Shurangama Qingx (snax-26)

"Ananda, hongx ee vunxsingr byy siongwtew. Drang qapp jing vutciangjai. Liw qniaa zip jingwlangg lairdew dniardnia e dnaxjingw liw ee qasex. Samghati qasex ee snaaxqix huee diyc vnix:a ee langg, dyrr u bibii ee hongx cuex duiww hitt xee langg ee bin .kir. Jitt xee hongx si qasex ee snaaxqix sanxsingx :ee, si hukongx huad .cud .laii .ee, iacc hitt xee langg ee bin qaqi snix :ee? Ananda, jitt xee hongx narr si qasex ee snaaxqix sanxsingx :ee, anxnex liw muax :ee si hongx, jitt niaw snxax e vuex e iyy, ingqaix e vuex lirkuix liw ee sintew. Guaw jinw dirr qangxhuad ee huathue lairdew, snxax diaur lehh. Liw knuar guaw ee snxax, hongx dirr sniaxmih soxjai? Byy ingqaix dirr snxax lairdew u cangr hongx ee soxjai. Narr hukongx snix :ee, liw ee snxax byy dinxdang, hongx byy cuex dinxdang si sniaw indnuax? Kongsingr ciangjai dilehh. Hongx ingdongx suwsiongg e kiw. Narr byy hongx ee sii, hukongx qaidongx bet .kir. Hongx dnia .kir knuar e diyc. Hukongx byy .kir si sniaw hingjong? Narr u snix qapp bet, dyrr berdangr qiyr juer hukongx. Miaa qiyr juer hukongx, anwjnuaw qycc e kiw hongx? Narr hongx si an' hitt xee hro snaaxqix huee .diyc ee langg ee bin sanxsingx :ee, qaidongx iarr e cuex diy liw. Liw qaqi dnaxjingw snxax, anwjnuaw liw dendyww byy hro hongx cuex .diyc? Liw qinxsin jimjiog knuar. Dnaxjingw snxax :ee si liw. Bin sriok hitt xee langg. Hukongx jigjing anzenn, m bad dinxdang. Hongx an' dycc jit xui qoxdong laii jiax? Hongx qapp kongsingr siy' qecdng, byy-cam.-byy-cab. Byy ingqaix qongxx hongx ee vunxsingr jurhuad tenzenn, byy jit xee kixguann. Liw iauxx m jaix dirr Zulaijongr lairdew, hongx ee vunxsingr si jniar kongsingr. Kongsingr si jniar hongx, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, kyxviw liw jit langg siyxkuaw dinxdang diyc snaaxkor dyrr u bibii ee hongx sanxsingx. Dirr huatqair siwqer narr longxx u snaaxqix siyxkuaw kir huee .quer, qui' qoktew sewqanx muaw siwqer longxx u hongx sanxsingx. Beh tacc u jit xee qowding ee soxjai? Si srunn giab'enn huatsnix henxhen. Sewqanlangg byy liauxqaiw, liahjunw si inenn qapp jurzensingr. Jex longxx si iwsiksimx hunved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --26)

"Ánanda, the nature of wind has no substance, and it \s patterns of movement and stillness are erratic. You always adjust your robe as you enter the great assembly. When the corner of your samghati robe brushes the person next to you, the air stirs against that person’s face. Does that wind come from the corner of the Kashaya sash, does it arise from emptiness, or is it produced from the face of the person brushed by the air. Ánanda, if that wind came from the corner of the Kashaya, then you would be clad in the wind, and your kashaya should fly off and leave your body. But my robe remains motionless and hangs straight down as I now speak Dharma in the midst of the assembly. Observing my robe closely, where is the wind in it? The wind could not be stored somewhere in the robe. If the wind arose from emptiness, why wouldn’t there be a brushing motion even when your robe did not move? Since the nature of emptiness is constant, the nature of the wind should be too. And so when the wind stopped, emptiness should also cease to be. The lack of wind can be detected, but what would signify the disappearance of emptiness? If emptiness came and went, it wouldn’t be emptiness. And since it is empty, how can it generate wind? If the wind came from the face of the person it brushed, it would blow upon you, too. Then while you were setting your robe in order, how could it blow backwards upon other people? Upon closer examination, you will find that the robe is set in order by yourself, the face blown by the wind belongs to the person by your side, and the emptiness is tranquil and not involved in movement. So where does the wind come from that blows in this place? The wind and emptiness cannot mix and unite, since they are different from each other. Nor could the wind exist spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of wind is true emptiness and the nature of emptiness is true wind. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, in the same way that you alone shift your robe slightly and the air is stirred, so, too, if a similar movement were made throughout the Dharma Realm, the air would stir everywhere. Since wind can arise throughout the world, how could there be any fixed place to which it is confined? Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign their origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之26)

