Shurangama Qingx (zi-34)

"Sniaxmic qiyr jyr ngaqab cihun ee bongrsiongw sialiam? Ananda! Jitt xee Jambudvipa, dukiw duarhaiw ee juiw, diongqanx ee vningiuu liogde u snax-cingx xee jiux. Jniawdiongngx ee dua jiux, dangvingg qapp saivingg liongrqiiog sngr, dua qog dairkair u nng-cingx snax-vah xee. Ijurgua, soxu haiw-diongx ee siyw jiux, hitt diongqanx uree u nng~snax-vah qog, uree jit xee iacc nng xee, simrjiww qaur snax-jap, sir-jap, iacc go-jap qog. Ananda! Narr dirr jitt lairdew u jit xee siyw jiuw jixu nng qog. Qidiongx jit qog ee zinbinn qiongrdongg qamxsiu diyc hiong'og ee giab'enn. Jitt xee toxde ee jiongwsingx knuar diyc soxu itcer pnaiw qetdiau ee qingxsiong, qnir diyc nng xee zidtauu, iacc qnir diyc nng xee guehniuu. Qidiongx simrjiww u qnir diyc sitzit sitguec cincniu gigduar ee hxingg, dngbuexcniu vuex .quer siausid, iacc cud king jiongx jiongw hiong'og ee qingxsiong. Dna'  jitt qog :ee knuar e diyc. Vadd qog ee jiongwsingx jurvunw m bad knur .quer, iarr m bad tniax .quer."

(Shurangama Sutra, Volume 2 --34)

"What is meant by the false view of the collective karma? Ánanda, in Jambudvipa, besides the waters of the great seas, there is level land that forms some three thousand continents. "East and west, throughout the entire expanse of the great continent, there are twenty-three hundred large countries. In the other smaller continents in the seas there may be two or three hundred countries, or perhaps one or two, or perhaps thirty, forty, or fifty. Ánanda, suppose that among them there is one small continent where there are only two countries.  The people of just one of the countries collectively experience evil conditions.  On that small continent, all the people of that country see all kinds of inauspicious omens. "Perhaps they see two suns, perhaps they see two moons, perhaps they see the moon with circles of, or a dark haze, or girdle-ornaments around them (white vapor around it, or half around it); or comets with long rays, or comets with short rays, moving (or "flying") stars, shooting stars, ‘ears’ on the sun or moon, (evil haze above the sun, or evil haze besides the sun), (morning) rainbows, secondary (evening) rainbows, and various other evil signs. Only the people in that country see them.  The beings in the other country never do see or hear anything unusual."

(楞嚴經卷第二之34)

云何名為同分妄見。阿難。此閻浮提。除大海水。中間平陸。有三千洲正中大洲東西括量。大國凡有二千三百。其餘小洲在諸海中。其間或有三兩百國。或一或二至於三十四十五十。阿難。若復此中。有一小洲。祇有兩國。唯一國人。同感惡緣。則彼小洲。當土眾生。睹諸一切不祥境界。或見二日。或見兩月。其中乃至暈適珮玦。彗孛飛流。負耳虹蜺。種種惡相。但此國見。彼國眾生。本所不見。亦復不聞。

Shurangama Qingx (zi-33)

Sniaxmic qiyr jyr qokk giap ee bongrsiongw? Ananda! Kyxviw qongxx sewqanlangg angg bak, bak huex, amwsii qnir diyc dinghuew u lingrgua jit xee ngirkohingg ee ngiaw. Go jiongw sig dingtac. Iwsur decc qongw sniaw? Jitt xee amwsii dinghuew ee qngsnuar soxx henxhen ee ngikohingg ee qngx si dinghuew ee sig iacc si qnir .diyc ee sig? Ananda! Jitt xee narr si dinghuew ee sig, m si bak huex :ee anwjnuaw soxx qnir byy siy' qang? Acc jitt xee ngikohingg ee ngiaw dna' bak huex :ee jiacc knuar e diyc. Narr si quanqnir ee sig, quanqnir ixx jniaa jyr sig, acc hitt xee bak huex :ee soxx qnir .diyc hitt xee ngikohingg ee ngiaw beh qra qiyr jyr sniaw? Qycjaiww qongw, Ananda! Narr jitt xee ngikohingg ee ngiaw lirkuix dinghuew u qaqi junjai, anxnex knuar vnix:a ee vinvangx, vowlii, qapp qixdyh marr e u ngikohingg ee ngiaw cuthen. Narr lirkuix quanqnir qaqi junjai :ee, ingqaix m si iong bagjiux knuar. Anwjnuaw qongw bak huex :ee bagjiux qnir diyc ngikohingg ee ngiaw? Soxiw qongw qaidongx jai'ngiaw, siktew kaksit dirr dinghuew. U bagjiujingr jiacc knuar diyc ngiaw. Ngiaw qapp quanqnir longxx in'ui bak huex. Quanqnir u bangbu m si vnirjingr soxx drir. Jiongqibuew byy ingqaix qongw jitt xee ngiaw si dinghuew iacc si quanqnir, higjiaw dirr hitt lairdew u m si dinghuew iacc m si quanqnir dilehh. Naxx cincniu derr zi guec, m si siongwtew marr m si ngiaw. Sniaxmih enqor? Knuar diyc derr zi xee si liamr bak soxx jyrsingg ee enqor. Soxu u diwhui :ee, byy ingqaix qongw jitt xee liamr bak si qinguann, higjiaw u hingtew iacc byy hingtew. Lirkuix qnir ee vunxsingr m si qnir. Jitt xee le marr si qangrkuanw. Bak huex soxx jyrsingg ee ngiaw, jitmaw beh qongw sniaw si dingx sniaw si qnir? Byhqongxqiyh beh hunved m si dingx iacc m si qnir."

