Shurangama Qingx (jap-17)

 

"Ananda! Jex narr m si liw, anwjnuaw qongxx sintew e venwcenx? Narr vitzenn si jinsit, liw jnuaw byy diwqag? Liw ee juewhingg-dxir si jit liam suar jit liam longxx byy tingg. Jitt hy amr amr unxbii :ee si derr sir bongrsiongw.

Qycc liw ee jingbii, qongbingg, cingjing qycc byy iydang narr si siongsiongg diamr lehh, sintew dyrr be cuthen knuar, tniax, qamxqag, qapp jaibad. Narr jinjniar si jingbii qapp jinsit, dyrr byy ingqaix u sibkir qapp bongrsiongw. Jnuaxniug linw bad dirr sikzit knuar diyc jit hxang qibiau ee mic, qinglik sror nii, qiwdii longxx byy .kir, au .laii hutzenn qycc knuar diyc jinwjingg hitt hxang qibiau ee mic, qiwdii uanxzenn longxx byy uisid. Jex si jingbii qycc cingjing dirr byy iydang diongx, jit liam suar jit liam sriu jimwlun, je qaxx byy huatdo sngr. Ananda liw qaidongx jaix, jitt hy cingjing m si jinsit. Kyxviw cuaclauu, hng hng knuar naxx cincniu diamrjing, byy qnir diyc qib laujuiw, vingrr m si byy decc lrauu. Jex narr m si  bongrsiongw ee qinguann, jnuaxngiu e u cywgo ee sibquanr? Liw ee lak qinx narr byy kuix-hap horsiongx jok'iong, jitt xee bongrsiongw benw sniu beh dubet. Soxiw liw henrjai soxx knuar, soxx tniax, soxx qamxqag qapp soxx jaibad :ee lairdew, longxx virr sibkir cuanwtongx, dirr jiww cingjing  lairdew, u qapp byy longxx si bongrsiongw. Jingbii ee suuii si derr go jiongw dendyr.

(Shurangama Sutra, Volume 10-17)

Ananda, then why does your body keep changing if these things aren't part of you? And if they are really part of you, then why aren't you aware of them? Your formations skandha continues in thought after thought without cease. It is the fourth kind of false thinking, which is characterized as subtle and hidden."

"Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That's why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking."

(楞嚴經卷第十之17)  

阿難！此若非汝，云何體遷。如必是真，汝何無覺。則汝諸行念念不停，名為幽隱第四妄想。又汝精明湛不搖處，名恒常者。於身不出見聞覺知。若實精真，不容習妄。何因汝等，曾於昔年睹一奇物。經歷年歲，憶妄俱無，於後忽然覆睹前異，記憶宛然，曾不遺失。則此精了湛不搖中，念念受熏，有何籌算。阿難當知。此湛非真。如急流水，望如恬靜，流急不見，非是無流。若非想元，甯受妄習。非汝六根互用開合，此之妄想無時得滅。故汝現在見聞覺知中串習幾，則湛了內罔象虛無，第五顛倒微細精想。