Shurangama Qingx (zi-40)

"Ananda, piwlun qongxx u langg kax dax ciuw dax, qui' sinkux longxx diau'iongw suwsi. Hutzenqanx naxx cincniu qra dorsnix longxjongw kngr jit vnix, byy dakkee iarr byy sunrsu. Hitt xee langg byy-en.-byy-qor iong nng xee ciuxjniuw dirr kongdiongx horsiongx syluac. Dirr nng xee ciuxjniuw-diongx snix cud bongrsiongw ee siab, qut, lingw, qapp siyx dingxdingw soxu ee siongr. Qaidongx jaix qamxsiu ee skandha iarr si anxnex. Ananda, jiaxee soxu huanwingw jiapciog, m si an' kongbuu laii, iarr m si an' ciuxjniuw cud. Cincniu anxnex, Anandan, narr an' kongbuu laii :ee, qacc erdangr jiapciog diyc ciuxjniuw, anwjnuaw berdangr jiapciog diyc sinkux? Iarr byy ingdongx si hukongx laii suanxdik beh jiapciog :ee. Narr an' ciuxjniuw cud, ingqaix benw danxtai camcab tongxhap. Qycc in'ui an' ciuxjniuw cud soxx drir, qniwnarr camcab, ciuxjniuw dyrr jaix; qniwnarr hunlii, jiapciog ee qamxsiu dyrr jinwzip. Ciuxqud, ciuxjad, qapp qutcuew ingqaix iarr qakdix diyc jinwzip sii ee jongjig. Vitdnia u jit xee u qakdix ee simx, jaix qamxsiu ee cutzip, jurzenn u jit xee budtew dirr sintew diongqanx decc ongxlaii. Tacc diyhh danxtai camcab tongxhap, jiacc laii qra qiyr juer jiapciog? Soxiw qongxx qaidongx jaix, qamxsiu ee skandha si hubuu bongrsiongw. Ix ee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 2 --40)

"Ánanda, suppose a person’s hands and feet were relaxed and his entire body was in balance. He was unaware of his life-processes to the point that he experienced neither pain nor pleasure. Then for no particular reason that person might rub his hands together creating the illusory sensation of friction and smoothness, cold and warmth, and other sensations. You should be aware that the feeling Skandha is like that. Ánanda, that imaginary contact did not originate in the surrounding air nor did it originate in the palms. In fact, Ánanda, if it had come from the air, since the contact affected the palms, why didn’t it affect the rest of the body?  Nor should the air select what it comes in contact with. If the sensation came from the palms, there would be no need to rub the palms together to experience it. Besides, if it came from the palms, the palms would experience it when joined, but when they were not joined, the sense of contact should return into the palms. And in that case, the arms, wrists, bones, and marrow should also be aware of its course of entry. If you insist that the mind would be aware of is leaving and entering, then the contact would be a thing in itself that came and went in the body. What need would there be to wait for the palms to be joined to experience it and identify it as contact? From this you should understand that the feeling Skandha is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第二之40)

阿難。譬如有人。手足宴安。百骸調適。忽如忘生。性無違順。其人無故。以二手掌。於空相摩。於二手中。妄生澀滑冷熱諸相。受陰當知亦復如是。阿難。是諸幻觸。不從空來。不從掌出。如是阿難。若空來者。既能觸掌。何不觸身。不應虛空。選擇來觸。 若從掌出。應非待合。又掌出故。合則掌知。離則觸入。臂腕骨髓。應亦覺知入時蹤跡。必有覺心。知出知入。自有一物身中往來。何待合知。要名為觸。是故當知。受陰虛妄。本非因緣。非自然性。 

 

Shurangama Qingx (zi-39)

