Shurangama Qingx (snax-26)

"Ananda, hongx ee vunxsingr byy siongwtew. Drang qapp jing vutciangjai. Liw qniaa zip jingwlangg lairdew dniardnia e dnaxjingw liw ee qasex. Samghati qasex ee snaaxqix huee diyc vnix:a ee langg, dyrr u bibii ee hongx cuex duiww hitt xee langg ee bin .kir. Jitt xee hongx si qasex ee snaaxqix sanxsingx :ee, si hukongx huad .cud .laii .ee, iacc hitt xee langg ee bin qaqi snix :ee? Ananda, jitt xee hongx narr si qasex ee snaaxqix sanxsingx :ee, anxnex liw muax :ee si hongx, jitt niaw snxax e vuex e iyy, ingqaix e vuex lirkuix liw ee sintew. Guaw jinw dirr qangxhuad ee huathue lairdew, snxax diaur lehh. Liw knuar guaw ee snxax, hongx dirr sniaxmih soxjai? Byy ingqaix dirr snxax lairdew u cangr hongx ee soxjai. Narr hukongx snix :ee, liw ee snxax byy dinxdang, hongx byy cuex dinxdang si sniaw indnuax? Kongsingr ciangjai dilehh. Hongx ingdongx suwsiongg e kiw. Narr byy hongx ee sii, hukongx qaidongx bet .kir. Hongx dnia .kir knuar e diyc. Hukongx byy .kir si sniaw hingjong? Narr u snix qapp bet, dyrr berdangr qiyr juer hukongx. Miaa qiyr juer hukongx, anwjnuaw qycc e kiw hongx? Narr hongx si an' hitt xee hro snaaxqix huee .diyc ee langg ee bin sanxsingx :ee, qaidongx iarr e cuex diy liw. Liw qaqi dnaxjingw snxax, anwjnuaw liw dendyww byy hro hongx cuex .diyc? Liw qinxsin jimjiog knuar. Dnaxjingw snxax :ee si liw. Bin sriok hitt xee langg. Hukongx jigjing anzenn, m bad dinxdang. Hongx an' dycc jit xui qoxdong laii jiax? Hongx qapp kongsingr siy' qecdng, byy-cam.-byy-cab. Byy ingqaix qongxx hongx ee vunxsingr jurhuad tenzenn, byy jit xee kixguann. Liw iauxx m jaix dirr Zulaijongr lairdew, hongx ee vunxsingr si jniar kongsingr. Kongsingr si jniar hongx, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, kyxviw liw jit langg siyxkuaw dinxdang diyc snaaxkor dyrr u bibii ee hongx sanxsingx. Dirr huatqair siwqer narr longxx u snaaxqix siyxkuaw kir huee .quer, qui' qoktew sewqanx muaw siwqer longxx u hongx sanxsingx. Beh tacc u jit xee qowding ee soxjai? Si srunn giab'enn huatsnix henxhen. Sewqanlangg byy liauxqaiw, liahjunw si inenn qapp jurzensingr. Jex longxx si iwsiksimx hunved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --26)

"Ánanda, the nature of wind has no substance, and it \s patterns of movement and stillness are erratic. You always adjust your robe as you enter the great assembly. When the corner of your samghati robe brushes the person next to you, the air stirs against that person’s face. Does that wind come from the corner of the Kashaya sash, does it arise from emptiness, or is it produced from the face of the person brushed by the air. Ánanda, if that wind came from the corner of the Kashaya, then you would be clad in the wind, and your kashaya should fly off and leave your body. But my robe remains motionless and hangs straight down as I now speak Dharma in the midst of the assembly. Observing my robe closely, where is the wind in it? The wind could not be stored somewhere in the robe. If the wind arose from emptiness, why wouldn’t there be a brushing motion even when your robe did not move? Since the nature of emptiness is constant, the nature of the wind should be too. And so when the wind stopped, emptiness should also cease to be. The lack of wind can be detected, but what would signify the disappearance of emptiness? If emptiness came and went, it wouldn’t be emptiness. And since it is empty, how can it generate wind? If the wind came from the face of the person it brushed, it would blow upon you, too. Then while you were setting your robe in order, how could it blow backwards upon other people? Upon closer examination, you will find that the robe is set in order by yourself, the face blown by the wind belongs to the person by your side, and the emptiness is tranquil and not involved in movement. So where does the wind come from that blows in this place? The wind and emptiness cannot mix and unite, since they are different from each other. Nor could the wind exist spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of wind is true emptiness and the nature of emptiness is true wind. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, in the same way that you alone shift your robe slightly and the air is stirred, so, too, if a similar movement were made throughout the Dharma Realm, the air would stir everywhere. Since wind can arise throughout the world, how could there be any fixed place to which it is confined? Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign their origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之26)

