Shurangama Qingx (sir-9)

"Purna, liw qycc mng qongxx, de, juiw, huew, qapp hongx, inx ee vunxsingr uanbuanw hiongtongx, dirr huatqair siwqer longxx u, decc huaigii qongxx juiw qapp huew ee vunxsingr jnuaw be horsiong lingziok siaubet. Liw qycc mng qongxx hukongx qapp soxu dairde dirr huatqair muaw siwqer, be habhyy :ee suacc tangx horsiong ionglap. Purna, piwlun qongxx hukongx, ix ee texsingr vingrr m si quntew ee siongr, suacc byy qurjuat qitax itcer siongwtew kir huathuix. Inhyy e anxnex? Purna, hitt xee hukongx, zidtauu jiyr dyrr bingqngx, hunn dunxjac dyrr oamr, hongx iyy dyrr dinxdang, tnix jnee dyrr dingcingx, juixkir gingg lehh dyrr venr lyy, tosuax jikju dyrr jniaa ohnuaw, juiw cringx dyrr tangx dywjiyr. Liw ee iwsur sniaw kuanw? Cincniu jitt hy qokk hongbin itcer iuxuii ee siongwtew si knikib hiaxee soxx snix :ee, iacc knikib hukongx jiacc u :ee? Narr knikib hiaxee soxx snix :ee, Purna, zidtauu jiyr ee sii qacc zidtauu bingqngx, sibhongx sewqanx vnivnii si zidtauu ee sikcaiw. Anjnuaw kongdiongx qycc qnir diyc ngii ngii ee zidtauu? Narr hukongx si bingqngx :ee, hukongx ingqaix tangx qaqi jiyr qaqi. Anwjnuaw dirr vnuawmii iacc u hunbu ee sii be snix cud qongbingg laii jiauwiau? Qaidongx jaix jitt xee qongbingg m si an' zidtauu iacc hukangx laii :ee, qapp hukongx iacc zidtauu si byy jingcax :ee. Quanknuar .diyc ee siongwtew guandew si bongrsiongw :ee, byy sniaw tangx jixzin suatbingg. Iurqycc beh danxhau hukongx ee huex, dyrr qed jniaa hukongx ee qryw. Anwjnuaw qycc laii mng siongwtew lingziok siaubet ee dyrliw? Quanqnir ee vunxsingr gunvunw jinsit, bibiau bingqngx u qakdix. Bibiau ee qakdix qapp bingqngx ee simsingr si dirr juiw qapp huew jinwjingg dyrr u :ee. Anjnuaw qycc laii mng be horsiong ionglap ee dyrliw? Jinsit bibiau u bingqngx ee qakdix iarr cincniu jitt kuanw."

(Shurangama Sutra, Volume 4 --9)

"Purna, you also asked whether the natures of water and fire would not destroy each other if the natures of earth, water, fire, and wind were all perfectly fused and pervaded the Dharma Realm, and whether space and the great earth would not be incompatible if both pervaded the Dharma Realm. Purna, consider space: its substance is not the various phenomena, yet that does not prevent all phenomena from being included within it. How do we know that? Purna, empty space is bright on a sunny day, and dark when the sky is cloudy. It moves when the wind rises, it is fresh when the sky clears. It is turbid and hazy when the weather is foul, it is obscure when a dust storm breaks out. It casts a bright reflection on a pool of clear water. Do you think these conditioned phenomena come into existence at different places? Are they created from these conditions themselves or is their origin in space. If they arise from these conditions, Purna, then on a sunny day, since the sun is bright, all worlds of the ten directions should take on the form of the sun. Then why, on a sunny day do we see the round sun in the sky? If space is bright, space itself should shine. Then why, when there is a covering of clouds and fog, is no light evident? You should know that the brightness is not the sun, nor space nor other than the space or the sun. The truly wonderful enlightened brightness is the same way."

(楞嚴經卷第四之9)

富樓那。又汝問言。地水火風。本性圓融。周遍法界。疑水火性不相陵滅。又徵虛空及諸大地。 俱遍法界。不合相容。富樓那。譬如虛空。體非群相。而不拒彼諸相發揮。所以者何。富樓那。彼太虛空。日照則明。雲屯則暗。風搖則動。霽澄則清。氣凝則濁。 土積成霾。水澄成映。於意云何。如是殊方諸有為相。為因彼生。為復空有。若彼所生。富樓那。且日照時。既是日明。十方世界同為日色。云何空中更見圓日。若是空明。空應自照云何中宵雲霧之時。不生光耀。當知是明。非日非空。不異空日。觀相元妄。無可指陳。猶邀空華。結為空果。云何詰其相陵滅義。觀性元真。唯妙覺明。妙覺明心。先非水火。云何復問不相容者。真妙覺明亦復如是。