Shurangama Qingx (snax-25)

"Ananda, juiw ee vunxsingr be dniardiy, beh lrauu iacc beh hiyh vutciangjai. Bersux Shravasti Sniaa-diongx ee Kapila, Chakra, Padma, qapp Hasta dingxdingw juui dua qisut srux qiucuw taiwimx jinghuaa iong laii qab behuanwiyc. Jiaxee dairsux dirr guec qngx qaxx naxx zit .sii ee sii ciuw tec u bingjux ee qesix kir srinn guec-diongx-juiw. Jitt xee juiw si an' bingjux lairdew snix .cud .laii .ee, hukongx qaqi u :ee, iacc an' guec laii :ee? Ananda, narr an' guec laii :ee, qycc tangx dirr hng hng hro bingjux cud juiw, soxx qingquer ee ciurnaa qapp cauxbok longxx ingqaix lrauu juiw .cud .laii. U juiw .lrauu .cud .laii, tacc diyhh danxtai bingjux lrauu juiw .cud .laii? Narr byy lrauu juiw .cud .laii, tangx jaix m si an' guec qangr lyc juiw .ee. Narr an' bingjux lairdew snix .cud .laii .ee, anxnex jitt liap binjux ingqaix suwsiongg u juiw lrauu .cud .laii. Tacc diyhh danw vnuawmii kir srinn naxx zit .sii hiacc qngx ee guec ee juiw? Narr an' hukongx snix .cud .laii .xee, hukongx ee vunxsigr byy venqair, juiw qaidongx byy hanrqair. An' langg qaur tnix longxx e hro juiw rimx .kir. Anwjnuaw qycc u tangx dirr juiw nirr, liogde, iacc kongdiongx unrhingg? Liw qycjaiww jimjiog knuar. Guec dirr tnidingw, bingjux ciuw tec lehh. Kngr bingjux ee juixvnuaa guanvunw si langg posed :ee. Juiw an' dyc'ui lrauu qaur jitt xui? Guec qapp bingjux li hng hng, byy-cam.-byy-cab. Byy ingqaix qongxx juiw ee jinghuaa jurhuad tenzenn, byy jit xee kixguann. Liw iauxx m jaix dirr Zulaijongr lairdew, juiw ee vunxsingr si jniar kongsingr. Kongsingr si jniar juiw, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Dirr jit xui tec bingjux, hitt xui dyrr u juiw lrauu .cud .laii. Dirr huatqair siwqer longxx u tec bingjux, sewqanx muaw siwqer longxx u juiw decc lrauu .cud .laii. Qacc dirr sewqanx siwqer longxx u juiw lrauu .cud .laii, 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 hunved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --25)

"Ánanda, the nature of water is mutable, its flowing and stopping are erratic. Kapila, Chakra, Padma, Hasta, and other great magicians of Shravasti often hold up instruments to the light of the full moon at midnight to extract from it the essence of water to mix with their drugs. Does the water come out of the crystal ball that is used, or does it exist naturally in space? Or does it come from the moon? Ánanda, if the water came from the distant moon, then, water should also flow from all the grasses and trees when the moonlight passes over them on its way to the crystal ball. If it did flow from them, why wait for it to condense on the surface of the crystal ball? Since it does not flow from the trees, then the water clearly cannot descend from the moon. If it came from the crystal ball, then it should flow from the crystal at all times. Why would one have to wait for midnight and the light of the full moon to receive it? If the water came from space, which is by nature boundless, it would flow everywhere until everything between heaven and earth was submerged. How, then, could there still be travel by water, land, and air? Furthermore, upon closer examination you will find that the moon moves through the sky, the crystal ball is held in the hand, and the pan for receiving the eater is put there by someone. So where does the water that flows into the pan come from? The moon and the crystal ball cannot mix and unite, since they are far apart. Nor should the essence of water arise spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of water is true emptiness, and the nature of emptiness is true water. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. A crystal ball can be held up at a certain place, and water will come forth. If crystal balls were held up throughout the Dharma Realm, then throughout the Dharma Realm water would come forth. Since water can come forth throughout the entire 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 of the world are so deluded as to assign their 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25)

阿難。水性不定。流息無恒。如室羅城。迦毗羅仙。斫迦羅仙。及砵頭摩。訶薩多等。諸大幻師。求太陰精用和幻藥。是諸師等。於白月晝。手執方諸。承月中水。此水為復從珠中出。空中自有。為從月來。阿難。若從月來。尚能遠方令珠出水。所經林木。皆應吐流。流則何待方諸所出。不流。明水非從月降。若從珠出。則此珠中。常應流水。何待中宵承白月晝。若從空生。空性無邊。水當無際。從人洎天。皆同滔溺。云何復有水陸空行。汝更諦觀。月從天陟。珠因手持。承珠水盤。本人敷設。水從何方。流注於此。月珠相遠。非和非合。不應水精。無從自有。汝尚不知。如來藏中。性水真空。性空真水。清淨本然。周遍法界。隨眾生心。應所知量。一處執珠。一處水出。遍法界執。滿法界生。生滿世間。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。