阿難。風性無體。動靜不常。汝常整衣入於大眾。僧伽梨角動及傍人。則有微風拂彼人面。此風為復出袈裟角。發於虛空。生彼人面。阿難。此風若復出袈裟角。汝乃披風。其衣飛搖。應離汝體。我今說法會中垂衣。汝看我衣。風何所在。不應衣中。有藏風地。若生虛空。汝衣不動。何因無拂。空性常住。風應常生。若無風時。虛空當滅。滅風可見。滅空何狀。若有生滅。不名虛空。名為虛空。云何風出。若風自生被拂之面。從彼面生。當應拂汝。自汝整衣。云何倒拂。汝審諦觀。整衣在汝。面屬彼人。虛空寂然。不曾流動。風自誰方鼓動來此。風空性隔。非和非合。不應風性。無從自有。汝宛不知如來藏中。性風真空。性空真風。清淨本然。周遍法界隨眾生心。應所知量。阿難。如汝一人微動服衣。有微風出。遍法界拂。滿國土生周遍世間。寧有方所。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。 

Shurangama Qingx (snax-25)

"Ananda, juiw ee vunxsingr be dniardiy, beh lrauu iacc beh hiyh vutciangjai. Bersux Shravasti Sniaa-diongx ee Kapila, Chakra, Padma, qapp Hasta dingxdingw juui dua qisut srux qiucuw taiwimx jinghuaa iong laii qab behuanwiyc. Jiaxee dairsux dirr guec qngx qaxx naxx zit .sii ee sii ciuw tec u bingjux ee qesix kir srinn guec-diongx-juiw. Jitt xee juiw si an' bingjux lairdew snix .cud .laii .ee, hukongx qaqi u :ee, iacc an' guec laii :ee? Ananda, narr an' guec laii :ee, qycc tangx dirr hng hng hro bingjux cud juiw, soxx qingquer ee ciurnaa qapp cauxbok longxx ingqaix lrauu juiw .cud .laii. U juiw .lrauu .cud .laii, tacc diyhh danxtai bingjux lrauu juiw .cud .laii? Narr byy lrauu juiw .cud .laii, tangx jaix m si an' guec qangr lyc juiw .ee. Narr an' bingjux lairdew snix .cud .laii .ee, anxnex jitt liap binjux ingqaix suwsiongg u juiw lrauu .cud .laii. Tacc diyhh danw vnuawmii kir srinn naxx zit .sii hiacc qngx ee guec ee juiw? Narr an' hukongx snix .cud .laii .xee, hukongx ee vunxsigr byy venqair, juiw qaidongx byy hanrqair. An' langg qaur tnix longxx e hro juiw rimx .kir. Anwjnuaw qycc u tangx dirr juiw nirr, liogde, iacc kongdiongx unrhingg? Liw qycjaiww jimjiog knuar. Guec dirr tnidingw, bingjux ciuw tec lehh. Kngr bingjux ee juixvnuaa guanvunw si langg posed :ee. Juiw an' dyc'ui lrauu qaur jitt xui? Guec qapp bingjux li hng hng, byy-cam.-byy-cab. Byy ingqaix qongxx juiw ee jinghuaa jurhuad tenzenn, byy jit xee kixguann. Liw iauxx m jaix dirr Zulaijongr lairdew, juiw ee vunxsingr si jniar kongsingr. Kongsingr si jniar juiw, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Dirr jit xui tec bingjux, hitt xui dyrr u juiw lrauu .cud .laii. Dirr huatqair siwqer longxx u tec bingjux, sewqanx muaw siwqer longxx u juiw decc lrauu .cud .laii. Qacc dirr sewqanx siwqer longxx u juiw lrauu .cud .laii, beh tacc u jit xee qowding ee soxjai? Si srunn giab'enn huatsnix henxhen. Sewqanlangg byy liauxqaiw, liahjunw si inenn qapp jurzensingr. Jex longxx si iwsiksimx hunved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --25)

