Shurangama Qingx (zi-31)

Ananda qra Vuddyy qongw, "Sewjunx! Vut Sewjunx uirr guanw suanqangw inenn, jurzenn, hyhap ee siongwtew, ixqip byy hyhap ee siongwtew jiaxee ywgi, guanw iuguann bue kuix simkiaur. Acc jitmaw qycc tniax qnir qongxx qnir diyc qnir ee vunxsingr m si qnir, dingvue qetnix gignaiw iubun. Guan liw qongwdai ee juvix sisiar hro guanw dua diwhui ee bak, uirr guanw kaisi sniaw si u qakdix, qongbingg, qycc cingjing ee simx."

Ue qongw suah, ix visiongx lrauu bagsaiw, qnialew liauxau niaxsiu singwjiw.

(Shurangama Sutra, Volume 2 --31)

Ánanda said to the Buddha, "World Honored One, we have still not understood what the Buddha, the World Honored One, has explained for me and for others like me about causes and conditions, spontaneity, the attributes of mixing and uniting, and the absence of mixing and uniting.  And now to hear further that the seeing that can be seen is not the seeing adds yet another layer of confusion. Humbly, I hope that with your vast compassion you will bestow upon us the great wisdom-eye so as to show us the bright pure enlightened mind."

After saying this he wept, made obeisance, and waited to receive the sacred instruction.

 

(楞嚴經卷第二之31)

阿難白佛言。世尊。如佛世尊為我等輩。宣說因緣。及與自然。諸和合相。與不和合。心猶未開。而今更聞見見非見。重增迷悶。伏願弘慈。施大慧目。開示我等覺心明淨。作是語已。悲淚頂禮。承受聖旨。

Shurangama Qingx (zi-30)

"Ananda! Narr byy qngx ee sii qiyr jyr vutqenr, ingqaix knuar be diyc amr. Narr vitdnia qnir e diyc amr, jex dna' si qnir be diyc qngx, anwjnuaw qongw si byy knuar .qnir? Ananda! Narr dirr oamr ee sii in'ui byy qnir diyc qngx, miaa qiyr jyr vutqenr. Dnaxx dirr qngx ee sii, byy qnir diyc amr ee siongwtew, iauxqycc qiyr jyr vutqenr. Jitt nng xee siongwtew longxx qiyr jyr vutqenr. Narr jitt nng xee siongwtew horsiongx vnivuic sna' srer, vingrr m si liw qnir ee vunxsingr jiamrsii byy .kir. Zucuw tangx jaix nng jiongw longxx qiyr jyr qnir, anwjnuaw qongw vutqenr? Soxiw qongxx Ananda, liw jitmaw qaidongx jaix, qnir diyc qngx ee sii, qnir m si qngx; qnir diyc oamr ee sii, qnir m si oamr; qnir diyc kongbuu ee sii, qnir m si kongbuu; qnir diyc satbat ee sii, qnir m si satbat. Jitt sir xee dyrliw singlip, liw ingqaix jaix, qnir diyc qnir ee vunxsingr ee sii, qnir m si qnir, qnir li qnir ee vunxsingr hng hng, qnir berdangr qaur qaxx hiax. Anwjnuaw qycc qongw sniaxmih inenn, jurzenn, iacc hyhap ee siongwtew? Linw jiaxee sniabunn, ehdec byy qenwsig, berdangr tongdat cingjing sit sxiong. Guaw dnaxx qra linw hunwsi. Linw qaidongx jimjiog suniuu. Dirr bibiau ee Bodhi lorsiong m hyw pilyy iawlanw."

