Shurangama Qingx (zi-21)

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?

(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。

Shurangama Qingx (zi-20)

Jurr anxnex, dairjiongr lairdew coyc :ee tniax diyc Vuddyy jiaxee ue suacc gang gang, m jaix jitt xee ywgi ee taubuew dirr dyhh, jidsii kiongxhongg, srid kir vunxsiongsii soxx qensiuw :ee. Zulaii jaix inx ee iulu qapp vut'anx, dyrr snix cud linbinw ee simx. Ix an'uir Ananda qapp juui dairjiongr qongxx, "Juui senrlamjuw! Busiong huat'ongg soxx qongw :ee si jinsit ee ue, si anwjnuaw dyrr  qongw anwjnuaw, be luanrsuw qongw, marr be qongw vehcat. Be cincniu Maskari Goshaliputra sir jiongw be siw ee lunrsuad, hex juann byngiaw, lamrsamw qongw :ee. Linw kir jimjiog cimsux, m hyw pacsngw linw ee aiwbo."

(Shurangama Sutra, Volume 2 --20)

Then all in the great assembly who had not reached the stage beyond study were stunned upon hearing these words of the Buddha, and could not make heads or tails of it all.  They were agitated and taken aback at the same time, having lost their bearings.
The Thus Come One, knowing they were anxious and upset, let empathy rise in his heart as he consoled Ánanda and everyone in the great assembly.  "Good people, what the unsurpassed Dharma King says is true and real.  He says it just as it is.  He never deceives anyone; he never lies.  He is not like Maskari Goshaliputra advocating his four kinds of non-dying, spouting deceptive and confusing theories.  Consider this carefully and do not be embarrassed to ask about it."

(楞嚴經卷第二之20)

於是大眾。非無學者。聞佛此言。茫然不知是義終始。一時惶悚。失其所守。如來知其魂慮變慴。心生憐愍。安慰阿難。及諸大眾。諸善男子。無上法王。是真實語。如所如說。不誑不妄。非末伽黎。四種不死矯亂論議。汝諦思惟。無忝哀慕。

Shurangama Qingx (zi-19)

Vuddyy qycjaiww qra Ananda qongw, "Dyrr cincniu liw soxx qongw :ee, narr lirkuix itcer henrsiong, byy jit xee jinglen ee qnir lingrgua u qaqi ee vunxsingr. Anxnex liw soxx qiw hiaxee henrsiong lairdew, byy jit xee si qnir ee vunxsingr. Jitmaw qycc qra liw qongw. Liw qapp Zulaii dirr Jeta Nxaa decc jre, qycc knuar diyc ciurnaa, simrjiww zidtauu qapp guehniuu. Jiongxjiongw henrsiong longxx byy qang, vitdnia byy jit xee jinglen ee qnir si liw tangx qiw .cud .laii .ee. Jiaxee henrsiong liw qycc kir kingqiur, dycc jit xee m si qnir?"

Ananda qongw, "Jitt xee Jeta Nxaa guaw siwqer qra knuar, m jaix hitt lairdew dycc jit xee m si qnir? Sniaxmih enqor? Narr ciu-aw m si qnir, anwjnuaw qongw qnir diyc ciu-aw? Narr ciu-aw dyrr si qnir, anwjnuaw qycc qongw si ciu-aw? Zucuw, simrjiww qongw kongbuu m si qnir, anwjnuaw qongw qnir diyc kongbuu? Narr kongbuu dyrr si qnir, anwjnuaw qycc qongw si kongbuu? Guaw qycjaiww suniuu, jiaxee banrsiong lairdew, narr siongser jimjiog kingqiur, byy jit xee m si qnir ee vunxsingr."

Vuddyy qongw, "Byy m driyc, byy m driyc."

