Shurangama Qingx (snax-28)

"Ananda, qnir ee qaksingr byy qakdix, si knikib siktew qapp kanghux jiacc u :ee. Kyxviw liw jitmaw dirr Jeta Ciurnaa, jaixsii bingqngx, honghunx amr amr. Setsuw dirr vnuawmii, vec guec dyrr qngx, ox guec dyrr amr. Anxnex bingg qapp amr dingxdingw si knikib qnir laii juer huntiah. Jitt xee qnir qapp bingg-amr siongwtew ixqip hukongx si ittew iacc m si itter? Si qangrkuanw iacc byy qangrkuanw? Si u jingcax iacc byy jingcax? Ananda, jitt xee qnir narr qapp bingg-amr ixqip hukong guanvunw si ittew :ee, anxnex bingg qapp amr nng xee siongwtew longxx bedbongg. Amr ee sijun byy bingg, bingg ee sii byy amr. Narr qapp amr si ittew :ee, bingqngx ee sii, qnir ee vunxsingr dyrr bedbongg. Narr vitzenn qapp bingqngx si ittew :ee, amr ee sii qaidongx bet .kir. Bet .kir, anwjnuaw qycc qongw qnir diyc bingg iacc qnir diyc amr? Narr bingg qapp amr ee texsingr byy qangg, qnir ee vunxsingr byy snix iacc bet. Ittew ee qongxhuad dyrr be singlip. Narr junw jitt xee qnir ee jingbiau qapp bingg-amr m si ittew. Liw lirkuix bingg, amr, qapp hukongx, huntiah qnir ee vunxguann si sniaw hingjong? Lirkuix bingg, lirkuix amr, ixqip lirkuix hukongx, jitt xee qnir ee vunxguann dyrr qapp qux ee mox ham' tor ee qag qangrkuanw, longxx byngiaw :ee. Bingg, amr, qapp hukongx, jitt snax hxang longxx byy qangg. An' dyhh qenwlip qnir ee qaksingr? Bingg qapp amr si duiwhuanw :ee. Anwjnuaw tangx qongw qangrkuanw? Lirkuix jitt snax hxang, guanvunw dy' sniaxmih longxx byy. Anwjnuaw qongw inx byy qangg? Huntiah kanghux qapp huntiah qnir ee vunxsingr. Inx vunxguann si byy vniqair. Anwjnuaw qongw inx byy qangg? Qnir amr iacc qnir bingg, qnir ee vunxsingr byy qaixii. Anwjnuaw qongw byy jingcax? Liw qycjaiww jimjiog knuar, sewzi siongser knuar. Jimjiog sniu, jimjiog knuar. Bigqngx an' Zidtauu laii. Oamr duer ox guec laii. Tongtaur sriok hukongx. Satbat sriok dairde. Cincniu jitt kuanw qnir ee jingbiau si knikib sniaw laii snix .cud .laii .ee? Qnir ee vunxsingr si u qakdix, kanghux ee vunxsingr si longxx byy :ee. Byy-cam.-byy-cab. Byy ingqaix qongxx qnir ee jingbiau si jurhuad tenzenn, byy jit xee kixguann. Narr qnir ee vunxsingr e tniax e jaix, venwvenr uanbuanw, vunxguann be-dinx.-be-dang, qaidongx jaix byy vniqair be dinxdang ee hukongx qapp e drang e iyy ee de, juiw, huew, qapp hongx hap .kiw .laii qiyr juer lak dua. Ix ee vunxsingr si jinsit uabuanw, longxx si Zulaijongr, guanvunw byy snix iacc bet. Ananda, liw ee simsingr dimdunn, berdangr qamxgno liw ee qenwbunn qakdix guanvunw si Zulaijongr. Liw qaidongx quanknuar jitt xee qenwbunn qakdix si snix iacc si bet; si qangg iacc si u jingcax; si byy snix iacc byy bet; si byy qangg iacc byy jingcax. Liw bad m jaix dirr Zulaijongr lairdew, qnir ee vunxsingr bingqngx u qakdix, qaksingr jingbiau hunbingg tangx knuar qnir. Ix guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Kyxviw jit xee qnir ee qinkir dirr huatqair siwqer longxx u. Tniax, pnri, damx, bongkab, qapp bongkab ee qakdix iarr si anxnex, bibiau ee qonglingg knuar hen hen. Dirr huatqair siwlingg longxx u, 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 --28)