(Shurangama Sutra, Volume 2 --30)

"Ánanda, if you say there is no seeing in the absence of light then you should not see darkness.  If in fact you do see darkness, which is just lack of light, how can you say there is no seeing? Ánanda, if, when it is dark, you call that ‘not seeing’ because you do not see light, then since it is now light and you do not see the characteristic of darkness, that should also be called ‘not seeing.’  Thus, both aspects would be called ‘not seeing.’ Although these two aspects counteract each other, your seeing-nature does not lapse for an instant.  Thus you should know that seeing continues in both cases.  How, then, can you say there is no seeing? Therefore, Ánanda, you should know that when you see light, the seeing is not the light.  When you see darkness, the seeing is not the darkness.  When you see emptiness, the seeing is not the emptiness.  When you see solid objects, the seeing is not the solid objects. And by extension of these four facts, you should also know that when you see your seeing, the seeing is not that seeing .  Since the former seeing is beyond the latter, the latter cannot reach it.  Such being the case, how can you describe it as being due to causes and conditions or spontaneity or that it has something to do with mixing and uniting? You narrow-minded Hearers are so inferior and ignorant that you are unable to penetrate through to the purity of ultimate reality.  Now I will continue to instruct you.  Consider well what is said.  Do not become weary or negligent on the wonderful road to Bodhi."

(楞嚴經卷第二之30)

阿難若無明時。名不見者應不見暗。若必見暗。此但無明。云何無見。阿難。若在暗時。不見明故。名為不見。今在明時。不見暗相。還名不見。如是二相。俱名不見。若復二相自相陵奪。非汝見性於中暫無。如是則知二俱名見。云何不見。是故阿難。汝今當知。見明之時。見非是明。見暗之時。見非是暗。見空之時。見非是空。見塞之時。見非是塞。四義成就。汝復應知。見見之時。見非是見。見猶離見。見不能及。 云何復說因緣自然。及和合相。汝等聲聞。狹劣無識。不能通達清淨實相。吾今誨汝。當善思惟。無得疲怠妙菩提路。 

Shurangama Qingx (zi-29)

Ananda qra Vuddyy qongw, "Sewjunx! Bibiau u qakdix ee vunxsingr vitdnia m si rinx iarr m si enn, anwjnuaw Sewjunx suwsiongg qra bikiu qangxsuad qongxx qnir ee vunxsingr u sir jiongw soxx knikib ee in'enn? Iarr dyrr si knikib kongbuu, knikib bingqngx, knikib simx, qapp knikib bak. Jitt xee dyrliw anwjnuaw qongw?"

Vuddyy qongw, "Ananda! Guaw soxx qongw hiaxee sewqanx in'enn si siongwtew, vingrr m si derr id ywgi. Ananda, guaw qycc mng liw. Sewqanlangg decc qongw 'Guaw erdangr qnir .diyc.' Sniaxmic qiyr jyr qnir? Sniaxmic si qnir be diyc?"

Ananda qongw, "Sewqanlangg in'ui zidtauu, guehniuu, iacc dinghuew ee qngx tangx qnir jiongxjiongw ee siongwtew, jex qiyr jyr qnir. Narr byy jitt snax jiongw qngsnuar, dyrr qnir be diyc."

(Shurangama Sutra, Volume 2 --29)

Ánanda said to the Buddha, "If the nature of the wonderful enlightenment has neither causes nor conditions then why does the World Honored One always tell the bhikshus that the nature of seeing derives from the four conditions of emptiness, brightness, the mind, and the eyes?  What does that mean?"
The Buddha said, "Ánanda, what I have spoken about causes and conditions in the mundane sense does not describe the primary meaning. Ánanda, I ask you again: people in the world say, ‘I can see.’  What is that ‘seeing’?  And what is ‘not seeing’?"
Ánanda said, "The light of the sun, the moon, and lamps is the cause that allows people in the world to see all kinds of appearances: that is called seeing.  Without these three kinds of light, they would not be able to see."