"Ananda, anwjnuaw qongw go skandha vunxguann si Zulaijongr bibiau jinsit jurzuu ee vunxsingr? Ananda, piwlun u langg iong cingjing ee bagjiux quanknuar jinghyy bingqngx ee tnix, qandna' jinghyy kanghux, siwjiuuii byy vadd hxang. Hitt xee langg byy-en.-byy-qor bagjiux byy dngxlunn. Jinn quw kiw pilyy dyrr dirr hubuu-diongx, lingrgua qnir diyc ciongqongg huacaiw, qycc u itcer qongluan bongrsiongw. Qaidongx jaix siktew ee skandha iarr si anxnex. Ananda, soxu ee ciongqongg huacaiw m si an' hubuu laii, iarr m si an' bagjiux cud. Cincniu anxnex, Ananda, narr kanghux an' kanghux cud .laii, qycc an' kanghux zip .kir. Narr u cutzip, dyrr m si hukongx. Hukongx narr m si hukongx, jurzenn be ionglap huacaiw siongwtew hingkiw iacc bedjin. Kyxviw si Ananda ee sintew byy ionglap Ananda. Narr junw an' bagjiuw cud .laii .ee qycc an' bagjiux zip .kir, qacc jitt xee huacaiw an' bagjiux cud .laii, qaidongx e tangx knuar .diyc. Narr erdangr knuar .diyc, huacaiw kir liauw dyrr kangx ar, liammisii dyrr knuar diyc bagjiux. Narr berdangr knuar .diyc, huacaiw cuthen ziakamr kanghux, liammisii qaidongx ziakamr bagjiux. Qycc qnir diyc huacaiw ee sii, bagjiux ingdongx byy virr ziakamr, anwjnuaw qra jinghyy kanghux qiyr juer bagjiux cingbingg? Soxiw qongxx qaidongx jaix siktew ee skandha si hubuu bongrsiongw. Ix ee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 2 --39)

"Ánanda, Why do I say that the five skandhas are basically the wonderful nature of true such-ness, the Treasury of the Thus Come One? Ánanda, suppose a person with clear vision were to gaze at clear bright space. His gaze would perceive only clear emptiness devoid of anything else. Then if that person for no particular reason fixed his gaze, the staring would cause fatigue. Thus in empty space he would see illusory flowers and other illusory and disordered unreal appearances. You should be aware that the form Skandha is like that. Ánanda, those illusory flowers did not originate from space nor did they come from the eyes. In fact, Ánanda, if they came form space, coming from there they should also return to and enter space. But if objects were to enter and leave it, space would not be empty. And if space was not empty, then there would be no room for it to contain the flowers that might appear and disappear, just as Ánanda’s body cannot contain another Ánanda. If the flowers came from the eyes, coming from them, they should also return to the eyes. If the image of flowers originated in the eyes, then they themselves should have vision. If they had vision, when they went out to space, they should be able to turn around and see the person’s eyes. If they didn’t have vision, then in going out, they would obscure space and in returning they would obscure the eyes. But when the person saw the flowers, his eyes should not have been obscured. But on the contrary, isn’t it when we see clear space that our vision is said to be clear? From this you should understand that the form Skandha is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第二之39)

阿難。云何五陰。本如來藏妙真如性。阿難。譬如有人。以清淨目。觀晴明空。唯一晴虛。迴無所有。其人無故。不動目睛。瞪以發勞。則於虛空。別見狂華。復有一切狂亂非相。色陰當知亦復如是。阿難。是諸狂華。非從空來。非從目出。如是阿難。若空來者。既從空來。還從空入。若有出入。即非虛空。空若非空。自不容其華相起滅。如阿難體。不容阿難。若目出者。既從目出。還從目入。即此華性從目出故。當合有見。若有見者。去既華空。旋合見眼。若無見者。出既翳空。旋當翳眼。又見華時。目應無翳。云何睛空。號清明眼。是故當知色陰虛妄。本非因緣。非自然性。 

  

Shurangama Qingx (zi-38)

"Ananda, liw iauxx bue bingvik itcer huhoo siogdinn, soxu huanwingw huar juer siongwtew :ee, hitt sii hitt xui snix cud, suisii dirr hitt xui bedjin. Huanwingw bongrsiongw qiyr juer siongwtew, ix ee vunxsingr si jinsit bibiau u qakdix bingqngx ee tew. Cincniu jitt kuanw simrjiww qaur go skandha, lak zip; an' jap-zi cxur jiww jap-veh qxair. Inenn camcab, snix cud hubuu bongrsiongw. Inenn hunlii, hubuu borsiongw ee miaa qiyr juer bet. Byy huatdo jaix snix, bet, kir, laii jiaxee vunxguann si Zulaijongr (Vudsingr). Bibiau bingqngx suwsiongg dilehh. Byy dinxdang, jiuuii bibiau jinsit jurzuu ee vunxsingr. Dirr vunxsingr suwsiongg jinsit diongqanx beh qiucuw kir, laii, bee, gno, snex, iacc siw, sniaxmih dy' did be diyc."