(Shurangama Sutra, Volume 2 --33)

"What is meant by false views based on individual karma? Ánanda, take for example someone who has cataracts on his eyes so that at night he alone sees around the lamp a circular reflection composed of layers of five colors. What do you think?  Are the colors that compose the circle of light that appears around the lamp at night created by the lamp or are they created by the seeing? Ánanda, if the colors were created by the lamp, why is it that someone without the disease does not see the same thing, and only the one who is diseased sees the circular reflection?  If the colors were created by the seeing,, then the seeing would have already become colored; what, then, should the circular reflection that the diseased person sees to be called? Moreover, Ánanda, if the circular reflection were a thing in itself, apart from the lamp, then it should be seen around the folding screen, the curtain, the table, and the mats.  On the other hand, if it had nothing to do with the seeing, the eyes should not see it.  So why does the man with cataracts see the circular reflections with his eyes? Therefore, you should know that in fact the colors originate from the lamp, and the disease of the seeing brings about the reflection.  Both the circular reflection and the faulty seeing are the result of the cataract.  But that which sees the diseased film is not sick.  Thus you should not say that the cause is the lamp or the seeing or neither the lamp nor the seeing. Consider the example of which is neither substantial nor a reflection. This is because the double image of the moon is merely a result of applying pressure on the eyeball. Hence, a wise person would not try to argue that the second moon either has or doesn’t have a form, or that it is apart from the seeing or not apart from the seeing. The same is true in this case: the illusion is created by the diseased eyes.  You cannot say it originates from the lamp or from the seeing: even less can it be said not to originate from the lamp or the seeing."

(楞嚴經卷第二之33)

云何名為別業妄見。阿難。如世間人。目有赤眚。夜見燈光別有圓影。五色重疊。於意云何。此夜燈明所現圓光。為是燈色。為當見色。阿難。此若燈色。則非眚人何不同見。而此圓影。唯眚之觀。若是見色。見已成色。則彼眚人見圓影者。名為何等。復次阿難。若此圓影離燈別有。則合傍觀屏帳几筵。有圓影出。離見別有。應非眼矚。云何眚人目見圓影。是故當知。色實在燈。見病為影。影見俱眚。見眚非病。終不應言是燈是見。於是中有非燈非見。如第二月。非體非影。何以故。第二之觀。捏所成故。諸有智者。不應說言。此捏根元。是形非形。離見非見。此亦如是。目眚所成今欲名誰是燈是見。何況分別非燈非見。

Shurangama Qingx (zi-32)

Hitt sii, Sewjunx linbinw Ananda qapp dairjiongr, dyrr beh qangxsuad Dua Dharani, soxu samadhi bibiau siuhing ee lo. Ix duiww Ananda qongw, "Liw qiwdii jin' hyw laii qongw, dna' qetnix quaw qenwbunn narnia, duiww shamatha jingbii ee quancad, liw ee simx iauxx bue liauxgno. Liw jitmaw jimjiog tniax. Guaw uirr liw hunved qapp kaisi, iarr hro jionglaii soxu u lrau(huanlyw) :ee did diyc Bodhi(potee) ee qongqyw. Ananda! Itcer jiongwsingx e dirr sewqanx lunhuee si in'ui nng jiongw dendyr ee bongrsiongw. Dirr hitt xui huatsingx, hitt sii dyrr u giap decc lunjuanw. Qongxx si dycc nng jiongw bongrsiongw? Jit jiongw si jiongwsingx qokk giap soxx jyrjniaa :ee. Derr zi jiongw si jiongwsingx ngaqab cihunx :ee."

