Shurangama Qingx (sir-35)

Ananda qra Vuddyy qongw, "Sewjunx, dyrr cincniu Vuddyy qongw :ee, knikib de huad qakdix ee simx beh qriuu ciangjai dilehh, diyhh qapp qongqyw ee derui qapp bingbok u siy' duiwingr. Sewjunx, kyxviw qongqyw lairdew, Bodhi (potee), Nirvana (liappuann), Jinsit Zucuw, Vudsingr, Amala-Consciousness, Kangx Zulaijongr, qapp Dua Uanbuanw Qniar-Diwhui. Jitt cid jiongw bingbok, bingcingx suizenn u hunvet, cingjing uanbuanw, texsingr qenqor, bersux qimqongx ongg, ciangjai dilehh be pnaiw. Narr qnir qapp tniax lirkuix bingg, amr, drang, jing, tongx, qapp trad, quibuew si byy texsingr. Dyrr cincniu simliam lirkuix taujingg hiaxee sikdinn, qinwvunw dyrr byy soxx u. Anwjnuaw qra jit xee quibuew e dngrbet :ee knuar juer siulen ee in'iuu laii beh did diyc Zulaii cid jiongw ciangjai dilehh ee qongqyw? Narr lirkuix bingg-amr, qnir vitqingr si kangx. Dyrr cincniu byy taujingg hiaxee sikdinn, simlaim ee jursingr dyrr e bet .kir. Jing'au laihuee jimjiog cuisniu qiujingr, guaw zinruii vunxdew dyrr byy guaw simx qapp guaw simx ee soxjai. Narr anxnex, beh qra sniaw dongwjuer in'iuu laii qriuu did bysiong qakdix? Zulaii jinwjingg qongw cingjing, jingbii, uanbuanw, qapp ciangjai. Jex ue uivue jinsit, jiongqibuew e venwjyr vutqed ee lunrsuad. Anwjnuaw tangx qongw Zulaii si qongw jinsit ue :ee? Brang liw sur dua juvix qra gunw jiaxee guduu jipdiok :ee kaisi."

(Shurangama Sutra, Volume 4 --35)

Ánanda said to the Buddha, "World Honored One, as the Buddha has said, ‘The resolve for enlightenment on the cause-ground which seeks the eternal must be in mutual accord with the ground of fruition. World Honored One, the ground of fruition is Bodhi; Nirvana: True Suchness; the Buddha Nature; the Amala-Consciousness; the Empty Treasury of the Thus Come One; the great Perfect Mirror-Wisdom. But although it is called by these seven names, it is pure and perfect; its substance is enduring, like royal vajra, eternal and indestructible. If the seeing, hearing, and the rest are ultimately devoid of substance apart from light and darkness, movement and stillness, and penetration and obstruction and the rest then they would be like thoughts which, apart from immediate sense-objects, do not exist at all. How could an ultimate Annihilationism like that be a cause by which one cultivates in the hope of obtaining the Thus Come Ones’ seven-fold eternal fruition? World Honored One, if seeing is ultimately empty apart from light and darkness, just as thoughts cease of themselves in the absence of any immediate sense object. Then my comparisons become circular, and no matter how carefully I search, there seems to be no such thing as my mind or what pertains to it. Just what should be used to seek the Unsurpassed Enlightenment? The Thus Come One previously referred to a tranquil essence, perfect and eternal. His present contradiction defies belief and is resort to idle theorizing. How can the Thus Come One’s words be true and actual? I only hope the Buddha will let fall his great compassion and instruct us who do not understand and who are holding on tightly."

(楞嚴經卷第四之35)

阿難白佛言。世尊。如佛說言。因地覺心。欲求常住。要與果位名目相應。世尊。如果位中。菩提。 涅槃。真如。佛性。菴摩羅識。空如來藏。大圓鏡智。是七種名。稱謂雖別。清淨圓滿。體性堅凝。如金剛王。常住不壞。若此見聽。離於明暗動靜通塞。畢竟無 體。猶如念心。離於前塵。本無所有。云何將此畢竟斷滅以為修因。欲獲如來七常住果。世尊。若離明暗。見畢竟空。如無前塵。念自性滅。進退循環。微細推求。 本無我心及我心所。將誰立因求無上覺。如來先說湛精圓常。違越誠言。終成戲論。云何如來真實語者。惟垂大慈。開我蒙悕。