Shurangama Qingx (sir-10)

"Liw liac hukongx juer bingqngx dyrr u hukongx henxhen. De, juiw, huew, qapp hongx it'id hutsnix bingqngx, dyrr e it'id henxhen. Narr soxu itcer huatsnix bingqngx, soxu itcer dyrr longxx henxhen. Anwjnuaw qongw longxx henxhen? Purna, piwlun dirr jit xee juiw-diongx henxhen cud zidtauu ee ngiaw. Nng xee langg dangjee quanknuar juiw-diongx ee zit. Jit xee qniaa hiongr dangvingg, jit xee qniaa hiongr saivingg, dyrr qokk langg u zitdtauu duer inx nng langg kir. Jit xee dangx jit xee saix, taujingg byy jit xee junxkag ee bogpiaux. Ingqaix be pnaiw mng kiw qongxx zidtauu jit xee, anwjnuaw e duer qokk langg kir? Jit vingg jit xee zidtauu qacc u siangx xee, anwjnuaw qandna' henxhen jit xee? Dirr hukongx bongrsiongw lairdew dngxsec, byy zimrhyy vinsinr iacc jingwqur. Purna, liw iong sikdinn hukongx dirr Zulaijongr lairdew horsiong jingvniar horsiong cniuxduat. Acc Zulaijongr suisii vniwjniaa sikkongx, dirr huatqair siwqer venww muaw. Soxiw qongxx dirr Zulaijongr lairdew, hongx cuex dyrr dinxdang, hukongx dyrr dingcingx, u zit dyrr qongbingg, u hunn dyrr oamr. Jiongwsingx beluan, jybun, uivue qakdix suacc qapp siogdinn camcab, soxiw e huatsnix cud siogdinn ee lygiap jiacc u sewqanx ee siongwtew. Guaw si ixx byy bet byy snix ee bibiau bingqngx qapp Zulaijongr habhyy. Acc Zulaijongr bibiau u qakdix, bingqngx uanbuanw jiywqngx huatqair. Soxiw qongxx dirr Zulaijongr lairdew, jit dyrr si byy hanrliong, byy hanrliong dyrr si jit. Ser lairdew henxhen dua, dua lairdew henxhen ser. Byy venwdong ee dyrdniuu dirr sibhongx sewqair siwqer longxx si. Jit xee srinx dyrr vauhamm sibhongx byy qiongjin ee hukongx. Jitt qix xmngg tangx henxhen vyxquir huat'ongg ee qoktow. Jre dirr bisiyw din'aix lairdew iarr tangx juanw dua huatlunn. Bedduu siogdinn laii qapp qakdix habhyy, soxiw tangx huatsnix jinsit bibiau, u bingqngx qakdix ee vunxsingr. Acc Zulaijongr vunxdew dyrr si bibiau uanbuanw ee simliam, m si simx iarr m si kangx; m si de iarr m si juiw; m si hongx iarr m si huew; m si bagjiux, m si hni, pni, jic, srinx, iacc iwliam; m si siktew, m si snia'imx, pangkuir, kiwbi, bongkab, iacc hxuad; m si ganxsig ee derqair. Cincniu jitt kuanw simrjiww qaur m si iwsig ee derqair. M si bingqngx iacc byy bingqngx, iarr m si bedjin bingqngx iacc byy bingqngx. Cincniu jitt kuanw simrjiww qaur m si lau iacc siw, iarr m si bedjin lau qapp siw. M si kow, m si jip, m si bet, m si dy. M si diwhui, iarr m si did .diyc. M si dana, m si shila, m si virya, m si kshanti, m si dhyana, m si prajna, iarr m si paramita. Cincniu jitt kuanw simrjiww qaur m si tathagata, m si arhat, m si samyaksambodhi, iarr m si parinirvana. M si suwsiongg, m si hiongxhog, m si guaw, iarr m si cingjing. Cincniu jitt kuanw longxx m si knikib sewqanx iacc cud sewqanx ee enqor. Dyrr si qongxx Zulaijongr guandew bingqngx bibiau ee simsingr, dyrr si simx, dyrr si kangx; dyrr si de, dyrr si juiw; dyrr si hongx, dyrr si huew; dyrr si bak, dyrr si hni, pni, jic, srinx, iacc ir; dyrr si siktew, dyrr si snia'imx, pangkuir, kiwbi, bongkab, iacc hxuad; dyrr si ganxsig ee derqair. Cincniu jitt kuanw simrjiww qaur dyrr si iwsig ee derqair. Dyrr si bingqngx qapp byy bingqngx; dyrr si bedjin bingqngx qap byy bingqngx. Cincniu jitt kuanw simrjiww qaur dyrr si lau, dyrr si siw; dyrr si bedjin lau iacc siw; dyrr si kow, dyrr si jip, dyrr si bet, dyrr si dy; dyrr si diwhui, dyrr si did .diyc; dyrr si dana, dyrr si shila, dyrrsi virya, dyrr si kashant, dyrr si dhyana, dyrr si pranjna, dyrr si paramita. Cincniu jitt kuanw simrjiww qaur dyrr si tathagata, dyrr si arhat, samyaksambodhi; dyrr si parinirvana; dyrr si suwsiongg, dyrr si hiangxhog, dyrr si guaw, dyrr si cingcing. Cincniu jitt kuanw longxx si knikib sewqanx iacc cud sewqanx ee enqor. Dyrr si Zulaijongr bibiau bingqngx guanvunw ee simx. Lirkuix driyc qapp m driyc. Dyrr si driyc qapp m driyc. Anwjnuaw sewqanx samqair iuxuii jiongwsingx ixqip cud sewqanx tniax quer jniawhuad qapp knikib qakdix jiaxee ixx soxx jaix ee simx laii cikdok Zulaii busiong potee? Iong sewqanx ee gixgenn inw zip Vut soxx jaix soxx qnir. Kyxviw kimm, henn, qapp givee suizenn u bixbiau ee imsniax, narr byy bibiau ee jnaixlo, quibuew be huad cud sniax. Liw qapp jiongwsingx iarr qangrkuanw si anxnex. Vyxquir ee qakdix qapp jinsit ee simx sui' langg uanbuanw. Cincniu guaw jingxtauu-aw cic .jit .xe, haixinr dyrr huad qngx. Linw ee simliam jid'err giaa kiw, dairsingx dyrr kiw siogdinn ee lygiap. Jex si iu' byy qutlat qriuu busiong qakgno ee dy soxx drir. Tamluann siyxsingg siuhing, did diyc siyw siyw qongqyw dyrr laii buanxjiog."

