Shurangama Qingx (jap-16)

"Ananda! Jaix bongrsiongw an' dyhh snix kiw, dyrr tangx qongw bongrsiongw si inenn soxx snix cud :ee. Narr bongrsiongw byy guantauu, beh qongw bongrsiongw si inenn soxx snix cud :ee dyrr be tongx. Hyhongr m jaix jitt xee dyrliw :ee, inx cuicig si jursingr. Soxiw Zulaii qra linw kexhuad qongxx go dxir ee vunw xinx qangrkuanw si bongrsiongw.

Liw ee sintew si verbuw ee liamrtauu laii snix cud. Liw ee simx narr byy jit xee liamrtauu, dyrr be in'ui liamrtauu laii snix cud sniwmia. Cincniu guaw jinwjingg soxx qongw, sniu diyc cor ee bi, cuir-lai e snix cud nxua. Sniu diyc vreh quann, kadew dyrr qamxqag sngx, mrqycc henrjingg vingrr byy snuakamr iarr byy sngx mic. Liw ee sintew vitdnia marr si hubongr :ee, narr byy, cuiwnua zuhyy in’ui qongw diyc cor dyrr snix .cud .laii. Soxiw liw qaidongx jaix, liw henrjai qenqor ee siksinx si derr id bongrsiongw.

Dyrr cincniu jiax soxx qongw, sniu diyc vreh quann, dyrr tangx hro liw ee hingttew jinjniar qamxsiu diyc sngx qapp siab. In'ui sniu laii snix cud qamxsiu, e ingxhiongw diyc siktew. Liw dnaxx henrjingg ee sriu-dxir, hnuahiw logsiu, byy air koxsiu, jitt nng jiongw qamxsiu decc qauter. Huhuanr ee qongbingg si derr zi bongrsiongw.

Liw ee liamrtauu tangx cesaiw liw ee siksinx. Sintew ham' liamrtauu byy qang lui, liw ee sintew inhyy virr liamrtauu cesaiw, diwsuw kir liac jiongxjiongw ee siongwtew? Jid'err sniu dyrr e cruw hingtew, kir ham' liamrtauu siong’ingr. Cnew ee sii e sniu, kunr ee sii e binbang. Zucuw liw ee liamrtauu e iydang huhuanr ee henrsiong. Jitt hy hiongtongx si derr snax bongrsiongw.

Venwhuar ee quewdingg dauc dauc aw amwdiongx ee ijuanw. Jingxqah qapp taujangx venr dngg, huickir suex, bin ziauu, zid’ia siy’ vaixter longxx byy diwqag.

(Shurangama Sutra, Volume 10-16)

"Ananda, if you perceive the arising of falseness, you can speak of the causes and conditions of that falseness. But if the falseness has no source, you will have to say that the causes and conditions of that falseness basically have no source. How much the more is this the case for those who fail to understand this and advocate spontaneity. Therefore, the Tathagata has explained to you that the fundamental cause of all five skandhas is false thinking."

"Your body's initial cause was a thought on the part of your parents. But if you had not entertained any thought in your own mind, you would not have been born. It is by means of thought that life is perpetuated. As I have said before, when you call to mind the taste of vinegar, your mouth waters. When you think of walking along a precipice, the soles of your feet tingle. Since the precipice doesn't exist and there isn't any vinegar, how could your mouth be watering at the mere mention of vinegar, if it were not the case that your body came from falseness? Therefore, you should know that your present physical body is brought about by the first kind of false thinking, which is characterized by solidity."

"As described earlier, merely thinking about a high place can actually cause your body to tingle and ache. Due to that cause, feelings arise and affect your physical body, so that at present you pursue favorable feelings and are repelled by adverse feelings. These two kinds of feelings that compel you are brought about by the second kind of false thinking, which is characterized by illusory clarity."

"Once your thoughts arise, they can control your body. Since your body is not the same as your thoughts, and yet, why is it that your body follows your thoughts and engage in every sort of grasping at objects? A thought arises and the body grasps in response to the thought. When you are awake, your mind thinks. When you are asleep, you dream. Thus your thinking is stirred to perceive false situations. This is the third kind of false thinking, which is characterized by interconnectedness."

"The metabolic processes never stop; they progress through subtle changes: your nails become long, your hair grows, your energy wanes, and your skin becomes wrinkled. By day and by night the processes continue, and yet you never wake up to them.

(楞嚴經卷第十之16)  

阿難！知妄所起，說妄因緣。若妄元無，說妄因緣元無所有。何況不知，推自然者。是故如來與汝發明，五陰本因，同是妄想。汝體先因父母想生。汝心非想，則不能來想中傳命。如我先言心想醋味，口中涎生。心想登高，足心酸起。懸崖不有。醋物未來。汝體必非虛妄通倫。口水如何因談醋出。是故當知，汝現色身，名為堅固第一妄想。即此所說臨高想心，能令汝形真受酸澀。由因受生，能動色體。汝今現前順益違損，二現驅馳，名為虛明第二妄想。由汝念慮，使汝色身。身非念倫，汝身何因隨念所使。種種取像。心生形取，與念相應。寤即想心。寐為諸夢。則汝想念搖動妄情，名為融通第三妄想。化理不住，運運密移。甲長髮生，氣銷容皺。日夜相代，曾無覺悟。