(Shurangama Sutra, Volume 2 --19)

The Buddha further said to Ánanda, "It is as you have said.  No seeing-essence that would have a nature of its own apart from all phenomena can be found. Therefore, all the phenomena you point to are phenomena, and none of them is the seeing. Now I will tell you something else: as you and the Thus Come One sit here in the Jeta Grove and look again at the groves and gardens, up to the sun and moon, and at all the various different appearances, having determined that the seeing-essence is not among anything you might point to. I now advise you to go ahead and discover what, among all these phenomena, is not your seeing."
Ánanda said, "As I look all over this Jeta Grove, I do not know what in the midst of it is not my seeing. Why is that?  If trees were not the seeing, why would I see trees?  If trees were the seeing, then how could they also be trees?  The same is true of everything up to and including emptiness: if emptiness were not the seeing, why would I see emptiness?  If emptiness were the seeing, then how could it also be emptiness? As I consider it again and explore the subtlest aspects of the myriad appearances, none is not my seeing."
The Buddha said, "So it is, so it is."

(楞嚴經卷第二之19)

佛復告阿難。如汝所言。無有見精。離一切物。別有自性。則汝所指是物之中。無是見者。今復告汝。汝與如來。坐祇陀林。更觀林苑。乃至日月。種種象殊。必無見精。受汝所指。汝又發明此諸物中。何者非見。阿難言。我實遍見此祇陀林。不知是中何者非見。何以故。若樹非見。云何見樹。若樹即見。復云何樹。如是乃至若空非見。云何見空。若空即見。復云何空。我又思惟。是萬象中。微細發明。無非見者。佛言如是如是。

Shurangama Qingx (zi-18)

Ananda qongw, "Guaw jitmaw dirr jitt xee je janr lxauu ee qangxdngg, tangx knuar diyc hng hng ee Ganges Hyy, tangx knuar diyc dirr dingxbin ee zidtauu qapp guehniuu, ciuw giac .kiw .laii soxx qiw qapp bagjiux soxx knuar :ee qewqer si budtew ee henrsiong, byy jit xee si qnir ee vunxsingr. Sewjunx! Dyrr cinxcniu Vuddyy soxx qongw, byhqongxx guaw jitt hy u lrau co' yc ee sniabunn, dyrr sngr posad iarr berdangr dirr banrbut ee henrsiong taujingg kaipyr cud jinglen ee qnir, narr si lirkuix itcer budtew ee henrsiong, lingrgua u qaqi ee vunxsingr."

Vuddyy qongw, "Byy m driyc, byy m driyc."

(Shurangama Sutra, Volume 2 --18)

Ánanda said, "From where I am now in this many-storied lecture hall, reaching to the distant Ganges River and the sun and moon overhead, all that I might raise my hand to point to, all that I indulge my eyes in seeing, all are phenomena; they are not the seeing.
World Honored One, it is as the Buddha has said: not to mention someone like me, a Hearer of the first stage, who still has outflows, even Bodhisattvas cannot break open and reveal, among the myriad appearances which are before them, an essence of seeing which has a special nature of its own apart from all phenomena."

The Buddha said, "So it is, so it is."

(楞嚴經卷第二之18)

阿難言。我今於此重閣講堂。遠洎恒河。上觀日月。舉手所指。縱目所觀。指皆是物。無是見者。世尊。如佛所說。況我有漏初學聲聞。乃至菩薩。亦不能於萬物象前。剖出精見。離一切物。別有自性。佛言。如是如是。

Shurangama Qingx (zi-17)