(Shurangama Sutra, Volume 4 --10)

You recognize space, and space appears. Recognizing earth, water, fire, and wind, each will appear. If all are recognized, all will appear. How can they all appear? Purna, consider the sun’s reflection as it appears in a single body of water. Two people gaze at it, both at the same time. Then one person walks east and the other walks west. Each person, still looking at the water will see a sun go along with him, one to the east, one to the west, while there seems to be no fixed direction for the movement of the sun’s reflection. Don’t belabor the question and ask, ‘If there is one sun, how can it follow both people? Or if the sun is double, why does only one appear in the sky?’ This is just revolving in falseness, because such things cannot be proven. Contemplate how phenomena are ultimately false and cannot be verified. They are like flowers conjured up in space that cannot bear fruit. Why, then, investigate how such phenomena appear and disappear? Contemplate how the nature is ultimately truth and is solely the wonderful enlightened brightness. That wonderful enlightened bright mind originally was neither water nor fire. Why, then, ask about incompatibility? Purna, you think that form and emptiness overcome and destroy one another in the Treasury of the Thus Come One. Thus the Treasury of the Thus Come One appears to you as form and emptiness throughout the Dharma Realm. And so, within it the wind moves, emptiness is still, the sun is bright, and the clouds are dark. The reason for this lies in the delusion of beings who have turned their backs on enlightenment and joined with the defiling dust. Thus, the wearisome defilements come into being and mundane phenomena exist. Based on wonderful understanding that neither ceases to be nor comes into being,  I unite with the Treasury of the Thus Come One. Thus the Treasury of the Thus Come One is the unique and wonderful enlightened brightness, which completely illumines the Dharma Realm. That is why, within it, the one is limitless; the limitless is one. In the small appears the great; in the great appears the small. Unmoving in the Bodhimanda, yet pervading the ten directions, my body contains the ten directions and endless emptiness. On the tip of a single hair appear the lands of the Jeweled Kings. Sitting in a mote of dust, I turn the great Dharma wheel, put an end to defiling dust, and unite with enlightenment, so that true such-ness, the wonderful enlightened bright nature, comes into being. The Treasury of the Thus Come One is the fundamental, wonderful, perfect mind. It is not the mind, nor emptiness, nor earth, nor water, nor wind, nor fire; it is not the eyes, nor the ears, the nose, the tongue, the body, or the mind. It is not form, nor sounds, smells, tastes, objects of touch, or dharmas. It is not the realm of eye-consciousness, nor any other, up to and including the realm of mind-consciousness. It is not understanding, nor ignorance, nor the ending of understanding or ignorance, nor any other, up to and including old age and death and the ending of old age and death. It is not suffering, nor accumulation, nor extinction, nor the Way. It is neither knowing nor attaining. It is not Dana, nor Shila, nor Virya, nor Kshanti, nor Dhyana, nor Prajna, nor Paramita, nor any other: It is not the Tathágata, nor the Arhats, nor Samyak Sambodhi, nor Parinirvana, nor Eternity, nor Bliss, nor True Self, nor Purity. Therefore, it is neither mundane nor transcendental, since the Treasury of the Thus Come One is the wonder of the mind’s primal understanding. It is the mind; it is emptiness, it is earth; it is water; it is wind; it is fire; it is the eyes; it is the ears; the nose, the tongue, the body, and the mind. It is form; it is sounds; smells, tastes, objects of touch, and dharmas. It is the realm of eye-consciousness, and so forth, up to and including the realm of mind-consciousness. It is understanding and ignorance and the ending of understanding and ignorance, and so forth up to and including old age and death and the ending of old age and death. It is suffering; it is accumulation; it is extinction; and it is the Way. It is knowing and attaining. It is Dana; it is Shila; it is Virya; it is Kshanti; it is Dhyana; it is Prajna; and it is Paramita, and so forth, up to and including the Tathágata, the Arhats, Samyak Sambodhi, Parinirvana, Eternity, Bliss, True Self, and Purity. It is both mundane and transcendental, since the Treasury of the Thus Come One is the wonderful understanding of the primal mind. It is apart from identity and negation. It is identity and negation. How can beings in the three realms of mundane existence and the Hearers and Those Enlightened to Conditions at the level of transcendental existence make suppositions about the unsurpassed Bodhi of the Thus Come One with the minds that they know of, or enter the knowledge and vision of the Buddha through the medium of worldly language? Consider lutes, flutes, and guitars. Although those can make wonderful sounds, but if there are no skilled fingers to play them, their music will never come forth. You and all beings are the same way.  The precious, enlightened true mind is perfect in everyone. I apply pressure and the Ocean Impression emits light; you move your mind, and the wearisome defilements spring up. That happens all because you do not diligently seek the unsurpassed enlightened Way, but are fond of the lesser vehicle and are satisfied with little attainment."