(楞嚴經卷第二之29)

阿難白佛言。世尊。必妙覺性。非因非緣。世尊云何常與比丘。宣說見性具四種緣。所謂因空因明。因心因眼。是義云何。佛言。阿難。我說世間諸因緣相。非第一義。阿難。吾復問汝。諸世間人。說我能見。云何名見。云何不見。阿難言。世人因於日月燈光。見種種相。名之為見。若復無此三種光明。則不能見。

Shurangama Qingx (zi-28)

Vuddyy qongw, "Liw decc qongw in'enn. Guaw qycc mng liw. Liw dnaxx in'ui knuar, qnir ee vunxsingr jiacc dirr binrtaujingg henxhen. Jitt xee qnir ee vunxsingr si in'ui u qngsnuar jiacc u qnir, iacc si u oamr jiacc u qnir? In'ui kongbuu jiacc u qnir, iacc si satbat jiacc u qnir? Ananda! Narr in'ui u qngsnuar jiacc u qnir, ingdongx knuar be diyc oamr. Narr in'ui u oamr jiacc u qnir, ingdongx knuar be diyc qngsnuar. Zucuw, simrjiww qaur in'ui kongbuu iacc satbat jiacc u qnir, dyrliw ham' in'ui qngsnar iacc oamr siysiang. Qycjaiww qongw, Ananda! Jitt xee qnir ee vunxsingr si knikib qngsnuar jiacc u qnir, iacc si knikib oamr jiacc u qnir? Knikib kongbuu jiacc u qnir, iacc si knikib satbat jiacc u qnir? Ananda! Narr knikib kongbuu jiacc u qnir, ingdongx knuar be diyc satbat. Narr knikib satbat jiacc u qnir, ingdongx knuar be diyc kongbuu. Zucuw, simrjiww qaur knikib qngsnuar iacc oamr, dyrliw ham' knikib kongbuu iacc satbat siysiang. Qaidongx jaix jitt hy jingbii, bibiau, qycc qongbingg ee qnir m si rinx, marr m si enn; m si jurzenn, marr berdangr qongw m si jurzenn; berdangr qongw m si iacc si, marr berdangr qongw si iacc m si. Qra itcer siongwtew siawli dyrr si itcer henrsiong ee vunxsingr. Liw jitmaw anwjnuaw dirr hitt lairdew, iongrsimx-qewqaur sewqanx hiaxee cinwcaiw hy miaa ee siongwtew laii jyr kuhux? Bersux iong ciuxjniuw beh kir bongx iacc sax hukongx, qanda' qaqi qex pilyy narnia. Hukongx beh nacc suijai liw bongx iacc sax e diyc?"

(Shurangama Sutra, Volume 2 --28)

The Buddha said, "You say the nature of seeing is causes and conditions. I ask you about that: because you are now seeing, the seeing-nature manifests.  Does this seeing exist because of light?  Does it exist because of darkness?  Does it exist because of emptiness? Does it exist because of solid objects? Ánanda, if light is the cause that brings about seeing, you should not see darkness. If darkness is the cause that brings about seeing, you should not see light.  The same question applies to emptiness and solid objects. Moreover, Ánanda, does the seeing derive from the condition of there being light?  Does the seeing derive from the condition of there being darkness?  Does the seeing derive from the condition of there being emptiness?  Does the seeing derive from the condition of there being solid objects? Ánanda, if it existed because there is emptiness, you should not see solid objects.  If it exists because of there are solid objects, you should not see emptiness:  It would be the same with light or darkness as it would be with emptiness or solid objects. Thus you should know that the essential, enlightened wonderful brightness is due to neither causes nor conditions nor does it arise spontaneously. Nor is it the negation of spontaneity. It is neither a negation nor the denial of a negation. All dharmas are defined as being devoid of any attributes. Now in the midst of them, how can you use your mind to make distinctions that are based on clever debate and technical jargon?  To do that is like grasping at empty space: you only end up tiring yourself out.  How could empty space possibly yield to your grasp?"
 