"Ánanda, the seeing-awareness does not perceive by itself. It depends upon form and emptiness for its existence. You are now in the Jeta Grove where you see the brightness of the morning and the darkness of the evening. Deep in the night you see brightness when the moon arises and darkness are discerned by the seeing. Is the seeing identical in substance with brightness, darkness, or emptiness, or are they not of the same substance? Are they the same and yet different, or are they neither the same nor different? Ánanda, suppose seeing shared a single substance with brightness, darkness, or emptiness. Darkness and brightness cancel each other out. When it is dark, there is no light; when it is light, there is no darkness. If seeing were one with darkness, it would cease to exists in brightness; if it were one with brightness, it would cease to exist in darkness? Since it would cease to exists, how could it perceive both brightness and darkness? If brightness and darkness differ from each other and that seeing has neither existence nor ceasing to exist how can it be of the same substance with brightness and darkness? If the essence of seeing were not of one substance with brightness and darkness, and you were separate from light, darkness, and emptiness, then what shape and appearance would the source of the seeing have? In the absence of darkness, brightness, and emptiness, the seeing would be the same as fur on a tortoise or horns on a hare. How could there be seeing without the presence of the three attributes of brightness, darkness, and emptiness? How could the seeing be one with darkness and brightness since they are opposites? Yet, how could it be different from these three attributes, since in their absence there would be no seeing? How could the seeing not be one with emptiness, since no boundary exists between them? But how could the seeing not differ from emptiness, since the seeing remains unchanged, regardless of whether it is perceiving brightness or darkness? Examine this in even greater detail, investigate it minutely, consider and contemplate it carefully. The light comes from the sun and darkness from the new moon; penetration belongs to emptiness, and solidity returns to the earth, so where does the essence of seeing arise from? Seeing has awareness while emptiness is inanimate: they do not mix and unite. Nor could the essence of seeing arise spontaneously without an origin. If the natures of seeing, hearing, and knowing are pervasive and unmoving, you should know that the stable, boundless emptiness, together with the unstable elements such as earth, water, fire, and wind, are together known as the six elements. Their natures are true, perfectly fused, identical with the Treasury of the Thus Come One, and fundamentally devoid of coming into being and ceasing to be. Ánanda, your nature is so submerged that you have not realized that your seeing, hearing, awareness, and knowing are basically the Treasury of the Thus Come One. Contemplate seeing, hearing, awareness, and knowing to see whether they are subject to coming into being and ceasing to be; whether they are identical or different; whether they are not subject to coming into being and ceasing to be; and whether they are neither identical nor different. You still do not realize that in the Treasury of the Thus Come One the nature of seeing is enlightened brightness, the essence of enlightenment is bright seeing. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Just as the eyes capacity to see pervades the Dharma Realm, so, too, do the capacities to hear, smell, taste, make contact, and know. All those capacities are glorious, magnificent qualities. Since they pervade the Dharma Realm and fill all emptiness in the ten directions, how could they be found in any fixed location? Whatever manifests does so in compliance with karma. Ignorant of that fact, people of 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 conscious mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之28)

阿難。見覺無知。因色空有。如汝今者在祇陀林。朝明夕昏。設居中宵。白月則光黑月便暗。則明暗等。因見分析。此見為復與明暗相。并太虛空。為同一體。為非一體。或同非同。或異非異。阿難。此見若復與明與暗。及與虛空。元一體者。則明與暗。二體相亡。暗時無明。明時無暗。若與暗一。明則見亡。必一於明。暗時當滅。滅則云何。見明見暗。若明暗殊。見無生滅。一云何成。若此見精。與暗與明。非一體者。 汝離明暗。及與虛空。分析見元。作何形相。離明離暗。及離虛空。是見元同。龜毛兔角。明暗虛空。三事俱異。從何立見。明暗相背。云何或同。離三元無。云何或異。分空分見。本無邊畔。云何非同。見暗見明。性非遷改。云何非異。汝更細審微細審詳。審諦審觀。明從太陽。暗隨黑月。通屬虛空。壅歸大地。如是見精。因何所出。見覺空頑。非和非合。不應見精。無從自出。若見聞知。性圓周遍。本不動搖。當知無邊不動虛空。并其動搖地水火風。均名六大。性真圓融。皆如來藏。本無生滅。阿難。汝性沉淪。不悟汝之見聞覺知。本如來藏。汝當觀此見聞覺知。為生為滅。為同為異。為非生滅。為非同異。汝曾不知如來藏中。性見覺明。覺精明見。清淨本然。周遍法界。隨眾生心。應所知量。如一見根。見周法界。聽嗅嘗觸覺觸覺知。妙德瑩然。遍周法界。圓滿十虛。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。