(楞嚴經卷第四之10)

汝以空明。則有空現。地水火風。各各發明。則各各現。若俱發明。則有俱現。云何俱現。富樓那。如一水中現於日影。兩人同觀水中之日。東西各行。則各有日隨二人去。一東一西。先無準的。不應難言。此日是一。云何各行。各日既雙。云何現一。宛轉虛妄。無可憑據。富樓那。汝以色空相傾相奪於如來藏。而如來藏隨為色空。周遍法界。是故於中。風動空澄。日明雲暗。眾生迷悶。背覺合塵。故發塵勞。有世間相。我以妙明不滅不生合如來藏。而如來藏唯妙覺明圓照法界。是故於中。一為無量。無量為一。小中現大。大中現小。不動道場。遍十方界。身含十方無盡虛空。 於一毛端現寶王剎。坐微塵裏轉大法輪。滅塵合覺。故發真如妙覺明性。而如來藏本妙圓心。非心非空。非地非水。非風非火。非眼非耳鼻舌身意。非色非聲香味觸法。非眼識界。如是乃至非意識界。非明無明。明無明盡。如是乃至非老非死。非老死盡。非苦非集非滅非道。非智非得。非檀那。非尸羅。非毗梨耶。非羼提。非禪那。非般剌若。非波羅密多。如是乃至非怛闥阿竭。非阿羅訶。三耶三菩。非大涅槃。非常非樂非我非淨。以是俱非世出世故。即如來藏元明心妙。即心即空。即地即水。即風即火。即眼即耳鼻舌身意。即色即聲香味觸法。即眼識界。如是乃至即意識界。即明無明。明無明盡。如是乃至即老即死。即老死盡。即苦即集即滅即道。即智即得。即檀那。即尸羅。即毗梨耶。即羼提。即禪那。即般剌若。即波羅密多。如是乃至即怛闥阿竭。即阿羅訶。三耶三菩。即大涅槃。即常即樂即我即淨。以是俱即世出世故。即如來藏妙明心元。離即離非。是即非即。如何世間三有眾生。及出世間聲聞緣覺。以所知心測度如來無上菩提。用世語言入佛知見。譬如琴瑟箜篌琵琶。雖有妙音。若無妙指終不能發。汝與眾生。亦復如是。寶覺真心各各圓滿。如我按指。海印發光。汝暫舉心。塵勞先起。由不勤求無上覺道。愛念小乘。得少為足。