(楞嚴經卷第二之28)

佛言。汝言因緣。吾復問汝。汝今因見見性現前。此見為復因明有見。因暗有見。因空有見。因塞有見。阿難。若因明有。應不見暗。如因暗有。應不見明。如是乃至因空因塞。同於明暗。復次阿難。此見又復緣明有見。緣暗有見。緣空有見。緣塞有見。阿難。若緣空有。應不見塞。若緣塞有。應不見空。如是乃至緣明緣暗。同於空塞。當知如是精覺妙明。非因非緣。亦非自然。非不自然。無非不非。無是非是。離一切相。即一切法。汝今云何於中措心。以諸世間戲論名相。而得分別。如以手掌撮摩虛空。祇益自勞。虛空云何隨汝執捉。  

Shurangama Qingx (zi-27)

Ananda qongw, "Jitt xee bibiau qnir ee vunxsingr vitdnia m si jurzenn :ee. Guaw dnaxx kingqiur cingcyw si inenn laii snisingg, mrqycc simx iauxx bue bingvik. Beh cingxmng Zulaii, in'enn hyhap ee singwjid, jitt xee iwsur si sniaw?"

(Shurangama Sutra, Volume 2 --27)

Ánanda said, "The nature of this wonderful seeing definitely does not seem to be spontaneous. And so I propose that it is produced from causes and conditions.  But I am not totally clear about this. I now ask the Thus Come One whether this idea is consistent with the nature of causes and conditions."

(楞嚴經卷第二之27)

阿難言。必此妙見。性非自然。我今發明。是因緣生。心猶未明。咨詣如來。是義云何。合因緣性。

Shurangama Qingx (zi-26)

Vuddyy qra Ananda qongw, "Guaw dnaxx iong hongvenrhuad kaisi, qra jinsit qra liw qongw, liw iauxx berdangr liauxgno, iauxx virr hitt jiongw jurzenn ee lunrsuad soxx behik. Ananda! Narr vitdnia si jurzenn :ee, qaidongx tangx cingcyw venrved cud u jit xee jurzenn ee siongwtew dilehh. Liw cniaw quanknuar jitt xee bibiau qycc qngliang ee qnir lairdew, sniaxmic si jurzenn ee siongwtew? Jitt xee qnir ee vunxsingr liac qongbingg jyr jurzenn ee siongwtew? Liac oamr jyr jurzenn ee siongwtew? Liac kongbuu jyr jurzenn ee siongwtew? Iacc si liac satbat jyr jurzenn ee siongwtew? Ananda! Narr liac qongbingg jyr jurzenn ee siongwtew, ingqaix knuar be diyc oamr. Narr qycc liac kongbuu jyr jurzenn ee siongwtew, ingdongx knuar be diyc satbat. Zucuw, simrjiww qra soxu oamr jiaxee siongwtew liahjunw si jurzenn ee siongwtew, anxnex dirr qngliang ee sii, qnir ee vunxsingr dyrr duanrbet ar. Nacc tangx qongw qnir e diyc qongbingg?"

(Shurangama Sutra, Volume 2 --26)

The Buddha told Ánanda, "Now I have instructed you with such expedients in order to tell you the truth, yet you do not awaken to it but mistake what I describe for spontaneity. Ánanda, If it definitely were spontaneous, you should be able to distinguish the substance of the spontaneity. Now you investigate the wonderful bright seeing.  What is its spontaneous aspect?  Is the bright light its spontaneous aspect?  Is darkness its spontaneous aspect?  Is emptiness its spontaneous aspect?  Are solid objects its spontaneous aspect? Ánanda, if its spontaneous aspect consisted of light, you should not see darkness.  Or, if its spontaneous aspect were emptiness, you should not see solid objects.  Continuing in the same way, if its spontaneous aspect were all dark appearances, then, when confronted with light, the seeing-nature should be cut off and extinguished, so how could you see light?"

