Shurangama Qingx (snax-30)

Hitt sii Ananda qapp juui dairjiongr singsiu Vuddyy Zulaii bibiau ee kaisi, srinx-simx bingcingx tongtauw, longxx byy kuawgai. Dirr hiax, juui dairjiongr qokk langg qaqi jai'ngiaw inx ee vunxsimx venww muaw sibhongx. Quanknuar sibhongx ee kanghux kyxviw decc quanknuar ciuw-diongx soxx tec ee ciurhiyc iacc mihqnia. Itcer sewqanx soxu ee mic longxx si potee bibiau bingqngx guandew ee vunxsimx. Simx jingbiau siwqer buanw buanw, vauhamm sibhongx. Huantauu quanknuar verbuw soxx snix ee siksinx, bersux hex sibhongx hukongx lairdew siurr hongx cuex ee jit liap din'aix. Ursii junjai, ursii bedbongg. Naxx cincniu cingbingg duarhaiw lairdew jtt xee pu'iuu ee juixpyx, snix kiw iacc bet .kir longxx byy jongjiah. Jingwlangg juanzenn liauxted, qaqi jai'ngiaw did dicy vunxguann bibiau vunxsimx e ciangjai dilehh be bet .kir. Inx habjiongw hiongr Vuddyy qnialew, did .diyc .ee m bad jingrr u. Inx dirr Zulaii ee binrjingg liam jimgensix qra Vuddyy janwlew.

Jimgensix janwlew huatguan:

Bibiau bingcingx ee dharma, Sewjunx cisiuw byy isuaw.

Shurangama Ongg jiww Sxingr, Sewqanx hanxiuw.

Buacsiaux gunw ee bongrsiongw, jingrr qaur dnaxx qui' ig qiab.

Did did huatsnix, benw qinglik asamkhyeya qiab.

Guan qimsingx did diyc qongqyw, jniaa juer quiwkir ee ongg.

Dngw laii dorhuar cincniu Gange Hyy ee suax hiacc je ee jiongwsingx.

Jiong' jex cimdimm ee simx hongrhenr hro cniurr din'aix hiacc je ee qoktow.

Anxnex jiacc tangx qiyr juer vywdab Vuddyy ee singwunx.

Cutcniaw Sewjunx laii jingwbingg,
Libser singx zip go lyy og sxer.

Narr u jit xee jiongwsingx iauxx bue jniaa vud, 
Quibuew dirr jiax byy cruw diyc Nirvana.

Dua hiongjongr dua ligliong qycc dua juvix :ee, 
Hibang linw jo guaw qycjaiww siongser kiwduu biser ee gignaiw.

Hro guaw jaxzit dat qaur busiong kaigno qingxqair,
Dirr sibhongx huatqair dyrdniuu duanjy.

Junw narr kongsingr e buacsiaux bedbongg, 
Vajra ee simx iarr byy dongriauu juanxvenr.

(Shurangama Sutra, Volume 3 --30)

At that time, Ánanda and the great assembly, filled with the subtle, wonderful instruction of the Buddha, the Thus Come One, experienced unhindered physical and mental peace. Everyone in the great assembly became aware of how his mind pervaded the ten directions, beholding emptiness in the ten directions as one might look at a leaf or other held in the palm of one’s hand. All mundane phenomena became the wonderfully bright primal mind of Bodhi. The essence of the mind became completely pervasive, containing the ten directions. Each person regarded his physical body as being like a particle of dust blown about in the emptiness of the ten directions; sometimes visible, sometimes not, or as being lie a single bubble floating on the clear, vast sea, appearing from nowhere and disappearing into oblivion. Each person comprehended and knew personally the fundamental wonderful mind possessed by all as being eternal and never ceasing to be. They bowed to the Buddha and placed their palms together, having gone through this unprecedented experience. Then, before the Thus Come One, Ánanda spoke verses in praise of the Buddha.
 
  The wonderfully deep Dharani,
  The unmoving Honored One,
  The foremost Shurangama King
  Is seldom found in the world.

  It dissolves away my inverted thoughts
  Gathered through billions of eons,
  So I needn’t endure asamkhyeya eons
  To obtain the Dharma body.

  I wish now to achieve the result
  And become an honored king,
  Who then returns to save beings
  As many as Ganges’ sands.

   I offer this profound thought to all,
  Whose numbers are like dust motes in Buddha lands.
  To repay the kindness shown me by the Buddha.
  Humbly I ask the World Honored One to
  Certify my vow to come back to the five turbid evil realms,
  And as long as even one being has not yet become a Buddha.,
  At death I will not enter Nirvana.
  Exalted Hero with awesome strength,
  Great kindness and compassion,
  Search out and dispel even the subtlest doubts.
  Causing me to quickly attain the supreme enlightenment,
  And sit in Way-places in realms of the ten directions.

