"Ananda! Guaw jitmaw uirr liw ixx jitt nng qnia dairjir ee jing'au jiauwhap laii suatbingg. Ananda! Kyxviw hiaxee jiongwsingx u qokk giap ee bongrsiongw, knuar diyc dinghuew-diongx soxx henxhen hex ngikohingg ee ngiaw. Suizenn henxhen naxx jinsit ee qingxsiong, quibuew hitt xee soxx qnir .diyc .ee si bak huex soxx jyrsingg :ee. Bak huex si bak lylok, m si siktew soxx jyrsingg :ee. Mrqycc bak huex :ee, quibuew m si quijue qnir. Kyxviw liw qinaxzit iong qorr bagjiux quanknuar sanhyy qoktow qapp soxu jiongwsingx, longxx si an' kixtauu byy ixlaii qnir ee vunxsingr u vni soxx jyrsingg. Qnir qapp qnir soxx knikib :ee ham' henxhen dirr binrtaujingg ee qxingw siysiang. Vunxguann bingqngx u qakdix ee qnir soxx knikib :ee bak huex, u qakdix ee qnir dyrr bak huex. Vunxguann bingqngx u qakdix ee simx, qakcad soxx knikib :ee m si ganxjingr. Qakcad diyc qakdix bak huex :ee, qakdix m si dirr ganxjingr lairdew. Jex si sidjai qnir diyc qnir ee vunxsingr. Anwjnuaw qycc qra qiyr juer qakdix, tniax .qnir, jaiqiyh qapp knuar .qnir? Soxiw qongxx liw jitmaw knuar diyc guaw qapp liw, qapp soxu sewqanx jap lui jiongwsingx, longxx si qnir ee vunxsingr u bagjingr, m si jinjniar si bak huex :ee. Hitt xee qnir ee vunxsingr jinsit jingleh, byy ganxjingr. Soxiw qongxx byy qra qiyr juer quanqnir. Ananda, naxx cincniu hitt xee jiongwsingx ngaqab cihun ee bongrsiongw sialiam. Kyxviw qongxx u jit xee u hitt xee bongrsiongw sialiam ee qokk giap :ee qapp jit xee u bagjingr :ee qang jit qog. Hitt xee qnir diyc ngikohingg ee ngiaw :ee si in'ui bak huex bongrsiongw soxx sanxsingx. Jitt xee jingwlangg ngaqab cihun soxx knuar .diyc ee pnaiw qetdiau, vnivnii dirr qnir ee giap lairdew, si og ee giabjer kixdir. Jiaxee longxx si an' kixtauu byy ixlaii bongrsiongw sialiam soxx sanxsingx :ee.
Kyxviw qongxx Jambudvipa snax-cingx jiux lairdew qiamx sir dua haiw, Saha Sewqair, qapp dirr sibhongx soxu u lau (huanlyw) ee qog kiarkiw :ee, ixqip soxu jiongwsingx, vnivnii longxx u jit xee bingqngx, u qakdixbyy, ixqip bibiau byy lrau ee simx, in'ui hro knuar, tniax, qakdix, qapp jaiqiyh jiaxee hubuu bongrsiongw ee vni knikib, camcab jywhuew laii bongrsiongw snix iacc siw. Narr erdangr qapp soxu camcab qapp byy camcab ee inenn li hng hng, dyrr tangx dubet soxu snesiw ee inenn. Uanbuanw potee vunxsingr byy snix byy bet. Vunxdew cingjing ee simsingr, vunxguann ee qakdix suwsiongg dilehh."
(Shurangama Sutra, Volume 2 --35)
"Ánanda, I will now summarize and compare these two cases for you, to make both of them clear. Ánanda let us examine the case of the being’s false view involving individual karma. He saw the appearance of a circular reflection around the lamp. Although this appearance seemed to be real, in the end, what was seen came about because of the cataracts on his eyes. The cataracts are the result of the weariness of the seeing rather than the products of form. However, what perceives the cataracts is free from all defects. By the same token, you now use your eyes to look at the mountains, the rivers, the countries, and all the living beings: and they are all brought about by the disease of your seeing contracted since time without beginning. Seeing and the conditions of seeing seem to reveal what is before you. Originally our enlightenment is bright. The cataracts influence the seeing and its conditions, so that what is perceived by the seeing is affected by the cataracts. But no cataract affects the perception and the conditions of our fundamentally enlightened bright mind. The perception that perceives the cataracts is a perception not affected by the cataracts. That is the true perception of seeing. Why name it other things like awareness, hearing, knowing, and seeing? Therefore, you now see me and yourself and the world and all the ten kinds of living beings because of a disease in the seeing. What perceives the disease is not diseased. The nature of true essential seeing has no disease. Therefore it is not called seeing. Ánanda let us compare the false views of those living beings’ collective karma with the false views of the individual karma of one person. The individual person with the diseased eyes can be likened to the people of that one country. He sees circular reflections, erroneously brought about by a disease of the seeing. The beings with a collective share see inauspicious things. In the midst of their karma of identical views arise pestilence and evils. Both are produced from a beginning less falsity of seeing. It is the same in the three thousand continents of Jambudvipa, throughout the four great seas in the saha world and on through the ten directions. All countries that have outflows and all living beings are the enlightened bright wonderful mind without outflows. Seeing, hearing, awareness, and knowing are an illusory falseness brought about by the disease and its conditions. Mixing and uniting with that brings about a false birth; mixing and uniting with that creates a false death. If you can leave far behind all conditions which mix and unite as well as those which do not mix and unite, then you can also extinguish and cast out the causes of birth and death, and obtain perfect Bodhi, the nature of which is neither produced nor extinguished. That is the pure clear basic mind, the eternal fundamental enlightenment."
(楞嚴經卷第二之35)
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