(楞嚴經卷第二之26)

佛告阿難。我今如是開示方便。真實告汝。汝猶未悟。惑為自然。阿難。若必自然。自須甄明有自然體。汝且觀此妙明見中。以何為自。此見為復以明為自。以暗為自。以空為自。以塞為自。阿難。若明為自。應不見暗。若復以空為自體者。應不見塞。如是乃至諸暗等相以為自者。則於明時。見性斷滅。云何見明。

Shurangama Qingx (zi-25)

Ananda qra Vuddyy qongw, "Sewjunx! Dyrr cincniu huat'ongg soxx qongw :ee, qakdix ee din'enn dirr sibhongx sewqair venwvenr, cingjing, ciangjai, vunxsingr byy snix iarr byy bet. Jex ham' ixjingg Brahmin Kapila soxx qongw hiaxee viwsut ixqip qoo hxex koxhingg soxu guardy soxx qongw u jinsit ee guaw dirr sibhongx muaw siwqer ee lixlun u sniaw jingcax? Sewjunx marr bad dirr Lanka Snuax uirr jit quaw dua diwhui posad qangxsuad ywgi. Liw qongw, 'Hiaxee guardy ciangjai decc qongw si jurzenn :ee. Guaw soxx qongw ee inenn, m si inx hitt xee jancur.' Guaw dnaxx quanknuar jitt xee qakdix ee vunxsingr si jurzenn :ee, byy snix iarr byy bet, ham' itcer hubuu, lamrsamw, qapp dendyr li hng hng. Naxx cincniu m si in'enn, iarr m si inx hitt jiongw jurzenn :ee. Sniaw kuanw kaisi tangx hro guanw be ham zip hitt qrunn siasuad lairdew, tangx did diyc jinsit ee vunxsimx qapp bibiau, bingqngx, qapp u qakdix ee vunxsingr?"

(Shurangama Sutra, Volume 2 --25)

Ánanda said to the Buddha, "World Honored One, it is truly as the Dharma King has said: the condition of enlightenment pervades the ten directions. It is clear and eternal its nature is neither produced nor extinguished.  "How does it differ, then, from the Elder Brahmin Kapila’s teaching of the mysterious truth or from the teaching of the ash-smeared ascetics or from the other externalist sects that say there is a true self which pervades the ten directions? Also, in the past, the World Honored One gave a lengthy lecture on this topic at Mount Lanka for the sake of Great Wisdom Bodhisattva and others: ‘Those externalist sects always speak of spontaneity.  I speak of causes and conditions which is an entirely different frame of reference.’ Now as I contemplate original enlightenment in its natural state, as being neither produced nor extinguished, and as apart from all empty falseness and inversion, it seems to have nothing to do with your causes and conditions or the spontaneity advocated by others.  Would you please enlighten us on this point so we can avoid joining those of deviant views, thus enabling us to obtain the true mind, the bright nature of wonderful enlightenment?"

(楞嚴經卷第二之25)

阿難白佛言。世尊。誠如法王所說。覺緣遍十方界。湛然常住。性非生滅。與先梵志娑毗迦羅。 所談冥諦。及投灰等諸外道種。說有真我遍滿十方。有何差別。世尊亦曾於楞伽山。為大慧等敷演斯義。彼外道等。常說自然。我說因緣。非彼境界。我今觀此覺性自然非生非滅。遠離一切虛妄顛倒。似非因緣。與彼自然。云何開示。不入群邪。獲真實心妙覺明性。

Shurangama Qingx (zi-24)

Vuddyy qongw, "Jitt xee bibiau qycc bingqngx ee qnir qapp soxu kongbuu ee siogdinn iarr si qangrkuanw. Guanvunw si bibiau, bingqngx, busiong potee, cingjing, uanbuanw, qycc jinsit ee simx, suacc lamrsamw qra kuhunx jyr siogdinn qapp kongbuu, ixqip soxx tniax qapp soxx qnir. Kyxviw derr zi xee guec, dycc jit xee si guec, dycc jit xee m si guec? Manjushri! Qanda' u jit xee jinsit ee guec. Diongqanx jurzenn byy junjai si guec iacc m si guec. Soxiw liw dnaxx quanknuar qnir qapp siogdinn, kingqiur jiongxjiongw, jex qiyr jyr bongrsiongw, si berdangr dirr hitt lairdew huntiah cud si iacc m si. An' jinsit, jinglen, bibiau, qycc bingqngx ee simsingr mrjiacc tangx hro liw qra qiw .cud .laii iacc byy qiw .cud .laii."