Vuddyy qra Ananda qongw, "Liw jitmaw qongw qnir ee vunxsingr dirr liw binrjingg, jitt xee lriw byy kaksit. Narr jniasit dirr liw binrjingg, liw sidjai u soxx qnir, anxnex jitt xee qnir ee vunxjid qacc u jit ee xui, dyrr m si berdangr jixbingg .cud .laii .ee. Henrvo qapp liw diamr Jeta Nxaa decc jre, knuar siwqer ee ciurnaa, junwqaux, qapp denrdongg. Dingxquann knuar qaur zidtauu qapp guehniuu, taujingg binrduir Ganges Hyy. Liw jitmaw dirr guaw sraix-aw jyrui taujingg, ciuw giac .kiw .laii decc qiw qongxx jiaxee jiongxjiongw henrsiong. Amwngiaw si nxaa, bingqngx si zit, u joxgai :ee si viah, e siongtongx :ee si kangx. Zucuw, tangx qiw cud cauw-aw, ciu-aw, qaur qaxx misix-aw iur ee mihqnia. Duarsiyw suizenn u jingcax, danrsi huanrnarr u hingjong, longxx erdangr qra jixbingg .cud .laii. Narr qnir ee vunxsingr vitdnia dirr liw binrjingg henxbingg, liw ingdongx iong ciuw kaksit qra qiw .cud .laii viauxbingg qongxx dycc jit xee si qnir ee vunxsingr. Ananda, liw qaidongx jai'ngiaw. Narr kangx si qnir ee vunxsingr, qacc ixqingx venwsingg qnir, anxnex sniaw si kangx? Narr surbut si qnir, qacc si qnir, sniaw si surbut? Liw tangx jimjiog qaixpyr banrsiong, huntiah cud jinglen, bingqngx, cingjing, qycc bibiau ee qnir ee vunxguann, qiw cud laii hro guaw knuar. Bersux decc qiw cud hiaxee soxu budtew qangrkuanw, cingcyw hunbingg, byy gignaiw."

(Shurangama Sutra, Volume 2 --17)

The Buddha told Ánanda, "What you have just now said--that the seeing is in front of you--is actually not the case. If it were actually in front of you, it would be something you could actually see, and then the seeing-essence would have a location. There would have to be some evidence of it. Now as you sit in the Jeta Grove you look about everywhere at the grove, the pond, the halls, up at the sun and moon, and at the Ganges River before you.  Now, before my Lion’s Seat, point out these various appearances: what is dark is the groves, what is bright is the sun, what is obstructing is the walls, what is clear is emptiness, and so on including even the grasses and trees, and the most minute objects.  Their sizes vary, but since they all have appearances, all can be located. If you insist that you’re seeing is in front of you, then you should be able to point it out.  What is the seeing?  Ánanda, if emptiness were the seeing, then since it had already become your seeing, what would have become of emptiness?  If phenomena were the seeing, since they had already become the seeing, what would have become of phenomena? You should be able to cut through and peel away the myriad appearances to the finest degree and thereby distinguish and bring forth the essential brightness and pure wonder of the source of seeing, pointing it out and showing it to me from among all these things, so that it is perfectly clear beyond any doubt."

(楞嚴經卷第二之17)

佛告阿難。今汝所言。見在汝前。是義非實。若實汝前。汝實見者。則此見精。既有方所。非無指示。且今與汝坐祇陀林。遍觀林渠。及與殿堂。上至日月。前對恒河。汝今於我師子座前。舉手指陳。是種種相。陰者是林。明者是日。礙者是壁。通者是空。如是乃至草樹纖毫。大小雖殊。但可有形。無不指著。若必其見。現在汝前。汝應以手確實指陳。何者是見。阿難當知。若空是見。既已成見。何者是空。若物是見。既已是見。何者為物。汝可微細披剝萬象。析出精明淨妙見元。指陳示我。同彼諸物。分明無惑。

Shurangama Qingx (zi-16)

Ananda qra Vuddyy qongw, "Sewjunx! Narr jitt xee jinglen ee qnir vitdnia si guaw bibiau ee vunxsingr, jitmaw jitt xee bibiau ee vunxsingr dirr guaw binrjingg henxsi. Qnir ee vunxsingr vitdnia si jinsit ee guaw. Guaw jitmaw ee srinx qapp simx qycc si simxmih mihqnia? Acc jitmaw srinx qapp simx qokk u qaqi ee sidtew, hitt xee qnir ee vunxsingr kuved guaw ee srinx qapp simx byy jingcax. Narr qnir ee vunxsingr kaksit si guaw ee simx, hro guaw jitmaw knuar .diyc, qnir ee vunxsingr sidjai si guaw, acc srinx m si guaw. Jex ham' jinwjingg Zulaii jik'ann 'budtew tangx qnir diyc guaw' jitt jiongw qongxhuad u sniaw byy qangg? Brang liw sur dua juvix, qra guanw jiaxee iauxx bue liauxgno :ee kaisi qapp qexhuad."