"Ánanda, the nature of water is mutable, its flowing and stopping are erratic. Kapila, Chakra, Padma, Hasta, and other great magicians of Shravasti often hold up instruments to the light of the full moon at midnight to extract from it the essence of water to mix with their drugs. Does the water come out of the crystal ball that is used, or does it exist naturally in space? Or does it come from the moon? Ánanda, if the water came from the distant moon, then, water should also flow from all the grasses and trees when the moonlight passes over them on its way to the crystal ball. If it did flow from them, why wait for it to condense on the surface of the crystal ball? Since it does not flow from the trees, then the water clearly cannot descend from the moon. If it came from the crystal ball, then it should flow from the crystal at all times. Why would one have to wait for midnight and the light of the full moon to receive it? If the water came from space, which is by nature boundless, it would flow everywhere until everything between heaven and earth was submerged. How, then, could there still be travel by water, land, and air? Furthermore, upon closer examination you will find that the moon moves through the sky, the crystal ball is held in the hand, and the pan for receiving the eater is put there by someone. So where does the water that flows into the pan come from? The moon and the crystal ball cannot mix and unite, since they are far apart. Nor should the essence of water arise spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of water is true emptiness, and the nature of emptiness is true water. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. A crystal ball can be held up at a certain place, and water will come forth. If crystal balls were held up throughout the Dharma Realm, then throughout the Dharma Realm water would come forth. Since water can come forth throughout the entire world, can there be any fixed place to which it is confined? Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign their 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25)

阿難。水性不定。流息無恒。如室羅城。迦毗羅仙。斫迦羅仙。及砵頭摩。訶薩多等。諸大幻師。求太陰精用和幻藥。是諸師等。於白月晝。手執方諸。承月中水。此水為復從珠中出。空中自有。為從月來。阿難。若從月來。尚能遠方令珠出水。所經林木。皆應吐流。流則何待方諸所出。不流。明水非從月降。若從珠出。則此珠中。常應流水。何待中宵承白月晝。若從空生。空性無邊。水當無際。從人洎天。皆同滔溺。云何復有水陸空行。汝更諦觀。月從天陟。珠因手持。承珠水盤。本人敷設。水從何方。流注於此。月珠相遠。非和非合。不應水精。無從自有。汝尚不知。如來藏中。性水真空。性空真水。清淨本然。周遍法界。隨眾生心。應所知量。一處執珠。一處水出。遍法界執。滿法界生。生滿世間。寧有方所。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。

    

Shurangama Qingx (snax-24)

"Ananda, huexsingr byy ix qaqi, si qiawtog dirr itcer soxx knikib :ee. Liw knuar sniaa-lai iauxx bue jiahvng ee zinqex. Inx beh juxjiac ee sii, ciuw tec dangg-qniar kir qra zidtauu qriuu huew. Ananda, hy juer camcab :ee, dyrr bersux guaw qapp  liw, ixqip jit-cingx nng-vah go-jap xee bikiu qandna' jit qrunn. Jit qrunn suizenn si jit xee, kingqiur ix ee qinvunw, qokk langg u qaqi ee sintew, longxx u cutsir ee jogsnir qapp miazi. Kyxviw qongxx Shariputra si Brahman, Uruvilva si Kasyapa jongjok. Simrjiww Ananda si sriok Gautama ee sner. Ananda, narr junw jitt xee huexsingr in'ui camcab jiacc u. Liw ee ciuw tec qniar dirr zidtauu-kax qriuu huew. Jitt xee huew si an' qniar-lai laii :ee , an' hniarcauw snix .cud .laii .ee, iacc an' zidtauu laii :ee? Ananda, narr an' zidtauu laii :ee, jurzenn tangx siyx liw ciuw-diongx ee hniarcauw. Laii qaur ciurnaa, ingqaix longxx e qra siyx .kir. Narr an' qniar-laii cud .laii .ee, jurenn e an' qniar-lai dyc huew siyx hniarjauw. Anwjnuaw qniar be rngiuu .kir? Knuar liw ciuw tec lehh dy' be siyx ee kuanw. Anwjnuaw e siyx rngiuu .kir lehh? Narr junw si hniarcauw snix :ee, nacc diyhh jiyh zidtauu qapp qniar ee qngx horsiongx lenjiab jiacc laii snix huew? Liw qycc jimjiog knuar. Qniar si kyr ciuw tec lehh. Zidtauu an' tnidingw laii. Hniarcauw vunxdew si toxde huad .cud .laii .ee. Huew an' dyc'ui iulik qaur jiax? Zidtauu qapp qniar horsiongx li hng hng, byy-cam.-byy-cab. Byy ingqaix qongxx jitt xee huexqngx jurhuad tenzenn, byy jit xee kixguann. Liw iuguann m jaix dirr Zulaijongr lairdew, huew ee vunxsingr si jniar kongsingr. Kongsingr si jniar huew, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, qaidongx jaix sewqanlangg dirr jit xui tec qniar, hitt xui dyrr e snix cud huew. Dirr huatqair siwqer longxx tec qniar, sewqanx muaw siwqer longxx u huew decc siyx. Qacc dirr sewqanx siwqer longxx u huew decc siyx, beh tacc u jit xee qowding ee soxjai? Si srunn giab'enn huatsnix henxhen. Sewqanlangg byy liauxqaiw, liahjunw si inenn qapp jurzensingr. Jex longxx si iwsiksimx hutved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --24)

