"Ananda, cincniu liw soxx qongw :ee (de, huew, juiw, hongx) sir dua inenn camcab, huatsnix binghen sewqanx jiongxjiongw venwhuar. Ananda, narr junw hitt sir dua ee vunxsingr vingr be camcab, dyrr berdangr qapp soxu jabbut puewhyy. Kyxviw hukongx be qapp soxu ee siktew camcab puewhyy. Narr junw camcab, qapp siktew dangjee kiw venwhuar, an' tauu jiww buew horsiongx kansingg, snix-bet siy' suar. Snix liauxua siw .kir, siw liauxau qycc snix. Snix qycc snix, siw qycc siw, bersux dngxsec ee huexlunn, m bad u hiyckunr ee sijun. Ananda,cincniu juiw vniwjniaa vingx, vingx huedngw venr juiw. Liw quanknuar de. Codang :ee si dairde, iuwnngw :ee si biser ee din'aix, biser qaur linqin hukongx din'aix hiacc ser. Huntiah inx qik biser siktew venqair ee siongr si cid xui soxx jyrjniaa :ee. Qycjaiww huntiah linqin hukongx din'aix dyrr si sidjer kanghux ee vunxsingr. Ananda, narr jitt xee linqin ee hukongx din'aix tangx huntiah juer hukongx, qaidongx jaix hukongx snix cud siktew ee siongr. Liw dnaxx mng qongxx, inenn camcab ee enqor snix cud sewqanx soxu venwhuar ee siongr. Liw cniaw quanknuar jitt xee linqin hukongx din'aix si iong quiw xee hukongx camcab laii juewjniaa :ee? Byy ingqaix linqin hukongx din'aix habsingg linqin hukongx din'aix. Qycjaiww linqin hukongx din'aix huntiah qaur kanghux :ee si iong quiw xee siktew ee siongr? Narr sikdinn habsingg hukongx, sikdinn camcab ee sii, camcab ee sikdinn dyrr m si kanghux. Narr kanghux camcab ee sii, camcab kanghux dyrr m si sikdinn. Siktew iauxx erdangr huntiah. Kanghux beh anwjnuaw camcab? Liw guandew m jaix Zulaijongr lairdew sikdinn vunxjniaa si kongsingr. Kongsingr si jinsit ee siksiongr, vunxzenn cingjing. Siwlinn huatqair venww de longxx si. Duer jiongwsingx snix cud simsingr, huanxingr soxx qamdix ee hunliong, jiauww giab'enn laii huatsnix binghen. Sewqanlangg byy liauxqaiw, liahjunw si inenn ixqip jurhuad tenzenn. Jex longxx si iwsig ee simliam hunvet kir qewsngr cikliong soxx drir. Jiaxee qandna' si jit quaw gensuu qongxhuad, longxx byy sidjer iwgi."
(Shurangama Sutra, Volume 3 --23)
"Ánanda, according to what you say, the mixing and uniting of the four elements can be discovered in the myriad transformations of all mundane phenomena. Ánanda, if the natures of those elements did not mix and unite, then they could not combine with other elements, just as empty space cannot combine with forms. If the natures of those elements do not mix and unite, they are themselves transformations in a never-ending process of bringing each other into being. The continuation of comings into being and ceasing to be, of births and deaths, of deaths and births is like the unbroken wheel of flame that appears when a torch is spun in a circle. Ánanda, the process is like water becoming ice and ice turning into water again. Consider the nature of earth: its coarsest aspect is the earth itself; its subtlest aspect is a mote of dust, which at its smallest would be a particle of dust bordering on emptiness. If one divided one of those particles of dust that is barely form to begin with into seven parts and then split one of those parts, emptiness itself would be arrived at. Ánanda, if a particle of dust bordering on emptiness can be divided to arrive at emptiness, it should be that emptiness can give rise to form. Just now you asked if mixing and uniting doesn’t bring about all mundane transformations. You should carefully consider how much emptiness mixes and unites with itself to arrive at a single particle of dust bordering upon emptiness. Such a particle could not be composed of other particles of dust bordering upon emptiness. Moreover, since particles of dust bordering upon emptiness can be reduced to emptiness, of how many particles of such form would emptiness be composed? When those particles of form mass together, a mass of form does not make emptiness; when emptiness is massed together, a mass of emptiness does not make form. Besides, although form can be divided, how can emptiness be massed together? You still have not realized that in the Treasury of the Thus Come One, the nature of form is true emptiness and the nature of emptiness is true form. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words.
(楞嚴經卷第三之23)
阿難。如汝所言四大和合。發明世間種種變化。阿難。若彼大性。體非和合。則不能與諸大雜和。猶如虛空。不和諸色。若和合者。同於變化。始終相成。生滅相續。生死死生。生生死死。如旋火輪。未有休息。阿難。如水成冰。冰還成水。汝觀地。麤為大地。細為微塵。至鄰虛塵。析彼極微色邊際相。七分所成。更析鄰虛。即實空性。阿難。若此鄰虛。析成虛空。當知虛空。出生色相。汝今問言。由和合故。出生世間諸變化相。汝且觀此一鄰虛塵。用幾虛空。和合而有。不應鄰虛。合成鄰虛。又鄰虛塵。析入空者。用幾色相。合成虛空。若色合時。合色非空。若空合時。合空非色。色猶可析。空云何合。汝元不知如來藏中。性色真空。性空真色。清淨本然。周遍法界。隨眾生心。應所知量。循業發現。世間無知。惑為因緣。及自然性皆是識心。分別計度。但有言說。都無實義。
