Shurangama Qingx (snax-26)

"Ananda, hongx ee vunxsingr byy siongwtew. Drang qapp jing vutciangjai. Liw qniaa zip jingwlangg lairdew dniardnia e dnaxjingw liw ee qasex. Samghati qasex ee snaaxqix huee diyc vnix:a ee langg, dyrr u bibii ee hongx cuex duiww hitt xee langg ee bin .kir. Jitt xee hongx si qasex ee snaaxqix sanxsingx :ee, si hukongx huad .cud .laii .ee, iacc hitt xee langg ee bin qaqi snix :ee? Ananda, jitt xee hongx narr si qasex ee snaaxqix sanxsingx :ee, anxnex liw muax :ee si hongx, jitt niaw snxax e vuex e iyy, ingqaix e vuex lirkuix liw ee sintew. Guaw jinw dirr qangxhuad ee huathue lairdew, snxax diaur lehh. Liw knuar guaw ee snxax, hongx dirr sniaxmih soxjai? Byy ingqaix dirr snxax lairdew u cangr hongx ee soxjai. Narr hukongx snix :ee, liw ee snxax byy dinxdang, hongx byy cuex dinxdang si sniaw indnuax? Kongsingr ciangjai dilehh. Hongx ingdongx suwsiongg e kiw. Narr byy hongx ee sii, hukongx qaidongx bet .kir. Hongx dnia .kir knuar e diyc. Hukongx byy .kir si sniaw hingjong? Narr u snix qapp bet, dyrr berdangr qiyr juer hukongx. Miaa qiyr juer hukongx, anwjnuaw qycc e kiw hongx? Narr hongx si an' hitt xee hro snaaxqix huee .diyc ee langg ee bin sanxsingx :ee, qaidongx iarr e cuex diy liw. Liw qaqi dnaxjingw snxax, anwjnuaw liw dendyww byy hro hongx cuex .diyc? Liw qinxsin jimjiog knuar. Dnaxjingw snxax :ee si liw. Bin sriok hitt xee langg. Hukongx jigjing anzenn, m bad dinxdang. Hongx an' dycc jit xui qoxdong laii jiax? Hongx qapp kongsingr siy' qecdng, byy-cam.-byy-cab. Byy ingqaix qongxx hongx ee vunxsingr jurhuad tenzenn, byy jit xee kixguann. Liw iauxx m jaix dirr Zulaijongr lairdew, hongx ee vunxsingr si jniar kongsingr. Kongsingr si jniar hongx, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, kyxviw liw jit langg siyxkuaw dinxdang diyc snaaxkor dyrr u bibii ee hongx sanxsingx. Dirr huatqair siwqer narr longxx u snaaxqix siyxkuaw kir huee .quer, qui' qoktew sewqanx muaw siwqer longxx u hongx sanxsingx. 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 --26)

"Ánanda, the nature of wind has no substance, and it \s patterns of movement and stillness are erratic. You always adjust your robe as you enter the great assembly. When the corner of your samghati robe brushes the person next to you, the air stirs against that person’s face. Does that wind come from the corner of the Kashaya sash, does it arise from emptiness, or is it produced from the face of the person brushed by the air. Ánanda, if that wind came from the corner of the Kashaya, then you would be clad in the wind, and your kashaya should fly off and leave your body. But my robe remains motionless and hangs straight down as I now speak Dharma in the midst of the assembly. Observing my robe closely, where is the wind in it? The wind could not be stored somewhere in the robe. If the wind arose from emptiness, why wouldn’t there be a brushing motion even when your robe did not move? Since the nature of emptiness is constant, the nature of the wind should be too. And so when the wind stopped, emptiness should also cease to be. The lack of wind can be detected, but what would signify the disappearance of emptiness? If emptiness came and went, it wouldn’t be emptiness. And since it is empty, how can it generate wind? If the wind came from the face of the person it brushed, it would blow upon you, too. Then while you were setting your robe in order, how could it blow backwards upon other people? Upon closer examination, you will find that the robe is set in order by yourself, the face blown by the wind belongs to the person by your side, and the emptiness is tranquil and not involved in movement. So where does the wind come from that blows in this place? The wind and emptiness cannot mix and unite, since they are different from each other. Nor could the wind exist spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of wind is true emptiness and the nature of emptiness is true wind. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, in the same way that you alone shift your robe slightly and the air is stirred, so, too, if a similar movement were made throughout the Dharma Realm, the air would stir everywhere. Since wind can arise throughout the world, how could 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 conscious mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之26)

阿難。風性無體。動靜不常。汝常整衣入於大眾。僧伽梨角動及傍人。則有微風拂彼人面。此風為復出袈裟角。發於虛空。生彼人面。阿難。此風若復出袈裟角。汝乃披風。其衣飛搖。應離汝體。我今說法會中垂衣。汝看我衣。風何所在。不應衣中。有藏風地。若生虛空。汝衣不動。何因無拂。空性常住。風應常生。若無風時。虛空當滅。滅風可見。滅空何狀。若有生滅。不名虛空。名為虛空。云何風出。若風自生被拂之面。從彼面生。當應拂汝。自汝整衣。云何倒拂。汝審諦觀。整衣在汝。面屬彼人。虛空寂然。不曾流動。風自誰方鼓動來此。風空性隔。非和非合。不應風性。無從自有。汝宛不知如來藏中。性風真空。性空真風。清淨本然。周遍法界隨眾生心。應所知量。阿難。如汝一人微動服衣。有微風出。遍法界拂。滿國土生周遍世間。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。