"Ánanda, the nature of fire is devoid of identity, being dependent upon various causes and conditions for its existence. Consider a family in the city that has not yet eaten. When they wish to prepare food, they hold up a brass mirror to the sun, seeking fire. Ánanda, speaking of mixing and uniting, you and I and the twelve hundred and fifty Bhikshus unite a form a community. However, a careful analysis of the community reveals that every member composing it has his own body, family name, clan, and name. For instance, Shariputra is a Brahman, Uruvilva is of the Kasyapa clan, and you, Ánanda, come from the Gautama family. Ánanda, if fire existed because of mixing and uniting, then when your hand holds up the mirror to the sun to seek fire, does the fire come out of the mirror? Does it come out of the moxa tinder? Or does it come from the sun? Ánanda, if the fire came from the sun, then only would it burn the moxa tinder in your hand, but as it came across the groves of trees, it should burn them up as well. Suppose it came from the mirror, since it would come out to the mirror to ignite the moxa tinder, why doesn’t the mirror melt? Yet, as your hand that holds the mirror feels no heat; how could the mirror melt? If the fire came from the moxa tinder, then why would fire be generated only when the bright mirror came into contact with the dazzling light? Furthermore, on closer examination, you will find that the mirror is held in your hands, the sun is high in the sky, and moxa is grown from the ground. So where does the fire come from? The sun and the mirror cannot mix and unite, since they are far apart. Nor can it be that the fire arises spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of fire is true emptiness, and the nature of emptiness is true fire. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, you should know that fire can be generated anyplace where a mirror is held up to the sunlight. If mirrors were held up to the sunlight everywhere in the Dharma Realm, fire would be generated everywhere. Since fire can come forth throughout the whole world, can there be any fixed place to which it is confined? Whatever manifests does so in compliance with karma. Ignorant of that fact, people in 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24)

阿難。火性無我。寄於諸緣。汝觀城中未食之家。欲炊爨時。手執陽燧。日前求火。阿難。名和合者。如我與汝。一千二百五十比丘。今為一眾。眾雖為一。詰其根本。各各有身。皆有所生氏族名字如舍利弗。婆羅門種。優樓頻螺。迦葉波種。乃至阿難。瞿曇種姓。阿難。若此火性。因和合有。彼手執鏡於日求火。此火為從鏡中而出。為從艾出。為於日來。阿難。若日來者。自能燒汝手中之艾。來處林木。皆應受焚。若鏡中出。自能於鏡。出然於艾。鏡何不鎔。紆汝手執。尚無熱相。云何融泮。若生於艾。何藉日鏡光明相接。然後火生。汝又諦觀。鏡因手執。日從天來。艾本地生。火從何方遊歷於此。日鏡相遠。非和非合。不應火光。無從自有。汝猶不知如來藏中。性火真空。性空真火。清淨本然。周遍法界。隨眾生心。應所知量。阿難。當知世人。一處執鏡。一處火生。遍法界執。滿世間起。起遍世間。寧有方所。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。