Shurangama Qingx (snax-29)

"Ananda, iwsig ee vunxsingr byy guantauu, si knikib lak jiongw qinkir qapp sikdinn snix cud bongrsiongw. Liw dnaxx siwqer knuar jitt xee huathue lairdew ee singwhenn qapp jiongwsingx, iong bagjiux sui' xee aw kir srunn. Liw ee bagjiux siwqer knuar, cincniu decc knuar qniar-lai, byy hunved kir huntiah. Liw ee iwsig dirr hitt diongx:a sui' xee aw qra piaubingg jixzin. Jitt xee si Manjushri, hitt xee si Purna; jitt xee si Maudgalyayana, hitt xee si Subhuti, qycc hitt xee si Shariputra. Jitt xee iwsig e liauxted e hunhiauw vunxsingr si an' qnir snix .cud .laii .ee, an' siongwtew snix .cud .laii .ee, an' hukongx snix .cud .laii .ee, iacc byy soxx knikib, dudzenn snix .cud .laii .ee? Ananda, narr junw liw iwsig ee vunxsingr si an' qnir snix .cud .laii .ee, dirr byy bingg, amr, ixqiq siktew qapp kanghux, jex sir jiongw longxx byy, dyrr byy liw ee qenwsingr. Qenwsingr dy' byy, an' dyhh snix cud iwsig? Narr junw liw iwsig ee vunxsingr si an' siongwtew snix .cud .laii .ee, m si an' qnir snix .cud .laii .xee. Qacc byy qnir diyc bingg, iarr byy qnir diyc amr. Bingg qapp amr longxx byy knuar qnir, dyrr byy siktew qapp kanghux. Lenrr siongwtew dy' byy, iwsig an' dyhh huad .cud .laii? Narr junw si an' kanghux snix .cud .laii .ee, m si siongwtew, iarr m si qenwsingr. M si qenwsingr dyrr be hunven, jurzenn dyrr berdangr hunhiauw. Bingg, amr, siktew, iacc kanghux, byy siongwtew, soxx knikib :ee dyrr bet .kir. Qenwbunn qakdix byy jit xee tangx anzenn kiarkiw ee soxjai. Diamr jitt xee byy siktew byy kanghux ee soxjai, kangx dyrr qapp byy si qangrkuanw :ee. Narr u, marr m si qapp budtew qangrkuanw. Dyrr junw liw ee iwsig huatsnix .cud .laii, beh anwjnuaw hunved? Narr byy soxx knikib dudzenn snix .cud .laii .ee, jnuaxngiu berdangr dirr zidtauu lairdew lingrgua venrved cud bingguec? Liw qycjaiww siongser, sewzi siongser jimjiog knuar. Qnir tokdiong liw ee bagjiux, bagjiux-jingg ee qxingw cud sxiong. Tangx hunven hingjong vniwjniaa u, byy siongwtew :ee vniwjniaa byy. Cincniu anxnex, jitt xee iwsig si knikib sniaw laii snix .cud .laii .ee? Iwsig uahdang, qenwsingr cingjing, byy-cam.-byy-cab. Qenwbunn qakdix iarr si anxnex. Byy ingqaix qongxx iwsig si jurhuad tenzenn, byy jit xee kixguann. Narr iwsig ee simx vunxdew byy jit xee kixguann, qaidongx jaix liauxted e hunven ee qenwbunn qakdix uanbuanw jingrjig, vunxsingr byy knikib zimrhyy mic laii :ee.Ix qapp hukongx, kangx, de, juiw, huew, qapp hongx hap .kiw .laii qiyr juer cid dua. Ix ee vunxsingr si jinsit uanbuanw, longxx si Zulaijongr, guanvunw byy snix qapp bet. Ananda, liw ee simx cohoo puu puu, berdangr liauxgno qenwbunn, huatsnix cud liauxted hunhiauw. Jiaxee guanvunw si Zulaijongr. Liw ingqaix quanknuar jitt lak ee soxjai iwsig ee simx si qangg iacc u jingcax; si kangx iacc si u, si byy qangg iacc byy jingcax, si byy kangx iacc byy u. Liw guanvunw m jaix dirr Zulaijongr lairdew, iwsig ee vunxsingr bingqngx hunhiauw, qakdix hunbingg si jinx iwsig. Bibiau ee qakdix jigjing, dirr huatqair siwlinn longxx u. Ix vauhamm sibhongx hukongx. 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 --29)