阿難。風性無體。動靜不常。汝常整衣入於大眾。僧伽梨角動及傍人。則有微風拂彼人面。此風為復出袈裟角。發於虛空。生彼人面。阿難。此風若復出袈裟角。汝乃披風。其衣飛搖。應離汝體。我今說法會中垂衣。汝看我衣。風何所在。不應衣中。有藏風地。若生虛空。汝衣不動。何因無拂。空性常住。風應常生。若無風時。虛空當滅。滅風可見。滅空何狀。若有生滅。不名虛空。名為虛空。云何風出。若風自生被拂之面。從彼面生。當應拂汝。自汝整衣。云何倒拂。汝審諦觀。整衣在汝。面屬彼人。虛空寂然。不曾流動。風自誰方鼓動來此。風空性隔。非和非合。不應風性。無從自有。汝宛不知如來藏中。性風真空。性空真風。清淨本然。周遍法界隨眾生心。應所知量。阿難。如汝一人微動服衣。有微風出。遍法界拂。滿國土生周遍世間。寧有方所。循業發現。世間無知。惑為因緣。及自然性。皆是識心。分別計度。但有言說。都無實義。 

Shurangama Qingx (snax-25)

"Ananda, juiw ee vunxsingr be dniardiy, beh lrauu iacc beh hiyh vutciangjai. Bersux Shravasti Sniaa-diongx ee Kapila, Chakra, Padma, qapp Hasta dingxdingw juui dua qisut srux qiucuw taiwimx jinghuaa iong laii qab behuanwiyc. Jiaxee dairsux dirr guec qngx qaxx naxx zit .sii ee sii ciuw tec u bingjux ee qesix kir srinn guec-diongx-juiw. Jitt xee juiw si an' bingjux lairdew snix .cud .laii .ee, hukongx qaqi u :ee, iacc an' guec laii :ee? Ananda, narr an' guec laii :ee, qycc tangx dirr hng hng hro bingjux cud juiw, soxx qingquer ee ciurnaa qapp cauxbok longxx ingqaix lrauu juiw .cud .laii. U juiw .lrauu .cud .laii, tacc diyhh danxtai bingjux lrauu juiw .cud .laii? Narr byy lrauu juiw .cud .laii, tangx jaix m si an' guec qangr lyc juiw .ee. Narr an' bingjux lairdew snix .cud .laii .ee, anxnex jitt liap binjux ingqaix suwsiongg u juiw lrauu .cud .laii. Tacc diyhh danw vnuawmii kir srinn naxx zit .sii hiacc qngx ee guec ee juiw? Narr an' hukongx snix .cud .laii .xee, hukongx ee vunxsigr byy venqair, juiw qaidongx byy hanrqair. An' langg qaur tnix longxx e hro juiw rimx .kir. Anwjnuaw qycc u tangx dirr juiw nirr, liogde, iacc kongdiongx unrhingg? Liw qycjaiww jimjiog knuar. Guec dirr tnidingw, bingjux ciuw tec lehh. Kngr bingjux ee juixvnuaa guanvunw si langg posed :ee. Juiw an' dyc'ui lrauu qaur jitt xui? Guec qapp bingjux li hng hng, byy-cam.-byy-cab. Byy ingqaix qongxx juiw ee jinghuaa jurhuad tenzenn, byy jit xee kixguann. Liw iauxx m jaix dirr Zulaijongr lairdew, juiw ee vunxsingr si jniar kongsingr. Kongsingr si jniar juiw, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Dirr jit xui tec bingjux, hitt xui dyrr u juiw lrauu .cud .laii. Dirr huatqair siwqer longxx u tec bingjux, sewqanx muaw siwqer longxx u juiw decc lrauu .cud .laii. Qacc dirr sewqanx siwqer longxx u juiw lrauu .cud .laii, beh tacc u jit xee qowding ee soxjai? Si srunn giab'enn huatsnix henxhen. Sewqanlangg byy liauxqaiw, liahjunw si inenn qapp jurzensingr. Jex longxx si iwsiksimx hunved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --25)