  Were even the nature of emptiness to entirely melt away,
  This vajra mind will never waver.

(楞嚴經卷第三之30)

爾時阿難。及諸大眾。蒙佛如來。微妙開示。身心蕩然。得無罣礙。是諸大眾。各各自知。心遍十方。見十方空。如觀手中所持葉物。一切世間諸所有物。皆即菩提妙明元心。心精遍圓。含裏十方。反觀父母。所生之身。猶彼十方。虛空之中。吹一微塵。若存若亡。如湛巨海。流一浮漚。起滅無從。了然自知。獲本妙心。常住不滅。禮佛合掌。得未曾有。於如來前。說偈讚佛。

偈讚發願

妙湛總持不動尊。        首楞嚴王世希有。

銷我億劫顛倒想。        不歷僧祇獲法身。

願今得果成寶王。        還度如是恒沙眾。

將此深心奉塵剎。        是則名為報佛恩。

伏請世尊為證明。        五濁惡世誓先入。

如一眾生未成佛。        終不於此取泥洹。

大雄大力大慈悲。        希更審除微細惑。

令我早登無上覺。        於十方界坐道場。

舜若多性可銷亡。        爍迦羅心無動轉。

Shurangama Qingx (snax-29)

"Ananda, iwsig ee vunxsingr byy guantauu, si knikib lak jiongw qinkir qapp sikdinn snix cud bongrsiongw. Liw dnaxx siwqer knuar jitt xee huathue lairdew ee singwhenn qapp jiongwsingx, iong bagjiux sui' xee aw kir srunn. Liw ee bagjiux siwqer knuar, cincniu decc knuar qniar-lai, byy hunved kir huntiah. Liw ee iwsig dirr hitt diongx:a sui' xee aw qra piaubingg jixzin. Jitt xee si Manjushri, hitt xee si Purna; jitt xee si Maudgalyayana, hitt xee si Subhuti, qycc hitt xee si Shariputra. Jitt xee iwsig e liauxted e hunhiauw vunxsingr si an' qnir snix .cud .laii .ee, an' siongwtew snix .cud .laii .ee, an' hukongx snix .cud .laii .ee, iacc byy soxx knikib, dudzenn snix .cud .laii .ee? Ananda, narr junw liw iwsig ee vunxsingr si an' qnir snix .cud .laii .ee, dirr byy bingg, amr, ixqiq siktew qapp kanghux, jex sir jiongw longxx byy, dyrr byy liw ee qenwsingr. Qenwsingr dy' byy, an' dyhh snix cud iwsig? Narr junw liw iwsig ee vunxsingr si an' siongwtew snix .cud .laii .ee, m si an' qnir snix .cud .laii .xee. Qacc byy qnir diyc bingg, iarr byy qnir diyc amr. Bingg qapp amr longxx byy knuar qnir, dyrr byy siktew qapp kanghux. Lenrr siongwtew dy' byy, iwsig an' dyhh huad .cud .laii? Narr junw si an' kanghux snix .cud .laii .ee, m si siongwtew, iarr m si qenwsingr. M si qenwsingr dyrr be hunven, jurzenn dyrr berdangr hunhiauw. Bingg, amr, siktew, iacc kanghux, byy siongwtew, soxx knikib :ee dyrr bet .kir. Qenwbunn qakdix byy jit xee tangx anzenn kiarkiw ee soxjai. Diamr jitt xee byy siktew byy kanghux ee soxjai, kangx dyrr qapp byy si qangrkuanw :ee. Narr u, marr m si qapp budtew qangrkuanw. Dyrr junw liw ee iwsig huatsnix .cud .laii, beh anwjnuaw hunved? Narr byy soxx knikib dudzenn snix .cud .laii .ee, jnuaxngiu berdangr dirr zidtauu lairdew lingrgua venrved cud bingguec? Liw qycjaiww siongser, sewzi siongser jimjiog knuar. Qnir tokdiong liw ee bagjiux, bagjiux-jingg ee qxingw cud sxiong. Tangx hunven hingjong vniwjniaa u, byy siongwtew :ee vniwjniaa byy. Cincniu anxnex, jitt xee iwsig si knikib sniaw laii snix .cud .laii .ee? Iwsig uahdang, qenwsingr cingjing, byy-cam.-byy-cab. Qenwbunn qakdix iarr si anxnex. Byy ingqaix qongxx iwsig si jurhuad tenzenn, byy jit xee kixguann. Narr iwsig ee simx vunxdew byy jit xee kixguann, qaidongx jaix liauxted e hunven ee qenwbunn qakdix uanbuanw jingrjig, vunxsingr byy knikib zimrhyy mic laii :ee.Ix qapp hukongx, kangx, de, juiw, huew, qapp hongx hap .kiw .laii qiyr juer cid dua. Ix ee vunxsingr si jinsit uanbuanw, longxx si Zulaijongr, guanvunw byy snix qapp bet. Ananda, liw ee simx cohoo puu puu, berdangr liauxgno qenwbunn, huatsnix cud liauxted hunhiauw. Jiaxee guanvunw si Zulaijongr. Liw ingqaix quanknuar jitt lak ee soxjai iwsig ee simx si qangg iacc u jingcax; si kangx iacc si u, si byy qangg iacc byy jingcax, si byy kangx iacc byy u. Liw guanvunw m jaix dirr Zulaijongr lairdew, iwsig ee vunxsingr bingqngx hunhiauw, qakdix hunbingg si jinx iwsig. Bibiau ee qakdix jigjing, dirr huatqair siwlinn longxx u. Ix vauhamm sibhongx hukongx. 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 --29)