(Shurangama Sutra, Volume 2 --38)

"Ánanda, you have not yet understood that all the defiling objects that appear, all the illusory, ephemeral phenomena, spring up in the very spot where they also come to an end. Their phenomena aspects are illusory and false, but their nature is in truth the bright substance of wonderful enlightenment. Thus it is throughout, up to the five skandhas and the six entrances, to the twelve places and the eighteen realms; the union and mixture of various causes and conditions account for their illusory and false existence, and the separation and dispersion of the causes and conditions result in their illusory and false extinction. Who would have thought that production and extinction, coming and going are fundamentally the eternal wonderful light of the Thus Come One, the unmoving, all-pervading perfection, the wonderful nature of True Suchness! If within the true and eternal nature one seeks coming and going, confusion and enlightenment, or birth and death, one will never find them.

(楞嚴經卷第二之38)  

阿難。汝猶未明一切浮塵。諸幻化相。當處出生。隨處滅盡。幻妄稱相。其性真為妙覺明體。如是乃至五陰六入。從十二處。至十八界。因緣和合。虛妄有生。因緣別離虛妄名滅。殊不能知生滅去來本如來藏。常住妙明。不動周圓妙真如性。性真常中求於去來迷悟生死。了無所得。 

Shurangama Qingx (zi-37)

Ananda qra Vuddy qongw, "Sewjunx, jiauww guaw cimx sniu :ee, jitt xee bibiau u qakdix ee vunxguann qapp soxu siogdinn ixqip simx ee iwliam iacc quawlu longxx byy camcab."

Vuddyy qongw, "Liw dnaxx qycc qongw qakdix si byy camcab :ee. Guaw qycc mng liw. Jitt xee bibiau jinglen ee quanqnir narr byy camcab, si byy qapp bingqngx camcab iacc si byy qapp oamr camcab? Byy qapp tongtaur camcab iacc si byy satbat camcab? Narr junw m si qapp bingqngx camcab, anxnex quanqnir qapp bingqngx vitdnia u qaiwjiw. Liw cniaw jimjiog knuar. Dyc'ui si bingqngx? Dyc'ui si quanqnir? Quanqnir qapp bingqngx qokk ixx sniaw jyr qaiwjiw? Ananda, narr dirr bingqngx ee venqair byy quanvnir, anxnex dyrr vitdnia byy siy' qaucab, jurzenn m jaix bingqngx siongwtew dirr dyhh. Qaiwjiw beh anwjnuaw singlip? Hitt xee oamr qapp tongtaur, ixqip soxu ee satbat iarr qangrkuanw si anxnex. Qycc, bibiau jinglen ee quanqnir narr byy camcab, si byy qapp bingqngx camcab, byy qapp oamr camcab, byy qapp tongtaur camcab, iacc si byy qapp satbat camcab? Narr byy qapp bingqngx camcab, anxnex quanqnir qapp bingqngx, vunxsingr horsiongx kebew, cincniu hni qapp qngsnuar horsiong byy qaucab. Quanqnir dy' m jaix bingqngx siongwtew dirr dyhh, anwjnuaw laii jingwbingg camcab iacc byy camcab ee dyrliw? Hitt xee oamr qapp tongtaur, ixqip soxu satbat iarr qangrkuanw si anxnex."

(Shurangama Sutra, Volume 2 --37)

"Ánanda said to the Buddha, "World Honored One, as I consider it, the source of this wonderful enlightenment does not mix or unite with any conditioned mundane objects or with mental speculation.  Is that the case?"
"The Buddha said, "Now you want to say that the enlightened nature neither mixes nor unites.  So now I ask you further: as to this wonderful seeing-essence’s neither mixing nor uniting, does it not mix with light?  Does it not mix with darkness?  Does it not mix with penetration?  Does it not mix with solid objects? If it does not mix with light, then there should be a boundary between seeing and light. Examine it closely: At what point is there light?  At what point is there seeing?  Where are the boundaries of the seeing and the light? Ánanda, if there were no seeing within the boundaries of light, then there would be no contact between them, and clearly one would not know what the attributes of light were.  Then how could its boundaries be defined? As to its not mixing with darkness, with penetration, or with any kind of solid object, the principle would be the same. Moreover, as to the wonderful seeing essence’s neither mixing nor uniting, does it not unite with light?  Does it not unite with darkness?  Does it not unite with penetration?  Does it not unite with solid objects? If it did not unite with light, then the seeing and the light would be at odds with each other by their nature, as are the ear and the light, which do not come in contact. Since the seeing would not know what the attributes of light were, how could it determine clearly whether there is union? As to its not uniting with darkness, with penetration, or with any kind of solid object, the principle would be the same."