"Ánanda, the nature of water is mutable, its flowing and stopping are erratic. Kapila, Chakra, Padma, Hasta, and other great magicians of Shravasti often hold up instruments to the light of the full moon at midnight to extract from it the essence of water to mix with their drugs. Does the water come out of the crystal ball that is used, or does it exist naturally in space? Or does it come from the moon? Ánanda, if the water came from the distant moon, then, water should also flow from all the grasses and trees when the moonlight passes over them on its way to the crystal ball. If it did flow from them, why wait for it to condense on the surface of the crystal ball? Since it does not flow from the trees, then the water clearly cannot descend from the moon. If it came from the crystal ball, then it should flow from the crystal at all times. Why would one have to wait for midnight and the light of the full moon to receive it? If the water came from space, which is by nature boundless, it would flow everywhere until everything between heaven and earth was submerged. How, then, could there still be travel by water, land, and air? Furthermore, upon closer examination you will find that the moon moves through the sky, the crystal ball is held in the hand, and the pan for receiving the eater is put there by someone. So where does the water that flows into the pan come from? The moon and the crystal ball cannot mix and unite, since they are far apart. Nor should the essence of water arise spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of water is true emptiness, and the nature of emptiness is true water. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. A crystal ball can be held up at a certain place, and water will come forth. If crystal balls were held up throughout the Dharma Realm, then throughout the Dharma Realm water would come forth. Since water can come forth throughout the entire world, can there be any fixed place to which it is confined? Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign their origin to causes and conditions or to spontaneity. These mistakes., which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之25)

阿難。水性不定。流息無恒。如室羅城。迦毗羅仙。斫迦羅仙。及砵頭摩。訶薩多等。諸大幻師。求太陰精用和幻藥。是諸師等。於白月晝。手執方諸。承月中水。此水為復從珠中出。空中自有。為從月來。阿難。若從月來。尚能遠方令珠出水。所經林木。皆應吐流。流則何待方諸所出。不流。明水非從月降。若從珠出。則此珠中。常應流水。何待中宵承白月晝。若從空生。空性無邊。水當無際。從人洎天。皆同滔溺。云何復有水陸空行。汝更諦觀。月從天陟。珠因手持。承珠水盤。本人敷設。水從何方。流注於此。月珠相遠。非和非合。不應水精。無從自有。汝尚不知。如來藏中。性水真空。性空真水。清淨本然。周遍法界。隨眾生心。應所知量。一處執珠。一處水出。遍法界執。滿法界生。生滿世間。寧有方所。循業發現。世間無知。惑為因緣。及自然性。皆是識心。分別計度。但有言說。都無實義。

    

Shurangama Qingx (snax-24)