"Ánanda, the nature of consciousness has no source, but is a false manifestation based on the six organs and their corresponding objects. Now, take a look at the entire sagely assembly gathered here. The observations made by your eyes are similar to reflections in a mirror, both being devoid of distinction making. However, your consciousness will systematically identify what is seen: that is Manjushri, that is Purna, there is Maudgalyayana, there is Subhuti, and that one is Shariputra. Does the consciousness, which is aware and knows comes from seeing, from forms, from emptiness, or does it arise suddenly without a cause? Ánanda, if your consciousness came from seeing, then in the absence of the four attributes of brightness, darkness, form, and emptiness, you would not be able to see. Since those attributes would not exist where would your consciousness come form? If your consciousness arose from form rather than form seeing, it would see neither brightness nor darkness. In the absence of brightness and darkness, it would not see form or emptiness, either. Since those attributes would not exist, where would your consciousness come from? If it came from emptiness, it would be neither an appearance nor the seeing. Without seeing, it could not function, being unable to discern brightness, darkness, forms, or emptiness by itself. Without appearances there would be no external conditions, and thus no location where seeing, hearing, awareness, and knowing could be established. Being located at neither of those two places, the consciousness would be empty, as if non-existent. If it did exist, it would not be a phenomenon. Even if you could exercise a consciousness, how would it discern anything. If it suddenly comes forth without a cause, why can’t you discern the moonlight within the sunlight? Investigate this even more carefully, discriminate it in detail, and look into it. The seeing belongs to your eyes; the appearances are considered to be the environment, what has an appearance exists. What lacks appearances does not. What, then, are the conditions that cause the consciousness to come into being? The consciousness moves and the seeing is still; they do not mix and unite. Smelling, hearing, awareness, and knowing are the same way. Nor could the condition of consciousness exist spontaneously without an origin. If the consciousness pertaining to the mind did not come from anywhere, the same would be true of the natures of the seeing, hearing, awareness, and knowing, which are all complete and tranquil and do not come from anywhere. They together with emptiness, earth, water, fire, and wind are together called the seven 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 mind is coarse and shallow, and so you do not perceive that seeing, hearing, and the resulting awareness are Treasury of the Thus Come One. Contemplate these six locations of consciousness to see whether they are identical or different; empty or existent; neither identical nor different; or neither empty nor existent. You still do not realize that in the Treasury of the Thus Come One the nature of consciousness is bright knowing; enlightened brightness is the true consciousness. Wonderful enlightenment is tranquil and pervades the Dharma Realm. It encompasses the emptiness of the ten directions and issues forth from it. How could it have a 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29)

阿難。識性無源。因於六種根塵妄出。汝今遍觀此會聖眾。用目循歷。其目周視。但如鏡中。無別分析。汝識於中次第標指。此是文殊。此富樓那。此目犍連。此須菩提。此舍利弗。此識了知。為生於見。為生於相。為生虛空。為無所因。突然而出。阿難。若汝識性。生於見中。如無明暗及與色空。四種必無。元無汝見。見性尚無。從何發識。若汝識性。生於相中。不從見生。既不見明。亦不見暗。明暗不矚。即無色空。彼相尚無。識從何發。若生於空。非相非見。非見無辨。自不能知。明暗色空。非相滅緣。見聞覺知。無處安立。處此二非。空則同無。有非同物。縱發汝識。 欲何分別。若無所因。突然而出。何不日中。別識明月。汝更細詳。微細詳審。見託汝睛。相推前境。可狀成有。不相成無。如是識緣。因何所出。識動見澄。非和非合。聞聽覺知。亦復如是。不應識緣。無從自出。若此識心。本無所從。當知了別見聞覺知。圓滿湛然。性非從所。兼彼虛空地水火風。均名七大。性真圓融。皆如來藏。本無生滅。阿難。汝心麤浮。不悟見聞。發明了知。本如來藏。汝應觀此六處識心。為同為異。為空為有。為非同異。為非空有。汝元不知。如來藏中。性識明知。覺明真識。妙覺湛然。遍周法界。含吐十虛。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。