Vuddyy qra Ananda qongw, "Qinkir qapp din'aix qang guantauu. Sokvak qapp qaixtuad m si nng hxang. Iwsig ee vunxsingr si hubuu byngiaw :ee, uanzenn kangx huex. Ananda, an' din'aix huad qenwdix, knikib qinkir dyrr u siongwtew. Siongwtew qapp qenwdix longxx byy jursingr, qapp qauknaa ee lodig siysiang. Diwsuw liw jitmaw dirr qenwdix dingxbin qenwlip qenwdix, jex dyrr si bubingg ee vunxguann. Qenwdix dingxbin byy qenwdix, jex jiacc si liappuann byy lrau (huanlyw) jinjniar cingjing ee qingxqair. Anwjnuaw qongw jitt lairdew qycc e ionglap vadd jiongw mihqnia?"
Hitt sii Sewjunx beh qycjaiww suanqangw jitt xee ywgi, dyrr liam jimgensix:
Jinsit vunxsingr, iuxuii si kangx :ee.
Knikib laii snix cud, diwsuw naxx huanwqingw.
Byy soxx jyr, byy snix kiw iacc bet .kir.
Byy sidjai, cincniu kangx huex.
Gengiw bongrjong henxhen soxu jinsit.
Bongrjong qapp jinsit nng xee vnivnii si bongrjong.
Qexngiaw qapp jinsit longxx m si jinsit.
Anwjnuaw tangx qongw qnir diyc soxx qnir :ee?
Hitt diongqanx byy sidjai ee vunxsingr.
Soxiw qongxx naxx cincniu qauqnaa ee lodig.
Pah qad qapp tauw .kuix soxx knikib :ee longxx siysiang.
Singwzinn qapp huanhux soxx qniaa :ee si qang jit diauu lo.
Liw quanknuar qauqnaa hitt lairdew ee vunxsingr.
Kangx qapp u jitt nng xee longxx m si.
Behik amwox dyrr si bubingg.
Kexhuad bingqngx dyrr qaixtuad.
Jiauww sunrsu qra qad tauw .kuix.
Lak xee qad tauw .kuix, jit iarr suar byy .kir.
Suanxdik jit xee uanbuanw tongdat ee qinx,
Jinwzip snex-siw laujuiw vniwjniaa jniawqangw ee qakdix.
Adana si jiokk bibiau iuwzi ee iwsig.
Sipkuir hingsingg juixciangg, cuaclauu.
Kiongqniax jinliw si jinsit iacc qexngiaw suacc hunx be cringx,
Guaw hranw did kaisi enxsuad.
Qaqi ee simx jipsiuw qaqi ee simx.
M si huanwqingw :ee venwsingg huanwsiongw ee hxuad.
Byy kir jipsiuw, lenrr m si huanwqingw :ee iarr suar byy.
M si huanwqingw dy' be snix .cud .laii,
Huanwsiongw ee hxuad beh anwjnuaw e singlip?
Jex qiyr juer Bibiau Lenhuex.
Qimqongx Ongg vyxquir ee qakdix,
Bersux huanwqingw ee samapatti,
Jit diak quw dy' tangx ciauuat co' yc :ee.
U jitt xee Abhidharma (huatmngg),
Qycc u sibhongx Bhagavan,
Tangx jidlo qniaa duiww Nirvana (liappuann) ee mngg .kir.
(Shurangama Sutra, Volume 5 --4)
The Buddha said to Ananda, "The sense organs and the objects are of the same source. The bonds and the release are not two. The nature of the consciousnesses is empty and false; it is like strange flowers in space. Ananda, sense-awareness arises because of the sense objects: the appearance of objects exists because of the sense organs. The appearance and the perception, both devoid of a nature, support each other like intertwining reeds. Therefore, you now base your knowledge on awareness and perception; but that is fundamental ignorance. The absence of a view regarding awareness and perception is Nirvana-the true purity of no outflows. How could there by anything else in the midst of it?"
Then the World Honored One, wishing to restate this meaning, spoke verses, saying:
In the true nature, conditioned things are empty.
They spring from causes, as illusions do.
Things unconditioned neither rise nor cease.
Unreal they are, like flowers in space.
To speak of the false is to reveal the true.
But both the false and the true are false themselves.
If there is neither truth nor untruth,
How can there be perceiver and perceived?
Between them the two in fact have no nature.
Thus they are likened to entwining reeds.
The knots and their release have a common cause.
The sages' and ordinary people's paths are not two.
Regard the nature of the intertwined.
Emptiness, existence both are naught.
Dark confusion is simply ignorance;
Bringing it to light is liberation.
The knots must be untied successively.
When the six are released, even the one ceases to be.
Select an organ preferred for perfect penetration;
Enter the flow and realize proper enlightenment.
Extremely subtle, the Adana consciousness
Makes patterns of habit that flow on in torrents.
Fearing you will confuse the truth with what is not,
I rarely tell you of all this.
With your own mind, you grasp at your own mind.
What is not illusory turns into illusion.
If you don't grasp, there is no non-illusion.
If even non-illusion does not arise,
How can illusory Dharmas be established?
This is called the Wonderful Lotus Flower,
The regal Vajra Gem of Enlightenment.
In this Samapatti that is likened to illusion
Transcend all study instantly.
This Abhidharma, incomparable
Is the single pathway through Nirvana's gate,
Taken by Bhagavans in all the ten directions.
(楞嚴經卷第五之4)
佛告阿難。根塵同源。縛脫無二。識性虛妄。猶如空華。阿難。由塵發知。因根有相。相見無性。同於交蘆。是故汝今知見立知。即無明本。知見無見。斯即涅槃無漏真淨。云何是中更容他物。爾時世尊。欲重宣此義。而說偈言。
真性有為空 緣生故如幻 無為無起滅
不實如空華 言妄顯諸真 妄真同二妄
猶非真非真 云何見所見 中間無實性
是故若交蘆 結解同所因 聖凡無二路
汝觀交中性 空有二俱非 迷晦即無明
發明便解脫 解結因次第 六解一亦亡
根選擇圓通 入流成正覺 陀那微細識
習氣成瀑流 真非真恐迷 我常不開演
自心取自心 非幻成幻法 不取無非幻
非幻尚不生 幻法云何立 是名妙蓮華
金剛王寶覺 如幻三摩提 彈指超無學
此阿毗達磨 十方薄伽梵 一路涅槃門