"Ananda, huexsingr byy ix qaqi, si qiawtog dirr itcer soxx knikib :ee. Liw knuar sniaa-lai iauxx bue jiahvng ee zinqex. Inx beh juxjiac ee sii, ciuw tec dangg-qniar kir qra zidtauu qriuu huew. Ananda, hy juer camcab :ee, dyrr bersux guaw qapp  liw, ixqip jit-cingx nng-vah go-jap xee bikiu qandna' jit qrunn. Jit qrunn suizenn si jit xee, kingqiur ix ee qinvunw, qokk langg u qaqi ee sintew, longxx u cutsir ee jogsnir qapp miazi. Kyxviw qongxx Shariputra si Brahman, Uruvilva si Kasyapa jongjok. Simrjiww Ananda si sriok Gautama ee sner. Ananda, narr junw jitt xee huexsingr in'ui camcab jiacc u. Liw ee ciuw tec qniar dirr zidtauu-kax qriuu huew. Jitt xee huew si an' qniar-lai laii :ee , an' hniarcauw snix .cud .laii .ee, iacc an' zidtauu laii :ee? Ananda, narr an' zidtauu laii :ee, jurzenn tangx siyx liw ciuw-diongx ee hniarcauw. Laii qaur ciurnaa, ingqaix longxx e qra siyx .kir. Narr an' qniar-laii cud .laii .ee, jurenn e an' qniar-lai dyc huew siyx hniarjauw. Anwjnuaw qniar be rngiuu .kir? Knuar liw ciuw tec lehh dy' be siyx ee kuanw. Anwjnuaw e siyx rngiuu .kir lehh? Narr junw si hniarcauw snix :ee, nacc diyhh jiyh zidtauu qapp qniar ee qngx horsiongx lenjiab jiacc laii snix huew? Liw qycc jimjiog knuar. Qniar si kyr ciuw tec lehh. Zidtauu an' tnidingw laii. Hniarcauw vunxdew si toxde huad .cud .laii .ee. Huew an' dyc'ui iulik qaur jiax? Zidtauu qapp qniar horsiongx li hng hng, byy-cam.-byy-cab. Byy ingqaix qongxx jitt xee huexqngx jurhuad tenzenn, byy jit xee kixguann. Liw iuguann m jaix dirr Zulaijongr lairdew, huew ee vunxsingr si jniar kongsingr. Kongsingr si jniar huew, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, qaidongx jaix sewqanlangg dirr jit xui tec qniar, hitt xui dyrr e snix cud huew. Dirr huatqair siwqer longxx tec qniar, sewqanx muaw siwqer longxx u huew decc siyx. Qacc dirr sewqanx siwqer longxx u huew decc siyx, beh tacc u jit xee qowding ee soxjai? Si srunn giab'enn huatsnix henxhen. Sewqanlangg byy liauxqaiw, liahjunw si inenn qapp jurzensingr. Jex longxx si iwsiksimx hutved qewsngr qapp cikdok ee qetqyw. Jiaxee dna' u jit quaw gensuu lunrsuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --24)

"Ánanda, the nature of fire is devoid of identity, being dependent upon various causes and conditions for its existence. Consider a family in the city that has not yet eaten. When they wish to prepare food, they hold up a brass mirror to the sun, seeking fire. Ánanda, speaking of mixing and uniting, you and I and the twelve hundred and fifty Bhikshus unite a form a community. However, a careful analysis of the community reveals that every member composing it has his own body, family name, clan, and name. For instance, Shariputra is a Brahman, Uruvilva is of the Kasyapa clan, and you, Ánanda, come from the Gautama family. Ánanda, if fire existed because of mixing and uniting, then when your hand holds up the mirror to the sun to seek fire, does the fire come out of the mirror? Does it come out of the moxa tinder? Or does it come from the sun? Ánanda, if the fire came from the sun, then only would it burn the moxa tinder in your hand, but as it came across the groves of trees, it should burn them up as well. Suppose it came from the mirror, since it would come out to the mirror to ignite the moxa tinder, why doesn’t the mirror melt? Yet, as your hand that holds the mirror feels no heat; how could the mirror melt? If the fire came from the moxa tinder, then why would fire be generated only when the bright mirror came into contact with the dazzling light? Furthermore, on closer examination, you will find that the mirror is held in your hands, the sun is high in the sky, and moxa is grown from the ground. So where does the fire come from? The sun and the mirror cannot mix and unite, since they are far apart. Nor can it be that the fire arises spontaneously without an origin. You still have not realized that in the Treasury of the Thus Come One the nature of fire is true emptiness, and the nature of emptiness is true fire. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, you should know that fire can be generated anyplace where a mirror is held up to the sunlight. If mirrors were held up to the sunlight everywhere in the Dharma Realm, fire would be generated everywhere. Since fire can come forth throughout the whole world, can there be any fixed place to which it is confined? Whatever manifests does so in compliance with karma. Ignorant of that fact, people in the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之24)

