Shurangama Qingx (sir-3)

Vuddyy qongw, "Purna, dyrr cincniu liw soxx qongw :ee, 'Vunxzenn cingjing, anwjnuaw dudzenn snix cud snuax, hyy, qapp dairde?' Liw vingsiongg qamxx byy tniax Zulaii decc suanqangw qongxx qakdix ee guansingr si bibiau bingqngx, vunxguann ee qakdix bingqngx bibiau?"

Purna qongw, "U, Sewjunx. Guaw suwsiongg tniax diyc Vuddyy suanqangw jitt xee ywgi."

Vuddyy qongw, "Liw qongw qakdix bingqngx, si ix ee guansingr bingqngx jiacc qra qiyr juer qakdix, iacc si qakdix byy bingqngx jiacc qra qiyr juer bingqngx ee qakdix?"

Purna qongw, "Narr jitt xee byy bingqngx :ee qiyr juer u qakdix :ee, anxnex dyrr byy sniaw tangx bingvik :ee ar."

Vuddyy qongw, "Narr byy soxx bingvik, dyrr byy bingqngx ee qakdix. U soxx bingvik :ee m si qakdix, byy soxx bingvik :ee dyrr m si bingqngx. Byy binghen qycc iarr m si qakdix guandew jigjing bingqngx ee singr. Qakdix ee guansingr vitdnia si bingqngx. Narr bongrsiongw junw jyr bingqngx ee qakdix, jitt xee qakdix dyrr m si bingqngx :ee. Knikib bingqngx soxx qenwlip :ee, qacc si knikib bongrsiongw qenwlip :ee, dyrr e snix cud bongrsiongw ee linglik. Dirr byy qangg iacc byy jingcax lairdew, dudzenn hingsingg jingcax. Hitt xee jingcax qycc snix cud jingcax. Knikib jingcax, siy' qangg jurr anxnex qenwlip. Siy' qangg qapp jingcax huatsnix binghen, knikib jex, byy qangg byy jingcax qycjaiww qenwlip. Cincniu anxnex ziauxluan, horsiong danxtai snix cud lyhuann. Lyhuann quw .laii huatsnix din'aix. Jursinx siongwtew lyy lyy be cringx, an' jex inw kiw dinsiok ee lykow qapp huanlyw. Jinxkiw dyrr jniaa jyr sewqair, jigjing dyrr jniaa jyr hukongx. Hukongx junw jyr si qangg, sewqair junw jyr si u jingcax. Inx vingrr m si qangg iacc u jingcax jiacc sidjai si iuxuii ee hxuad."

(Shurangama Sutra, Volume 4 --3)

The Buddha said, "Purna, you have asked why in fundamental purity the mountains, the rivers, and the great earth suddenly arise. Have you not often heard the Thus Come One expound upon the wonderful light of the enlightened nature and the bright wonder of fundamental enlightenment?"
Purna said, "Yes, World Honored One, I have often heard the Buddha expound upon that subject."
The Buddha said, "You speak of understanding enlightenment; does the nature understand and is that called enlightenment? Or does enlightenment initially lack understanding and so you speak of understanding enlightenment?"
Purna said, "If a lack of understanding is called enlightenment, then there would be no understanding at all."
The Buddha said, "If there were no understanding at all, then there could be no understanding of enlightenment. If understanding is added, then that is not enlightenment. If understanding is not added, then there’s no understanding. But a lack of understanding or ignorance is not the lucid bright nature of enlightenment. The nature of enlightenment certainly includes understanding. It’s redundant to speak of understanding enlightenment. Enlightenment is not a kind of understanding. Understanding sets up an objective realm. Once that objective realm is set up, your false subjective state arises. Where there was neither sameness nor difference, suddenly difference appears. What differs from that difference becomes sameness. Once sameness and difference mutually arise, and due to them, what is neither the same nor different is created. This turmoil eventually brings about weariness. Prolonged weariness produces defilement. The combination of these in a murky turbidity creates afflictions with respect to wearisome defilements. The world comes about through this arising; the lack of any arising becomes emptiness. Emptiness is sameness; the world, difference. Those that have neither difference nor sameness become conditioned dharmas."

(楞嚴經卷第四之3)

佛言。富樓那。如汝所言。清淨本然。云何忽生山河大地。汝常不聞如來宣說。性覺妙明。本覺明妙。

富樓那言。唯然。世尊。我常聞佛宣說斯義。

佛言。汝稱覺明。為復性明。稱名為覺。為覺不明。稱為明覺。

富樓那言。若此不明名為覺者。則無所明。

佛言。若無所明。則無明覺。有所非覺。無所非明。無明又非覺湛明性。性覺必明。妄為明覺。覺非所明。因明立所。所既妄立。生汝妄能。無同異中。熾然成異。異彼所異。因異立同。同異發明。因此復立無同無異。如是擾亂。相待生勞。勞久發塵。自相渾濁。由是引起塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。