn u jingcax. Qnir ee vunxsingr byy jingcax, jitt xee jinglen, bibiau, qycc bingqngx ee qnir jniasit si liw ee vunxsingr. Narr qnir si jit jiongw budtew, anxnex liw iarr tangx qnir diyc guaw ee qnir. Narr soxx qnir .diyc .ee qangrkuanw, tangx qiyr jyr qnir diyc guaw soxx qnir. Guaw byy qnir .diyc ee sii, nacc byy qnir diyc guaw soxx byy qnir .diyc ee soxjai? Narr u qnir diyc guaw soxx byy qnir .diyc .ee, jurzenn dyrr m si hitt xee byy qnir .diyc ee siongwtew. Narr byy qnir diyc guaw byy qnir .diyc ee soxjai, jurzenn m si budtew. Anwjnuaw qongw m si liw? Qycc liw jitmaw qnir diyc budtew ee sii, liw qacc qnir diyc budtew, budtew iarr qnir diyc liw. Budtew qapp vunxsingr capjap. Liw, guaw, qapp soxu sewqanx itcer dyrr berdangr anzenn singlip. Ananda! Narr liw qnir ee sii, hex si liw, m si guaw. Qnir ee vunxsingr dirr jit siwqer. Narr m si liw ee, acc byy si si'angw ee? Anwjnuaw liw e giaugii liw ee jinsit vunxsingr? Liw knuar qaqi vunxsingr byy jinsit, suacc laii guaw jiax qiucuw jinsit vunxsingr."

(Shurangama Sutra, Volume 2 --13)
The Buddha told Ánanda, "Now I have a question for you.  At this point you have not yet attained the purity of no outflows.  Blessed by the Buddha’s spiritual strength, you are able to see into the first dhyana heavens without any obstruction, just as Aniruddha looks at Jambudvipa with such clarity as he might at an amala fruit in the palm of his hand. Bodhisattvas can see hundreds of thousands of realms. The Thus Come Ones of the ten directions see everything throughout pure lands as numerous as fine motes of dust. By contrast, ordinary beings’ sight does not extend beyond a fraction of an inch. Ánanda, as you and I now look at the palace where the four heavenly kings reside, and inspect all that moves in the water, on dry land, and in the air, some are dark and some are bright, varying in shape and appearance, and yet all of these are nothing but the dust before us, taking solid form only through our own distinction-making. Among them you should distinguish which is self and which is other. I ask you now to select from within your seeing which is the substance of the self and which is the appearance of things. Ánanda, if you take a good look at everything everywhere within the range of your vision extending from the palaces of the sun and moon to the seven gold mountain ranges, all that you see is phenomena of different features and degrees of light.  At closer range you will gradually see clouds floating, birds flying, wind blowing, dust rising, trees, mountains, streams, grasses, seeds, people, and animals, all of which are phenomena, but none of which are you. Ánanda, all phenomena, near and far, have their own nature.  Although each is distinctly different, they are seen with the same pure essence of seeing.  Thus all the categories of phenomena have their individual distinctions, but the seeing-nature has no differences.  That essential wonderful brightness is most certainly your seeing-nature. If seeing were a phenomenon, then you should also be able to see my seeing. If we both looked at the same phenomenon, you would also be seeing my seeing. Then, when I’m not seeing, why can’t you see my not seeing? If you could see my not-seeing, it clearly would not be the phenomenon that I am not seeing.  If you cannot not see my ‘not seeing’, then it is clearly not a phenomenon. How could it not be you? Besides that, if you’re seeing of phenomena was like that then when you saw things, things should also see you.  With substance and nature mixed together, you, I, and everyone in the world would no longer be distinguishable from each other. Ánanda, when you see, it is you who sees, not me.  The seeing-nature pervades everywhere; whose is it if it is not yours? Why do you have doubts about your own true-nature and come to me seeking verification, thinking your nature is not true?"

(楞嚴經卷第二之13)

佛告阿難。吾今問汝。今汝未得無漏清淨。承佛神力。見於初禪。得無障礙。而阿那律。見閻浮提。如觀掌中菴摩羅果。諸菩薩等。見百千界。十方如來。窮盡微塵。清淨國土。無所不矚。眾生洞視。不過分寸。阿難。且吾與汝。觀四天王所住宮殿。中間遍覽水陸空行。雖有昏明。種種形像。無非前塵。分別留礙。汝應於此。分別自他。今吾將汝。擇於見中。誰是我體。誰為物象。阿難。極汝見源。從日月宮。是物非汝。至七金山。周遍諦觀。雖種種光。亦物非汝。漸漸更觀。雲騰鳥飛。風動塵起。樹木山川。草芥人畜。咸物非汝。阿難。是諸近遠諸有物性。雖復差殊。同汝見精。清淨所矚。則諸物類。自有差別。見性無殊。此精妙明。誠汝見性。若見是物。則汝亦可見吾之見。若同見者。名為見吾。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。又則汝今見物之時。汝既見物。物亦見汝。體性紛雜。則汝與我。并諸世間。不成安立。阿難。若汝見時。是汝非我。見性周遍。非汝而誰。云何自疑汝之真性。性汝不真。取我求實。