阿難。火性無我。寄於諸緣。汝觀城中未食之家。欲炊爨時。手執陽燧。日前求火。阿難。名和合者。如我與汝。一千二百五十比丘。今為一眾。眾雖為一。詰其根本。各各有身。皆有所生氏族名字如舍利弗。婆羅門種。優樓頻螺。迦葉波種。乃至阿難。瞿曇種姓。阿難。若此火性。因和合有。彼手執鏡於日求火。此火為從鏡中而出。為從艾出。為於日來。阿難。若日來者。自能燒汝手中之艾。來處林木。皆應受焚。若鏡中出。自能於鏡。出然於艾。鏡何不鎔。紆汝手執。尚無熱相。云何融泮。若生於艾。何藉日鏡光明相接。然後火生。汝又諦觀。鏡因手執。日從天來。艾本地生。火從何方遊歷於此。日鏡相遠。非和非合。不應火光。無從自有。汝猶不知如來藏中。性火真空。性空真火。清淨本然。周遍法界。隨眾生心。應所知量。阿難。當知世人。一處執鏡。一處火生。遍法界執。滿世間起。起遍世間。寧有方所。循業發現。世間無知。惑為因緣。及自然性。皆是識心。分別計度。但有言說。 都無實義。

Shurangama Qingx (snax-23)

"Ananda, cincniu liw soxx qongw :ee (de, huew, juiw, hongx) sir dua inenn camcab, huatsnix binghen sewqanx jiongxjiongw venwhuar. Ananda, narr junw hitt sir dua ee vunxsingr vingr be camcab, dyrr berdangr qapp soxu jabbut puewhyy. Kyxviw hukongx be qapp soxu ee siktew camcab puewhyy. Narr junw camcab, qapp siktew dangjee kiw venwhuar, an' tauu jiww buew horsiongx kansingg, snix-bet siy' suar. Snix liauxua siw .kir, siw liauxau qycc snix. Snix qycc snix, siw qycc siw, bersux dngxsec ee huexlunn, m bad u hiyckunr ee sijun. Ananda,cincniu juiw vniwjniaa vingx, vingx huedngw venr juiw. Liw quanknuar de. Codang :ee si dairde, iuwnngw :ee si biser ee din'aix, biser qaur linqin hukongx din'aix hiacc ser. Huntiah inx qik biser siktew venqair ee siongr si cid xui soxx jyrjniaa :ee. Qycjaiww huntiah linqin hukongx din'aix dyrr si sidjer kanghux ee vunxsingr. Ananda, narr jitt xee linqin ee hukongx din'aix tangx huntiah juer hukongx, qaidongx jaix hukongx snix cud siktew ee siongr. Liw dnaxx mng qongxx, inenn camcab ee enqor snix cud sewqanx soxu venwhuar ee siongr. Liw cniaw quanknuar jitt xee linqin hukongx din'aix si iong quiw xee hukongx camcab laii juewjniaa :ee? Byy ingqaix linqin hukongx din'aix habsingg linqin hukongx din'aix. Qycjaiww linqin hukongx din'aix huntiah qaur kanghux :ee si iong quiw xee siktew ee siongr? Narr sikdinn habsingg hukongx, sikdinn camcab ee sii, camcab ee sikdinn dyrr m si kanghux. Narr kanghux camcab ee sii, camcab kanghux dyrr m si sikdinn. Siktew iauxx erdangr huntiah. Kanghux beh anwjnuaw camcab? Liw guandew m jaix Zulaijongr lairdew sikdinn vunxjniaa si kongsingr. Kongsingr si jinsit ee siksiongr, vunxzenn cingjing. Siwlinn huatqair venww de longxx si. Duer jiongwsingx snix cud simsingr, huanxingr soxx qamdix ee hunliong, jiauww giab'enn laii huatsnix binghen. Sewqanlangg byy liauxqaiw, liahjunw si inenn ixqip jurhuad tenzenn. Jex longxx si iwsig ee simliam hunvet kir qewsngr cikliong soxx drir. Jiaxee qandna' si jit quaw gensuu qongxhuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --23)