(Shurangama Sutra, Volume 2 --32)

Then the World Honored One, out of pity for Ánanda and the great assembly, began to explain extensively the wonderful path of cultivation for all samadhis of the Great Dharani.
And said to Ánanda, "Although you have a keen memory, it only benefits your extensive learning.  But your mind has not yet understood the subtle secret contemplation and illumination of shamatha.  Listen attentively now as I explain it for you in detail. And cause all those of the future who have outflows to obtain the fruition of Bodhi. Ánanda, all living beings turn in the cycle of rebirth in this world because of two upside-down discriminating false views.  Wherever these views arise, they cause one to revolve through the cycle in accord with their corresponding karma. What are the two views?  The first consists of the false view based on living beings’ individual karma.  The second consists of the false view based on living beings’ collective karma.

(楞嚴經卷第二之32)

爾時世尊。憐愍阿難。及諸大眾。將欲敷演大陀羅尼。諸三摩提。妙修行路。告阿難言。汝雖強記。但益多聞。於奢摩他微密觀照。心猶未了。汝今諦聽。吾當為汝分別開示。亦令將來。諸有漏者。獲菩提果。阿難。一切眾生。輪迴世間。由二顛倒分別見妄。當處發生。當業輪轉。云何二見。一者。眾生別業妄見。二者。眾生同分妄見。

Shurangama Qingx (zi-31)

Ananda qra Vuddyy qongw, "Sewjunx! Vut Sewjunx uirr guanw suanqangw inenn, jurzenn, hyhap ee siongwtew, ixqip byy hyhap ee siongwtew jiaxee ywgi, guanw iuguann bue kuix simkiaur. Acc jitmaw qycc tniax qnir qongxx qnir diyc qnir ee vunxsingr m si qnir, dingvue qetnix gignaiw iubun. Guan liw qongwdai ee juvix sisiar hro guanw dua diwhui ee bak, uirr guanw kaisi sniaw si u qakdix, qongbingg, qycc cingjing ee simx."

Ue qongw suah, ix visiongx lrauu bagsaiw, qnialew liauxau niaxsiu singwjiw.

(Shurangama Sutra, Volume 2 --31)

Ánanda said to the Buddha, "World Honored One, we have still not understood what the Buddha, the World Honored One, has explained for me and for others like me about causes and conditions, spontaneity, the attributes of mixing and uniting, and the absence of mixing and uniting.  And now to hear further that the seeing that can be seen is not the seeing adds yet another layer of confusion. Humbly, I hope that with your vast compassion you will bestow upon us the great wisdom-eye so as to show us the bright pure enlightened mind."

After saying this he wept, made obeisance, and waited to receive the sacred instruction.

 

(楞嚴經卷第二之31)

阿難白佛言。世尊。如佛世尊為我等輩。宣說因緣。及與自然。諸和合相。與不和合。心猶未開。而今更聞見見非見。重增迷悶。伏願弘慈。施大慧目。開示我等覺心明淨。作是語已。悲淚頂禮。承受聖旨。

Shurangama Qingx (zi-30)

"Ananda! Narr byy qngx ee sii qiyr jyr vutqenr, ingqaix knuar be diyc amr. Narr vitdnia qnir e diyc amr, jex dna' si qnir be diyc qngx, anwjnuaw qongw si byy knuar .qnir? Ananda! Narr dirr oamr ee sii in'ui byy qnir diyc qngx, miaa qiyr jyr vutqenr. Dnaxx dirr qngx ee sii, byy qnir diyc amr ee siongwtew, iauxqycc qiyr jyr vutqenr. Jitt nng xee siongwtew longxx qiyr jyr vutqenr. Narr jitt nng xee siongwtew horsiongx vnivuic sna' srer, vingrr m si liw qnir ee vunxsingr jiamrsii byy .kir. Zucuw tangx jaix nng jiongw longxx qiyr jyr qnir, anwjnuaw qongw vutqenr? Soxiw qongxx Ananda, liw jitmaw qaidongx jaix, qnir diyc qngx ee sii, qnir m si qngx; qnir diyc oamr ee sii, qnir m si oamr; qnir diyc kongbuu ee sii, qnir m si kongbuu; qnir diyc satbat ee sii, qnir m si satbat. Jitt sir xee dyrliw singlip, liw ingqaix jaix, qnir diyc qnir ee vunxsingr ee sii, qnir m si qnir, qnir li qnir ee vunxsingr hng hng, qnir berdangr qaur qaxx hiax. Anwjnuaw qycc qongw sniaxmih inenn, jurzenn, iacc hyhap ee siongwtew? Linw jiaxee sniabunn, ehdec byy qenwsig, berdangr tongdat cingjing sit sxiong. Guaw dnaxx qra linw hunwsi. Linw qaidongx jimjiog suniuu. Dirr bibiau ee Bodhi lorsiong m hyw pilyy iawlanw."