(Shurangama Sutra, Volume 2 --16)
Ánanda said to the Buddha, "World Honored One, if this seeing-essence is indeed my wonderful nature, my wonderful nature should no be right in front of me.  The seeing being truly me, what, then, are my present body and mind? Yet it is my body and mind, which make distinctions, whereas the seeing does not make distinctions and does not discern my body. If it were really my mind which caused me to see now, then the seeing-nature would actually be me, and my body would not be me. How would that differ from the question the Thus Come One asked about phenomena being able to see me?  I only hope the Buddha will extend his great compassion and explain for those who have not yet awakened."

(楞嚴經卷第二之16)

阿難白佛言。世尊。若此見精。必我妙性。今此妙性。現在我前。見必我真。我今身心。復是何物。而今身心分別有實。彼見無別分辨我身。若實我心。令我今見。見性實我。而身非我。何殊如來先所難言。物能見我。惟垂大慈。開發未悟。

Shurangama Qingx (zi-15)

Vuddyy qra Ananda qongw, "Sewqanx itcer dua, siyw, lai, gua, soxu ee hangrdangr, qokk sriok binrjingg ee din'aix. Byy ingqaix qongw qnir ee vunxsingr e tenw kacc dua iacc sog kacc ser. Piwlun qongxx siwqakhingg ee kec'aw, diongx:a knuar .diyc .ee si siwqag ee kongqanx. Guaw qycc mng liw. An' jitt xee siwqakhingg ee kec'aw soxx qnir .diyc ee siwqag ee kongqanx si qowding ee siwqakhingg iacc si byy qowding ee siwqakhingg? Narr si qowding ee siwqakhingg, lingrgua tec jitt xee ngikuanw ee kec'aw qra anx dirr hiax, kongqanx ingdongx m si ngikuanw :ee. Narr m si qowding :ee, dirr siwqakhingg ee kec'aw diongx:a ingqaix byy siwqakhingg ee kongqanx. Liw qongw m jaix jitt xee ywgi dirr dyhh. Ywgi dyrr si anxnex. Jnuaxngiu decc mng anwjnuaw junjai? Ananda! Narr beh zip kir m si siwqag iarr m si ngikuanw ee jongrtair, dandanx qra kec'aw hetqak dyrr hyw. Kangx ee hingtew dyrr byy siwqakhingg. M tangx qongw beh druu kir hukongx siwqakhingg hitt xui. Narr cincniu liw soxx mng :ee, zip laii sxig-lai ee sii, qnir ee vunxsingr dyrr sog kacc ser; giaa tauu knuar zit, liw ee qnir qamxx erdangr giuw qaur qapp zidtauu ee viauxbin vnijee? Narr kiw viacdow qapp cuwqingx erdangr qra qnir ee vunxsingr joxqeh iacc qnaiwdng, jngr jit xee ser ser xee aw ee kangx m dyrr qycc tongx :ar? Quatding byy jitt hy lriw. Itcer jiongwsingx, an' busiw ixlaii, longxx qra qaqi liahjunw si budtew suacc laii sitbee. Sitlyc vunxsimx, sriu budtew laii ijuanw. Soxiw dirr jex lairdew, knuar dua knuar ser narr erdangr ijuanw budtew dyrr ham' Zulaii qangrkuanw, srinx qapp simx uanbuanw bingqngx. Benw isuaw dyrdniuu, dirr jit qix koxmngg ee buexliux iarr tangx hamsiu sibhongx qoktow ee venww de."