"Ánanda, according to what you say, the mixing and uniting of the four elements can be discovered in the myriad transformations of all mundane phenomena. Ánanda, if the natures of those elements did not mix and unite, then they could not combine with other elements, just as empty space cannot combine with forms. If the natures of those elements do not mix and unite, they are themselves transformations in a never-ending process of bringing each other into being. The continuation of comings into being and ceasing to be, of births and deaths, of deaths and births is like the unbroken wheel of flame that appears when a torch is spun in a circle. Ánanda, the process is like water becoming ice and ice turning into water again. Consider the nature of earth: its coarsest aspect is the earth itself; its subtlest aspect is a mote of dust, which at its smallest would be a particle of dust bordering on emptiness. If one divided one of those particles of dust that is barely form to begin with into seven parts and then split one of those parts, emptiness itself would be arrived at. Ánanda, if a particle of dust bordering on emptiness can be divided to arrive at emptiness, it should be that emptiness can give rise to form. Just now you asked if mixing and uniting doesn’t bring about all mundane transformations. You should carefully consider how much emptiness mixes and unites with itself to arrive at a single particle of dust bordering upon emptiness. Such a particle could not be composed of other particles of dust bordering upon emptiness. Moreover, since particles of dust bordering upon emptiness can be reduced to emptiness, of how many particles of such form would emptiness be composed? When those particles of form mass together, a mass of form does not make emptiness; when emptiness is massed together, a mass of emptiness does not make form. Besides, although form can be divided, how can emptiness be massed together? You still have not realized that in the Treasury of the Thus Come One, the nature of form is true emptiness and the nature of emptiness is true form. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words.

(楞嚴經卷第三之23)

阿難。如汝所言四大和合。發明世間種種變化。阿難。若彼大性。體非和合。則不能與諸大雜和。猶如虛空。不和諸色。若和合者。同於變化。始終相成。生滅相續。生死死生。生生死死。如旋火輪。未有休息。阿難。如水成冰。冰還成水。汝觀地。麤為大地。細為微塵。至鄰虛塵。析彼極微色邊際相。七分所成。更析鄰虛。即實空性。阿難。若此鄰虛。析成虛空。當知虛空。出生色相。汝今問言。由和合故。出生世間諸變化相。汝且觀此一鄰虛塵。用幾虛空。和合而有。不應鄰虛。合成鄰虛。又鄰虛塵。析入空者。用幾色相。合成虛空。若色合時。合色非空。若空合時。合空非色。色猶可析。空云何合。汝元不知如來藏中。性色真空。性空真色。清淨本然。周遍法界。隨眾生心。應所知量。循業發現。世間無知。惑為因緣。及自然性皆是識心。分別計度。但有言說。都無實義。

Shurangama Qingx (snax-22)

Hitt sii Sewjunx qra Ananda qongw, "Liw jinwjingg in'ui iamwor jiacc laii lirkuix tniax quer jingwhuad :ee qapp knikib qakdix :ee jiaxee siyxsingg huatqaur, huatsimx beh qutlat qriuu did busiong potee. Soxiw guaw jitt jun uirr liw kaisi derr id jinliw ywgi. Anwjnuaw liw qycc jiong' sewqanx vutqed ee lunrsuad bongrsiongw inenn knikib laii hro qaqi dnii kax dnii ciuw? Liw suizenn qenwbunn je, bersux jit xee qaixsuad iyhcauw ee langg. Jinjniar ee iyc-aw henxhen dirr ganw-jingg iarr berdangr hunvet. Zulaii qongw liw jin' tangx kyxlenn. Liw dnaxx jimjiog tniax. Guaw beh uirr liw hunved kaisi, iarr hro beh laii siulen dairsing :ee tongdat sit siongr."

Ananda diam diam singsiu singwjiaw ee vudjiw.