(Shurangama Sutra, Volume 2 --24)

The Buddha said, "That is how the basic substance of wonderful Bodhi is in terms of emptiness and mundane objects. They are basically misnomers for the wonderful brightness of unsurpassed Bodhi, the pure, perfect, true mind. Our misconception turns them into form and emptiness, as well as hearing and seeing. They are like the second moon: does that moon exist or not? Manjushri, there is only one true moon. That leaves no room for questioning its existence or non-existence. Therefore, your current contemplating of the seeing and the mundane objects and the many observations that entails are all false thoughts. You cannot transcend existence and non-existence while caught up in them. Only the true essence, the wonderful enlightened bright nature is beyond pointing out or not pointing out." 

(楞嚴經卷第二之24)

佛言。此見妙明。與諸空塵。亦復如是。本是妙明無上菩提淨圓真心。妄為色空。及與聞見。如第二月。誰為是月。又誰非月。文殊。但一月真。中間自無是月非月。是以汝今觀見與塵。種種發明。名為妄想。不能於中出是非是。由是真精妙覺明性。故能令汝出指非指。

Shurangama Qingx (zi-23)

"Si anxnex, Sewjunx! Guaw si jinjniar ee Manjushri, byy lingrgua jit xee. Sniaxmih enqor? Narr u lingrgua jitt xee, dyrr u nng xee Manjushri. Mrqycc qimzit guaw m si hitt xee 'm si' ee Manjushri, dirr qidiongx sidjai byy si iacc m si jitt nng xee henrsiong dilehh."

(Shurangama Sutra, Volume 2 --23)

"No, World Honored One: I would be the real Manjushri. There couldn’t be any other Manjushri. Why not? If there were another one, there would be two Manjushris.  But as it is now, I could not be that non-existent Manjushri.  Actually, neither of the two concepts ‘existent’ or ‘non-existent’ applies."

(楞嚴經卷第二之23)

如是世尊。我真文殊。無是文殊。何以故。若有是者。則二文殊。然我今日。非無文殊。於中實無是非二相。

Shurangama Qingx (zi-22)

Vuddyy qra Manjushri qapp dairjiongr qongw, "Sibhongx Zulaii qapp Dua Posad dirr qaqi soxx diamr lehh ee samadhi lairdew, qnir qapp soxx qnir ee enn, ixqip soxx sniu :ee si naxx kongbuu ee huex, vunxdew dyrr byy. Jitt xee qnir qapp enn ee vunxguann si potee bibiau, cingjing, qycc bingqngx ee vunxtew, jnuaxngiu qongw hitt lairdew u si iacc m si dilehh? Manjushri, guaw dnaxx mng liw. Kyxviw liw si Manjushri, lingrgua qycc u jit xee qiyr Manjushri :ee bor? Hitt xee si Manjushri iacc m si?"

(Shurangama Sutra, Volume 2 --22)

The Buddha told Manjushri and the great assembly, "To the Thus Come Ones and the great Bodhisattvas of the ten directions, who dwell in this samadhi, seeing and the conditions of seeing, as well as thoughts regarding seeing, are like flowers in space--fundamentally non-existent. This seeing and its conditions are originally the wonderful pure bright substance of Bodhi.  How could one inquire into its existence or non-existence? Manjushri, I now ask you: Could there be another Manjushri besides you? Or would that Manjushri not be you?"

(楞嚴經卷第二之22)

佛告文殊。及諸大眾。十方如來。及大菩薩。於其自住三摩地中。見與見緣。并所想相。如虛空華。本無所有。此見及緣。元是菩提妙淨明體。云何於中有是非是。文殊。吾今問汝。如汝文殊。更有文殊是文殊者。為無文殊。