Shurangama Qingx (jap-15)

Ananda an’ jyrui vreh kiw. Tniax diyc Vuddyy ee qawsi, ix dingxlew kimqingr hongrqaur, qir diauu lehh byy vangr be qir. Dirr dairjiongr lairdew, ix qycjaiww duiww Vuddyy qongw, “Jiauww Vut soxx qongw, go dxir ee siongwtew lairdew, go jiongw hubuu ee vunxguann si simliam. Guanw jiaxee vingsiongg iauxx bue did diyc Zulaii biser ee kaisi. Jitt go dxir, si dangjee siauduu iacc si jiauww cuwde byy .kir? Jitt go dingg ee qaiwsnuar si sniaw? Dandanx hibang Zulaii huad dua juvix, uirr dairjiongr laii cingjing simx qapp bak, tangx juer buadser itcer jiongwsingx jionglaii ee bagjiux.”

Vuddyy qra Ananda qongw, “Jingbii, jinsit, bibiau qycc qongbingg ee qakdix si uanbuanw cingjing, byy lauu snex-siw qapp jiongxjiongw din’aix qapp uwuer, simrjiww hukongx iarr longxx in’ui bongrsiongw laii snix kiw. Jitt xee guanvunw bibiau, qongbingg, jinsit qycc jingbii ee qakdix, jit xee bongrsiongw dyrr laii snix cud sewqanx ee jiongxjiongw. Kyxviw Yajnadatta, qra ngiaw knuar juer si qaqi. Bongrsiongw guandew byy xinx, si langg dirr bongrsiongw lairdew lip inenn. Langg duiww inenn u behik, qra qiyr juer jursingr. Lenrr hex hukongx dy' huhuanr :ee. In’enn qapp jursingr longxx si jiongwsingx bongrsiongw ee simx decc cunxdok.

(Shurangama Sutra, Volume 10-15)

Ananda then arose from his seat. Having heard the Buddha's instruction, he bowed and respectfully upheld it, remembering every word and forgetting none. Then once more in the great assembly he spoke to the Buddha, "The Buddha has told us that in the manifestation of the five skandhas, there are five kinds of falseness that come from our own thinking minds. We have never before been blessed with such subtle and wonderful instructions as the Tathagata has now given. Further, are these five skandhas obliterated all at the same time, or are they extinguished in sequence? What are the boundaries of these five layers? We only hope the Tathagata, out of great compassion, will explain this in order to purify the eyes and illuminate the minds of those in the great assembly, and in order to serve as eyes for living beings of the future."

The Buddha told Ananda, "The essential, true, wonderful brightness and perfect purity of basic enlightenment does not admit birth and death, nor any mundane defilements, nor even empty space itself. All these are brought forth because of false thinking. The source of basic enlightenment, which is wonderfully bright, true, and pure, falsely gives rise to the material world, just as Yajnadatta became confused about his head when he saw his own reflection. The falseness basically has no cause, but in your false thinking, you set up causes and conditions. But those who are confused about the principle of causes and conditions call it spontaneity. Even empty space is an illusory creation. How much the more so are causes and conditions and spontaneity, which are mere speculations made by the false minds of living beings."

(楞嚴經卷第十之15)  

阿難即從座起。聞佛示誨，頂禮欽奉，憶持無失。於大眾中重覆白佛。如佛所言五陰相中，五種虛妄為本想心。我等平常，未蒙如來微細開示。又此五陰，為並銷除，為次第盡。如是五重，詣何為界。惟願如來發宣大慈。為此大眾清淨心目。以為末世一切眾生，作將來眼。佛告阿難！精真妙明本覺圓淨，非留死生及諸塵垢。乃至虛空，皆因妄想之所生起。斯元本覺妙明真精，妄以發生諸器世間。如演若多，迷頭認影。妄元無因。于妄想中立因緣性。迷因緣者，稱為自然。彼虛空性，猶實幻生。因緣自然，皆是眾生妄心計度。