(楞嚴經卷第二之37)

阿難白佛言。世尊。如我思惟。此妙覺元。與諸緣塵。及心念慮。非和合耶。
佛言。汝今又言覺非和合。吾復問汝。此妙見精非和合者。為非明和。為非暗和。為非通和。為非塞和。若非明和。則見與明。必有邊畔。汝且諦觀。何處是明。何處是見。在見在明。自何為畔。阿難。若明際中必無見者。則不相及。自不知其明相所在。畔云何成。彼暗與通。及諸群塞。亦復如是。又妙見精。非和合者。為非明合。為非暗合。為非通合。為非塞合。若非明合。則見與明。性相乖角。如耳與明。了不相觸。見且不知明相所在。云何甄明合非合理。彼暗與通。及諸群塞。亦復如是。  

Shurangama Qingx (zi-36)

Ananda, liw suizenn dairsingx liauxgno diyc vunxguann u qakdix bibiau bingqngx ee vunxsingr m si inenn iarr m si jurhuad tenzenn, mrqycc iauxx bue bingvik jitt xee u qakdix ee vunxguann m si in'ui camcab iacc byy camcab laii sanxsingx :ee. Ananda, guaw jitmaw qycc iong taujingg ee huandinn siogsu mng liw. Liw dnaxx iauxx uirdiyhh itcer sewqanx bongrsiongw ee camcab ixqip soxu inenn ee vinxsingr qaqi decc gignaiw, sniu be crunx. Beh jingwbingg potesimx si camcab kixinx :ee, anxnex liw jitmaw bibiau cingjing jinglen ee quanqnir si qapp bingqngx camcab iacc si qapp oamr camcab? Si qapp tongtaur camcab iacc si qapp satbat camcab? Narr qapp bingqngx camcab, liw quanknuar qngsnuar, qngsnuar henxhen dirr binrjingg, dyc'ui u camcab quanqnir? Qnir ee siongwtew narr tangx venrved, jabcyr si sniaw hingsiong? Narr junw knuar be diyc, anwjnuaw qongw qnir diyc bingqngx? Narr junw jex dyrr si qnir ee vunxsingr, anwjnuaw qongw qnir diyc qnir ee vunxsingr? Narr qnir ee vunxsingr vitdnia si uanbuanw, dyc'ui qapp bingqngx camcab? Narr bingqngx uanbuanw, dyrr be qapp quanqnir camcab. Quanqnir vitdnia qapp bingqngx byy siyqang. Narr jabcyr dyrr srid kir vinxsngr qapp bingqngx inx miaa ee iwsur. Jabcyr srid kir bingqngx vinxsingr. Qapp bingqngx camcab qycc byy hac lixlo. Hiaxee oamr qapp tongtaur ixqip soxu satbat ee vixzu iarr qangrkuanw si anxnex. Qycjaiww qongw, Ananda, liw jitmaw bibiau cingjing jinglen ee quanqnir si qapp bingqngx camcab iacc si qapp oamr camcab? Si qapp tongtaur camcab iacc si qapp satbat camcab? Narr qapp bingqngx camcab, qaur qaxx amwsii, bingqngx ee siongwtew bet .kir. Jitt xee qnir ee vunxsingr dyrr byy qapp soxu ee oamr camcab. Anwjnuaw qongw knuar diyc oamr? Narr qapp oamr camcab, jitt xee qnir ee vunxsingr byy qapp oamr camcab, si qapp bingqngx camcab, anxnex ingqaix be knuar diyc bingqngx. Qacc be tangx knuar diyc bingqngx, anwjnuaw qongw qapp bingqngx camcab? Liauxqaiw bingqngx m si oamr ee ywgi, hiaxee oamr qapp tongtaur ixqip soxu satbat ee vixzu iarr si qangrkuanw."