(Shurangama Sutra, Volume 2 --30)

"Ánanda, if you say there is no seeing in the absence of light then you should not see darkness.  If in fact you do see darkness, which is just lack of light, how can you say there is no seeing? Ánanda, if, when it is dark, you call that ‘not seeing’ because you do not see light, then since it is now light and you do not see the characteristic of darkness, that should also be called ‘not seeing.’  Thus, both aspects would be called ‘not seeing.’ Although these two aspects counteract each other, your seeing-nature does not lapse for an instant.  Thus you should know that seeing continues in both cases.  How, then, can you say there is no seeing? Therefore, Ánanda, you should know that when you see light, the seeing is not the light.  When you see darkness, the seeing is not the darkness.  When you see emptiness, the seeing is not the emptiness.  When you see solid objects, the seeing is not the solid objects. And by extension of these four facts, you should also know that when you see your seeing, the seeing is not that seeing .  Since the former seeing is beyond the latter, the latter cannot reach it.  Such being the case, how can you describe it as being due to causes and conditions or spontaneity or that it has something to do with mixing and uniting? You narrow-minded Hearers are so inferior and ignorant that you are unable to penetrate through to the purity of ultimate reality.  Now I will continue to instruct you.  Consider well what is said.  Do not become weary or negligent on the wonderful road to Bodhi."

(楞嚴經卷第二之30)

阿難若無明時。名不見者應不見暗。若必見暗。此但無明。云何無見。阿難。若在暗時。不見明故。名為不見。今在明時。不見暗相。還名不見。如是二相。俱名不見。若復二相自相陵奪。非汝見性於中暫無。如是則知二俱名見。云何不見。是故阿難。汝今當知。見明之時。見非是明。見暗之時。見非是暗。見空之時。見非是空。見塞之時。見非是塞。四義成就。汝復應知。見見之時。見非是見。見猶離見。見不能及。 云何復說因緣自然。及和合相。汝等聲聞。狹劣無識。不能通達清淨實相。吾今誨汝。當善思惟。無得疲怠妙菩提路。 

Shurangama Qingx (zi-29)

Ananda qra Vuddyy qongw, "Sewjunx! Bibiau u qakdix ee vunxsingr vitdnia m si rinx iarr m si enn, anwjnuaw Sewjunx suwsiongg qra bikiu qangxsuad qongxx qnir ee vunxsingr u sir jiongw soxx knikib ee in'enn? Iarr dyrr si knikib kongbuu, knikib bingqngx, knikib simx, qapp knikib bak. Jitt xee dyrliw anwjnuaw qongw?"

Vuddyy qongw, "Ananda! Guaw soxx qongw hiaxee sewqanx in'enn si siongwtew, vingrr m si derr id ywgi. Ananda, guaw qycc mng liw. Sewqanlangg decc qongw 'Guaw erdangr qnir .diyc.' Sniaxmic qiyr jyr qnir? Sniaxmic si qnir be diyc?"

Ananda qongw, "Sewqanlangg in'ui zidtauu, guehniuu, iacc dinghuew ee qngx tangx qnir jiongxjiongw ee siongwtew, jex qiyr jyr qnir. Narr byy jitt snax jiongw qngsnuar, dyrr qnir be diyc."

(Shurangama Sutra, Volume 2 --29)

Ánanda said to the Buddha, "If the nature of the wonderful enlightenment has neither causes nor conditions then why does the World Honored One always tell the bhikshus that the nature of seeing derives from the four conditions of emptiness, brightness, the mind, and the eyes?  What does that mean?"
The Buddha said, "Ánanda, what I have spoken about causes and conditions in the mundane sense does not describe the primary meaning. Ánanda, I ask you again: people in the world say, ‘I can see.’  What is that ‘seeing’?  And what is ‘not seeing’?"
Ánanda said, "The light of the sun, the moon, and lamps is the cause that allows people in the world to see all kinds of appearances: that is called seeing.  Without these three kinds of light, they would not be able to see."