(Shurangama Sutra, Volume 3 --22)

At that time the World Honored One said to Ánanda, "You have already renounced the Small Vehicle dharmas of the Hearers and Those Enlightened to Conditions and have resolved to diligently seek unsurpassed Bodhi. Because of that, I will now explain the Complete Meaning of the Middle Way to you. Why do you still bind yourself up in mundane philosophical speculations and false thoughts about causes and conditions? Although you are very learned, you are like someone who can discuss medicines but cannot recognize a real medicine when it is placed before you. The Thus Come One says that you are truly pitiable. Listen attentively now as I explain this point in detail to enable you and those of the future who cultivate the Great Vehicle to penetrate to the ultimate reality."
Ánanda was silent and awaited the Buddha’s sagely instruction.

(楞嚴經卷第三之22)

爾時世尊。告阿難言。汝先厭離聲聞緣覺諸小乘法。發心勤求無上菩提。故我今時。為汝開示第一義諦。如何復將世間戲論。妄想因緣。而自纏繞。汝雖多聞。如說藥人。真藥現前。不能分別。如來說為真可憐愍。汝今諦聽。吾當為汝。分別開示。亦令當來修大乘者。通達實相。阿難默然。承佛聖旨。

 

Shurangama Qingx (snax-21)

Ananda qra Vuddyy qongw, "Sewjunx, Zulaii suwsiongg decc qangxsuad inenn camcab. Itcer sewqanx jiongxjiongw venwhuar longxx knikib (de, juiw, huew, hongx) sir dua camcab jiacc laii huatsnix binghen. Anwjnuaw Zulaii beh hutliok inenn, qra jitt nng xee longxx kiwsag? Guaw dnaxx m jaix jitt xee ywgi sriok sniaw? Dogdok brang liw juvix linbinw, duiww jiongwsingx kaisi laii liauxted diongqanx dyrlo ee ywgi, lun hxuad byy qunxciyr."

(Shurangama Sutra, Volume 3 --21)

Ánanda said to the Buddha, "World Honored One, in discussing the dharmas of mixing and uniting and of causes and conditions, the Thus Come One has often said that the transformations of all mundane phenomena can be discovered in the mixing and uniting of the four elements. Why does the Thus Come one now reject causes and conditions and spontaneity as well? I do not know what your meaning pertains to. Please be so compassionate as to instruct us beings in dharmas that adhere to the complete meaning of the Middle Way and are not philosophical speculations."

(楞嚴經卷第三之21)  

阿難白佛言。世尊。如來常說和合因緣。一切世間種種變化。皆因四大和合發明。云何如來。因緣略然。二俱排擯。我今不知。斯義所屬。惟垂哀愍。開示眾生。中道了義。無戲論法。

Shurangama Qingx (snax-20)

"Ananda, qycjaiww liw soxx bingvik :ee. Iwliam qapp huatdinn juewjniaa inenn snix cud iwsig. Jitt xee iwsig si knikib iwliam soxx snix :ee ixx iwliam juer hanrqair? Iacc knikib huatdinn soxx snix :ee ixx huatdinn juer hanrqair? Ananda, naxx knikib iwliam soxx snix :ee, dirr liw ee iwliam lairdew vitdnia u soxx susniu :ee laii kexhuad viauxbingg liw ee iwsur. Narr byy taujingg ee huatdinn, iwliam sniaxmih dy' be snix .cud .laii. Lirkuix soxx knikib :ee dyrr byy jit xee hxingg, jitt xee iwsig u sniaw loring? Iurqycc liw ee iwsiksimx qapp soxu suniuu qiamx tangx liauxqaiw hunvet ee texsingr si qangrkuanw iacc byy byy qangg? Narr qapp iwliam qangrkuanw, anxnex dyrr si iwliam, anwjnuaw qongw si soxx snix :ee? Narr qapp iwliam byy qangg, ingqaix byy soxx iwsig :ee. Narr byy soxx iwsig :ee, anwjnuaw e snix cud iwliam? Narr u soxx iwsig :ee, anwjnuaw qongw iwsig diyc iwliam? Dandanx qangg qapp byy qangg, jitt nng xee texsingr dy' be juewjniaa, hanrqair beh anwjnuaw qenwlip? Narr knikib huatdinn soxx snix :ee, sewqanx soxu ee hxuad li be kuix (sig, sniax, pangx, bi, qapp bongkab) go jiongw siogdinn. Liw quancad sig ee huatdinn qapp soxu sniax ee huatdinn, pangx ee huatdinn, bi ee huatdinn, ixqip bongkab ee huatdinn, siongwtew hingjong hunbingg, tangx laii duiwingr go xee qinkir, vingrr m si iwsig soxx cruw :ee. Liw ee iwsig narr quatding uaw huatdinn laii snix :ee, jitmaw liw jimjiog quancad, itcer ee hxuad si sniaw hingjong? Narr lirkix siktew qapp kanghux, drang-jing, tongx-trad, hap-lii, qapp snix-bet, ciauquer jiaxee soxu siongwtew, quibew sniaw longxx byy. Iwsig snix cud, anxnex siktew, kanghux qapp soxu ee hxuad iarr snix .cud. Iwsig bet .kir, anxnex siktew, kanghux qapp soxu hxuad iarr bet .kir. Soxx knikib :ee qacc byy ar, knikib snix cud jiacc u ee iwsig si sniaw kuanw hingtew? Byy hingtew, hanrqair anwjnuaw snix cud? Soxiw qongxx qaidongx jaix iwliam qapp huatdinn juewjniaa inenn snix cud iwsig ee hanrqair, jitt snax xui longxx byy :ee. Anxnex iwliam qapp huatdinn ixqip iwsig ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --20)