(Shurangama Sutra, Volume 2 --36)

"Ánanda, although you have already realized that the wonderful bright fundamental enlightenment is not originated by conditions nor is it originated by spontaneity, you have not yet understood that the source of enlightenment does not originate from mixing and uniting or from a lack of mixing and uniting. Ánanda, now I will once again make use of the mundane objects before you to question you.  You now hold that false thoughts mix and unite with the causes and conditions of everything in the world, and you wonder if the Bodhi mind one realizes might arise from mixing and uniting. To follow that line of thinking, right now, does the wonderful pure seeing-essence mix with light, does it mix with darkness, does it mix with penetration or does it mix with obstructions?  If it mixed with light, then when you looked at light, when light appeared before you, at what point would it mix with your seeing? Given that seeing has certain attributes, what would the altered shape of such a mixture be? If that mixture were not the seeing, how could you see the light?  If it were the seeing, how could the seeing see itself? If you insist that seeing is complete, what room would there be for it to mix with the light?  And if light were complete in itself, it could not unite and mix with the seeing. If seeing were different from light, then, when mixed together, both its quality and the light would lose their identity.  Since the mixture would result in the loss of the light and the quality of seeing, the proposal that the seeing-essence mixes with light doesn’t hold. The same principle applies to its mixing with darkness, with penetration, or with all kinds of solid objects. Moreover, Ánanda, as you are right now, once again, does the wonderful pure seeing-essence unite with light, does it unite with darkness, does it unite with penetration, or does it unite with solid objects? If it united with light, then when darkness came and the attributes of light ceased to be, how could you see darkness since the seeing would not be united with darkness?  If you could see darkness and yet at the same time there was no union with darkness, but rather a union with light, you should not be able to see light. Since you could not be seeing light, then why is it that when your seeing comes in contact with light, it recognizes light, not darkness? The same would be true of its union with darkness, with penetration, or with any kind of solid object."

(楞嚴經卷第二之36)

阿難。汝雖先悟本覺妙明。性非因緣。非自然性。而猶未明如是覺元。非和合生。及不和合。阿難。吾今復以前塵問汝。汝今猶以一切世間妄想和合。諸因緣性。而自疑惑。證菩提心和合起者。則汝今者妙淨見精。為與明和。為與暗和。為與通和。為與塞和。 若明和者。且汝觀明。當明現前。何處雜見。見相可辨。雜何形像。若非見者。云何見明。若即見者。云何見見。必見圓滿。何處和明。若明圓滿。不合見和。見必異明。雜則失彼性明名字。雜失明性。和明非義。彼暗與通。及諸群塞。亦復如是。復次阿難。又汝今者妙淨見精。為與明合。為與暗合。為與通合。為與塞合。若明合者。至於暗時。明相已滅。此見即不與諸暗合。云何見暗。若見暗時。不與暗合。與明合者。應非見明。既不見明。云何明合。了明非暗。彼暗與通。及諸群塞。亦復如是。

   

Shurangama Qingx (zi-35)

"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)

阿難。吾今為汝。以此二事。進退合明。阿難。如彼眾生。別業妄見。矚燈光中所現圓影。雖現似境。終彼見者。目眚所成。眚即見勞。非色所造。然見眚者。終無見咎。例汝今日。以目觀見山河國土。及諸眾生。皆是無始見病所成。見與見緣。似現前境。元我覺明見所緣眚。覺見即眚。本覺明心。覺緣非眚。覺所覺眚。覺非眚中。此實見見。云何復名覺聞知見。是故汝今見我及汝。并諸世間十類眾生。皆即見眚。非見眚者。彼見真精。性非眚者。故不名見。阿難。如彼眾生同分妄見。例彼妄見別業一人。一病目人。同彼一國。彼見圓影。眚妄所生。此眾同分所見不祥。同見業中。瘴惡所起。俱是無始見妄所生。例閻浮提三千洲中。兼四大海。娑婆世界。并洎十方諸有漏國。及諸眾生。同是覺明無漏妙心。見聞覺知虛妄病緣。和合妄生。和合妄死。若能遠離諸和合緣。及不和合。則復滅除諸生死因。圓滿菩提。不生滅性。清淨本心。本覺常住。