(楞嚴經卷第二之29)

阿難白佛言。世尊。必妙覺性。非因非緣。世尊云何常與比丘。宣說見性具四種緣。所謂因空因明。因心因眼。是義云何。佛言。阿難。我說世間諸因緣相。非第一義。阿難。吾復問汝。諸世間人。說我能見。云何名見。云何不見。阿難言。世人因於日月燈光。見種種相。名之為見。若復無此三種光明。則不能見。

Shurangama Qingx (zi-28)

Vuddyy qongw, "Liw decc qongw in'enn. Guaw qycc mng liw. Liw dnaxx in'ui knuar, qnir ee vunxsingr jiacc dirr binrtaujingg henxhen. Jitt xee qnir ee vunxsingr si in'ui u qngsnuar jiacc u qnir, iacc si u oamr jiacc u qnir? In'ui kongbuu jiacc u qnir, iacc si satbat jiacc u qnir? Ananda! Narr in'ui u qngsnuar jiacc u qnir, ingdongx knuar be diyc oamr. Narr in'ui u oamr jiacc u qnir, ingdongx knuar be diyc qngsnuar. Zucuw, simrjiww qaur in'ui kongbuu iacc satbat jiacc u qnir, dyrliw ham' in'ui qngsnar iacc oamr siysiang. Qycjaiww qongw, Ananda! Jitt xee qnir ee vunxsingr si knikib qngsnuar jiacc u qnir, iacc si knikib oamr jiacc u qnir? Knikib kongbuu jiacc u qnir, iacc si knikib satbat jiacc u qnir? Ananda! Narr knikib kongbuu jiacc u qnir, ingdongx knuar be diyc satbat. Narr knikib satbat jiacc u qnir, ingdongx knuar be diyc kongbuu. Zucuw, simrjiww qaur knikib qngsnuar iacc oamr, dyrliw ham' knikib kongbuu iacc satbat siysiang. Qaidongx jaix jitt hy jingbii, bibiau, qycc qongbingg ee qnir m si rinx, marr m si enn; m si jurzenn, marr berdangr qongw m si jurzenn; berdangr qongw m si iacc si, marr berdangr qongw si iacc m si. Qra itcer siongwtew siawli dyrr si itcer henrsiong ee vunxsingr. Liw jitmaw anwjnuaw dirr hitt lairdew, iongrsimx-qewqaur sewqanx hiaxee cinwcaiw hy miaa ee siongwtew laii jyr kuhux? Bersux iong ciuxjniuw beh kir bongx iacc sax hukongx, qanda' qaqi qex pilyy narnia. Hukongx beh nacc suijai liw bongx iacc sax e diyc?"

(Shurangama Sutra, Volume 2 --28)

The Buddha said, "You say the nature of seeing is causes and conditions. I ask you about that: because you are now seeing, the seeing-nature manifests.  Does this seeing exist because of light?  Does it exist because of darkness?  Does it exist because of emptiness? Does it exist because of solid objects? Ánanda, if light is the cause that brings about seeing, you should not see darkness. If darkness is the cause that brings about seeing, you should not see light.  The same question applies to emptiness and solid objects. Moreover, Ánanda, does the seeing derive from the condition of there being light?  Does the seeing derive from the condition of there being darkness?  Does the seeing derive from the condition of there being emptiness?  Does the seeing derive from the condition of there being solid objects? Ánanda, if it existed because there is emptiness, you should not see solid objects.  If it exists because of there are solid objects, you should not see emptiness:  It would be the same with light or darkness as it would be with emptiness or solid objects. Thus you should know that the essential, enlightened wonderful brightness is due to neither causes nor conditions nor does it arise spontaneously. Nor is it the negation of spontaneity. It is neither a negation nor the denial of a negation. All dharmas are defined as being devoid of any attributes. Now in the midst of them, how can you use your mind to make distinctions that are based on clever debate and technical jargon?  To do that is like grasping at empty space: you only end up tiring yourself out.  How could empty space possibly yield to your grasp?"
 
(楞嚴經卷第二之28)

佛言。汝言因緣。吾復問汝。汝今因見見性現前。此見為復因明有見。因暗有見。因空有見。因塞有見。阿難。若因明有。應不見暗。如因暗有。應不見明。如是乃至因空因塞。同於明暗。復次阿難。此見又復緣明有見。緣暗有見。緣空有見。緣塞有見。阿難。若緣空有。應不見塞。若緣塞有。應不見空。如是乃至緣明緣暗。同於空塞。當知如是精覺妙明。非因非緣。亦非自然。非不自然。無非不非。無是非是。離一切相。即一切法。汝今云何於中措心。以諸世間戲論名相。而得分別。如以手掌撮摩虛空。祇益自勞。虛空云何隨汝執捉。