Hitt sii, Manjushri huat'ongg ee qniaw linbinw sir jiongw derjuw. Ix dirr dairjiongr lairdew an' jyrui vreh kiw, duiww Vuddyy ee kax qnialew, habjiongw qiongqingr qra Vuddyy qongw, "Sewjunx! Jiaxee soxu dairjiongr, byy liauxgno Zulaii soxx kexhuad jinglen ee qnir qapp kangx ee sikdinn jitt nng jiongw qidiongx ee iwsur. Sewjunx! Taujingg hiaxee sikdinn qapp hukangx dingxdingw ee henrsiong narr dyrr si qnir, ingqaix tangx qiw .cud .laii; narr m si qnir, ingqaix byy sniaw tangx juwbak. Acc inx jitmaw m jaix jitt xee ywgi dirr dyhh, soxiw u kiongxhongg, m si ingxquer senrqinx kinx iacc jiyw. Dogdok hibang Zulaii huad dua juvix laii kexhuad suatbingg jiaxee soxu henrsiong qapp suatbingg jitt xee jinglen ee qnir vunxguann si sniaw mihqnia; dirr hitt lairdew anwjnuaw byy si iacc m si."
(Shurangama Sutra, Volume 2 --21)
Then Dharma Prince Manjushri, feeling sorry for the fourfold assembly, rose from his seat in the midst of the great assembly, bowed at the Buddha’s feet, placed his palms together respectfully, and said to the Buddha, "World Honored One, the great assembly has not awakened to the principle of the Thus Come One’s two-fold disclosure of the essence of seeing as being both form and emptiness and as being neither of them. World Honored One, if conditioned forms, emptiness, and other phenomena mentioned above were the seeing, there should be an indication of them; and if they were not the seeing, there should be nothing there to be seen. Now we do not know what is meant, and this is why we are alarmed and concerned. Yet our good roots from former lives are not deficient. We only hope the Thus Come One will have the great compassion to reveal exactly what all the things are and what the seeing-essence is. Among all of those, what exists and what doesn’t?
Then Dharma Prince Manjushri, feeling sorry for the fourfold assembly, rose from his seat in the midst of the great assembly, bowed at the Buddha’s feet, placed his palms together respectfully, and said to the Buddha, "World Honored One, the great assembly has not awakened to the principle of the Thus Come One’s two-fold disclosure of the essence of seeing as being both form and emptiness and as being neither of them. World Honored One, if conditioned forms, emptiness, and other phenomena mentioned above were the seeing, there should be an indication of them; and if they were not the seeing, there should be nothing there to be seen. Now we do not know what is meant, and this is why we are alarmed and concerned. Yet our good roots from former lives are not deficient. We only hope the Thus Come One will have the great compassion to reveal exactly what all the things are and what the seeing-essence is. Among all of those, what exists and what doesn’t?
(楞嚴經卷第二之21)
是時文殊師利法王子。愍諸四眾。在大眾中。即從座起。頂禮佛足。合掌恭敬。而白佛言。世尊。此諸大眾。不悟如來發明二種精見色空。是非是義。世尊。若此前緣色空等象。若是見者。應有所指。若非見者。應無所矚。而今不知是義所歸。故有驚怖。非是疇昔善根輕鮮。惟願如來大慈發明。此諸物象。與此見精。元是何物。於其中間。無是非是。
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