(Shurangama Sutra, Volume 2 --15)
The Buddha told Ánanda, "All the aspects of everything in the world, such as big and small, inside and outside, amount to the dust before you.  Do not say the seeing stretches and shrinks. Consider the example of a square container in which a square of emptiness is seen. I ask you further: is the square emptiness that is seen in the square container a fixed square shape, or is it not fixed as a square shape? If it is a fixed square shape, when it is switched to a round container the emptiness would not be round.  If it is not a fixed shape, then when it is in the square container it should not be a square-shaped emptiness. You say you do not know where the meaning lies.  The nature of the meaning being thus, how can you speak of its location? Ánanda, if you wished there to be neither square ness nor roundness, you would only need to remove the container.  The essential emptiness has no shape, and so do not say that you would also have to remove the shape from the emptiness. If, as you suggest, your seeing shrinks and becomes small when you enter a room, then when you look up at the sun shouldn’t your seeing be pulled out until it reaches the sun’s surface?  If walls and eaves can press in and cut off your seeing, then why if you were to drill a small hole, wouldn’t there be evidence of the seeing reconnecting? And so that idea is not feasible. From beginning less time until now, all beings have mistaken themselves for phenomena and, having lost sight of their original mind, are influenced by phenomena, and end up having the scope of their observations defined by boundaries large and small. If you can influence phenomena, then you are the same as the Thus Come One. With body and mind perfect and bright, you are your own unmoving Way-place. The tip of a single fine hair can completely contain the lands of the ten directions."

 

(楞嚴經卷第二之15)

佛告阿難。一切世間大小內外。諸所事業。各屬前塵。不應說言見有舒縮。譬如方器。中見方空。吾復問汝。此方器中所見方空。為復定方。為不定方。若定方者。別安圓器。空應不圓。若不定者。在方器中。應無方空。汝言不知斯義所在。義性如是。云何為在。阿難。若復欲令入無方圓。但除器方。空體無方。不應說言。更除虛空方相所在。若如汝問。入室之時。縮見令小。仰觀日時。汝豈挽見齊於日面。若築牆宇。能夾見斷。穿為小竇。寧無續跡。是義不然。一切眾生。從無始來。迷己為物。失於本心。為物所轉。故於是中。觀大觀小。若能轉物。則同如來。身心圓明。 不動道場。於一毛端。遍能含受十方國土。

Shurangama Qingx (zi-14)

Ananda qra Vuddyy qongw, "Sewjunx! Narr jitt xee qnir ee vunxsingr vitdnia si guaw ee, m si vadd langg ee, guaw qapp Zulaii knuar sir tenongg inx ee venxden ee singwqingw, knuar inx druar dirr Zidguat ee qiongden, jitt xee qnir ngidni, dirr Saha qoktow muaw siwqer. Dngw laii qaur jingsia, qanda' knuar diyc sirngi. Dirr cingjing ee bunho qapp amdngg qanda' knuar diyc gimjnii qapp hangrlo. Sewjunx! Jitt xee qnir ee texsingr guandew si dirr venwde muaw siwqer. Jitmaw dirr sxig-lai, qanda' muaw jit sxig narnia. Si jitt xee qnir an' dua sog kacc ser, iacc si viacdow qapp cuwqingx qra joxqeh qapp qnaiwdng? Guaw dnaxx m jaix qidiongx ee ywgi dirr dyhh? Brang Sewjunx sur qongxdai juvix uirr guaw kaisi qapp suanqangw."

(Shurangama Sutra, Volume 2 --14)

Ánanda said to the Buddha, "World Honored One, given that this seeing-nature is certainly mine and no one else’s, when the Thus Come One and I regard the hall of the Four Heavenly Kings with its supreme abundance of jewels or stay at the palace of the sun and moon, this seeing completely pervades the lands of the Saha world.  Upon returning to this sublime lecture hall, the seeing only observes the monastic grounds and once inside the pure central hall, it only sees the eaves and corridors. World Honored One that is how the seeing is.  At first its substance pervaded everywhere throughout the one realm, but now in the midst of this room it fills one room only. Does the seeing shrink from great to small, or do the walls and eaves press in and cut it off? Now I do not know where the meaning of this lies and hope the Buddha will extend his vast compassion and proclaim it for me thoroughly."

(楞嚴經卷第二之14)

阿難白佛言。世尊。若此見性。必我非餘。我與如來。觀四天王勝藏寶殿。居日月宮。此見周圓。遍娑婆國。退歸精舍。祇見伽藍。清心戶堂。但瞻簷廡。世尊。此見如是。其體本來周遍一界。今在室中。唯滿一室。為復此見縮大為小。為當牆宇夾令斷絕。 我今不知斯義所在。願垂弘慈為我敷演。

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。