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。