"Moreover, Ánanda, as you understand it, the mind and dharmas create the conditions that produce the mind-consciousness. Is this consciousness produced because of the mind, such that the mind is its realm, or is it produced because of dharmas, such that dharmas are its realm? Ánanda, if it were produced because of the mind, in your mind there certainly must be thoughts that give expression to your mind. If there were no dharmas before you, the mind would not give rise to anything. Apart from conditions, it would have no shape; thus, of what use would the consciousness be? Moreover, is your mind-consciousness the same as your mind-organ with its thought processes and discriminations, or is it different? If it were the same as the mind, then it would be the mind, how could it be something produced from it? If it were different from the mind, it shouldn’t have any consciousness. If it didn’t have any consciousness, how could it be produced from the mind?  If it did have consciousness, how could the mind be conscious of itself? Since it is by nature neither the same nor different, how can a realm be established? If it were produced because of dharmas, none of the mundane dharmas exist apart form the five defiling objects. Consider the dharmas of form, of sound, of smell, of taste, and of touch: each has a clearly distinguishable appearance and is matched with one of the five organs. They are not what the mind takes in. If your consciousness were indeed produced through a reliance on dharmas, then take a look at them now: what does each and every dharma look like? Apart from the attributes of form and emptiness, motion and stillness, penetration and obstruction, unity and separation, and arising and ceasing there is nothing at all. When there is arising, then form, emptiness, and all dharmas arise. When there is ceasing, then form, emptiness, and all dharmas cease to be. Since the objective causes do not exist, then what does the consciousness which those causes produce look like? If there is nothing discernible about the consciousness, how can a realm be established for it? From this you should understand that as to the mind and dharmas being the conditions that produce the realm of mind-consciousness, none of the three places exists. Fundamentally the mind, dharmas, and the realm of the mind-consciousness, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之20)

阿難。又汝所明。意法為緣。生於意識。此識為復因意所生。以意為界。因法所生。以法為界。 阿難。若因意生。於汝意中。必有所思。發明汝意。若無前法。意無所生。離緣無形。識將何用。又汝識心。與諸思量。兼了別性。為同為異。同意即意。云何所生。異意不同。應無所識。若無所識。云何意生。若有所識。云何識意。唯同與異。二性無成。界云何立。若因法生。世間諸法。不離五塵。汝觀色法。及諸聲法。香法味法。及與觸法。相狀分明。以對五根。非意所攝。汝識決定依於法生。今汝諦觀。法法何狀。若離色空。動靜通塞。合離生滅。越此諸相。終無所得。生則色空諸法等生。滅則色空諸法等滅。所因既無。因生有識。作何形相。相狀不有。界云何生。是故當知。意法為緣。生意識界。三處都無。則意與法。及意界三。本非因緣。非自然性。