Shurangama Qingx (snax-27)

"Ananda, kongsingr byy hingjong, si knikib siktew jiacc henxbingg huatsnix .cud .laii. Kyxviw Shravasti Sniaxx li hyy jin' hng. Kshatriyas ixqip Brahmans, Vaishyas, Shudras, qiamx Bharadvajas qapp Chandalas dringw soxu inx jiaxee sinx qenwlip jit xee anzenn kiarkiw ee soxjai, kuix jnew qriuu juiw. Qrut jit ciyh cimx ee too .cud .laii, diongx:a dyrr u jit ciyh cimx ee hukongx. Jiauww anxnex, simrjiww qrut jit dxng cimx ee too, diongx:a iauxx tangx u jit dxngx cimx ee hukongx. Hukongx cimx-cenw jiauww qrut .cud .laii ee too jerjiyw u jingcax. Jitt xee hukongx si too snix .cud .laii .ee, si kuix jnew jiacc u :ee, iacc si byy-in.-byy-dnuax qaqi snix .cud .laii .ee? Ananda, narr junw jitt xee hukongx byy-in.-byy-dnuax qaqi sniax .cud .laii .ee, too buerjingrr qrut jinwjingg, anwjnuaw berdangr byy joxgai, suacc qandna' qnir diyc dairde, siwkolenwdngw longxx byy tongtauw. Narr knikib too laii snix .cud .ee, anxnex too ho'ngg qrut .cud .laii  ee sii ingqaix qnir diyc kanghux zip .kir. Narr too singx cud .laii byy kanghux zip .kir .ee, anwjnuaw qongw hukongx si knikib too laii snix .cud .laii .ee? Narr byy cutzip, anxnex ingqaix si hukongx qapp too guanvunw dy' byy jingcax ee enqor. Byy jingcax dyrr si qangrkuanw. Anxnex too ho'ngg qrut .cud .laii ee sii, anwjnuaw hukongx byy ho'ngg qrut .cud .laii? Narr hukongx si u qrut jiacc u .ee, anxnex qrut .cud .laii .ee ingqaix si hukongx m si too. Narr hukongx m si u qrut jiacc u :ee, jid'err qrut dyrr u too qrut .cud .laii,  anwjnuaw qycc qnir diyc kanghux? Liw qycjaiww sniu jimjiog, jimjiog sniu jimjiog knuar. Qrut si iong qorr langg ee ciuw qrut, duer honghiongr unrjuanw. Too in'ui dertow ho'ngg qrut suaw xui. Anxnex jitt xee hukongx si an' dyhh snix .cud .laii .ee? Qrut kanghux, hukongx qapp sidsiongr be horsiong jok'iong, byy-cam.-byy-cab. Byy ingqaix qongxx hukongx si jurhuad tenzenn, byy jit xee kixguann. Narr jitt xee hukongx venwvenr uanbuanw, vunxguann be-dinx.-be-dang, qaidongx jaix qapp henxhen dirr taujingg ee de, juiw, huew, ixqip hongx qiyr juer go dua, vunxsingr si jinsit uabuanw, longxx si Zulaijongr, guanvunw byy snix byy bet. Ananda, qaidongx quanknuar hukongx si cud si zip, iacc byy cud byy zip. Liw juanzenn m jaix dirr Zulaijongr lairdew, qakdix ee vunxsingr si jniar kongsingr. Kongsingr si jniar qakdix, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, kyxviw jit xee jnew hukongx, hukongx snex jit xee jnew. Sibhongx hukongx iarr si anxnex, uanbuanw venwvenr sibhongx. 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 --27)

"Ánanda, the nature of emptiness has no shape; it is only apparent because of form. For instance, Shravasti is far from the river, so when the Kshatriyas, Brahmans, Vaishyas, Shudras, Bharadvajas, Chandalas, and so forth build their homes there, they dig wells seeking water. As a square foot of earth is removed, a square foot of emptiness becomes evident. As ten square feet of earth are removed, ten feet of emptiness become evident. The depth of the emptiness corresponds to the amount of earth removed. Does that emptiness come out of the earth? Or does it exist because of the digging? Or does it arise by itself, without a cause? Ánanda, if that emptiness arose by itself without any cause, why wasn’t it evident even before the earth was dug? All that could be seen was the vast expanse of solid, impenetrable earth. If emptiness came about because of the removal of the earth, then, as the earth was removed, the entering of the emptiness should be visible. If no emptiness entered when the earth was first removed, then how could the emptiness come about because of the removal of the earth? If no removal or entering took place, then there would be no difference between the earth and emptiness. Not being different, they would be the same. In that case, wouldn’t the emptiness be removed from the well along with the earth in the process of digging? If emptiness appeared because of the digging, then the digging would bring out emptiness instead of the earth. If emptiness did not emerge because of the digging, then the digging should only remove the earth. Why, then, do we see emptiness appear as the well is dug? Consider this even more carefully. Look into it deeply, and you will find that the digging comes from the person’s hands engaged in that act, and the earth exists because of its removal from the ground. So what causes the emptiness to appear? The digging and the emptiness, one being substantial and the other insubstantial, are not compatible. They do not mix and unite. Nor could emptiness exists spontaneously without an origin. Although the nature of emptiness is completely pervasive and basically unmoving, you should know that emptiness, earth, water, fire, and wind are called the five elements. Their natures are true, perfectly fused, identical with the Treasury of the Thus Come one, and neither come into being nor cease to be. Ánanda, your mind is murky and confused, and you do not awaken to the fact that the source of the four elements is none other than the Treasury of the Thus Come One . Is the emptiness you see subject to removal or entering or is it not subject to removal or entering? You still do not realize that in the Treasury of the Thus Come One the nature of enlightenment is true emptiness, and the nature of emptiness is true enlightenment. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, wherever there is an empty well, emptiness fills that well. The same is true of emptiness in the ten directions. Since emptiness fills the ten directions, how could there be any fixed place in which it was found? 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27)

阿難。空性無形。因色顯發。如室羅城。去河遙處。諸剎利種。及婆羅門。毗舍。首陀。兼頗羅墮。旃陀羅等。新立安居。鑿井求水。出土一尺。於中則有一尺虛空。 如是乃至出土一丈。中間還得一丈虛空。虛空淺深。隨出多少。此空為當因土所出。因鑿所有。無因自生。阿難。若復此空。無因自生。未鑿土前。何不無礙。唯見大地迴無通達。若因土出。則土出時。應見空入。若土先出無空入者。云何虛空因土而出。若無出入。則應空土元無異因。無異則同。則土出時。空何不出。若因鑿出。則鑿出空。應非出土。不因鑿出。鑿自出土。云何見空。汝更審諦。諦審諦觀。鑿從人手。隨方運轉。土因地移。如是虛空。因何所出。鑿空虛實。不相為用。 非和非合。不應虛空。無從自出。若此虛空。性圓周遍。本不動搖。當知現前地水火風。均名五大。性真圓融。皆如來藏。本無生滅。阿難。汝心昏迷。不悟四大元 如來藏。當觀虛空。為出為入。為非出入。汝全不知如來藏中。性覺真空。性空真覺。清淨本然。周遍法界。隨眾生心。應所知量。阿難。如一井空。空生一井。十方虛空。亦復如是。圓滿十方。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。