"Ánanda, the nature of consciousness has no source, but is a false manifestation based on the six organs and their corresponding objects. Now, take a look at the entire sagely assembly gathered here. The observations made by your eyes are similar to reflections in a mirror, both being devoid of distinction making. However, your consciousness will systematically identify what is seen: that is Manjushri, that is Purna, there is Maudgalyayana, there is Subhuti, and that one is Shariputra. Does the consciousness, which is aware and knows comes from seeing, from forms, from emptiness, or does it arise suddenly without a cause? Ánanda, if your consciousness came from seeing, then in the absence of the four attributes of brightness, darkness, form, and emptiness, you would not be able to see. Since those attributes would not exist where would your consciousness come form? If your consciousness arose from form rather than form seeing, it would see neither brightness nor darkness. In the absence of brightness and darkness, it would not see form or emptiness, either. Since those attributes would not exist, where would your consciousness come from? If it came from emptiness, it would be neither an appearance nor the seeing. Without seeing, it could not function, being unable to discern brightness, darkness, forms, or emptiness by itself. Without appearances there would be no external conditions, and thus no location where seeing, hearing, awareness, and knowing could be established. Being located at neither of those two places, the consciousness would be empty, as if non-existent. If it did exist, it would not be a phenomenon. Even if you could exercise a consciousness, how would it discern anything. If it suddenly comes forth without a cause, why can’t you discern the moonlight within the sunlight? Investigate this even more carefully, discriminate it in detail, and look into it. The seeing belongs to your eyes; the appearances are considered to be the environment, what has an appearance exists. What lacks appearances does not. What, then, are the conditions that cause the consciousness to come into being? The consciousness moves and the seeing is still; they do not mix and unite. Smelling, hearing, awareness, and knowing are the same way. Nor could the condition of consciousness exist spontaneously without an origin. If the consciousness pertaining to the mind did not come from anywhere, the same would be true of the natures of the seeing, hearing, awareness, and knowing, which are all complete and tranquil and do not come from anywhere. They together with emptiness, earth, water, fire, and wind are together called the seven elements. Their natures are true, perfectly fused, identical with the Treasury of the Thus Come One, and fundamentally devoid of coming into being and ceasing to be. Ánanda, your mind is coarse and shallow, and so you do not perceive that seeing, hearing, and the resulting awareness are Treasury of the Thus Come One. Contemplate these six locations of consciousness to see whether they are identical or different; empty or existent; neither identical nor different; or neither empty nor existent. You still do not realize that in the Treasury of the Thus Come One the nature of consciousness is bright knowing; enlightened brightness is the true consciousness. Wonderful enlightenment is tranquil and pervades the Dharma Realm. It encompasses the emptiness of the ten directions and issues forth from it. How could it have a location? 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 conscious mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之29)

阿難。識性無源。因於六種根塵妄出。汝今遍觀此會聖眾。用目循歷。其目周視。但如鏡中。無別分析。汝識於中次第標指。此是文殊。此富樓那。此目犍連。此須菩提。此舍利弗。此識了知。為生於見。為生於相。為生虛空。為無所因。突然而出。阿難。若汝識性。生於見中。如無明暗及與色空。四種必無。元無汝見。見性尚無。從何發識。若汝識性。生於相中。不從見生。既不見明。亦不見暗。明暗不矚。即無色空。彼相尚無。識從何發。若生於空。非相非見。非見無辨。自不能知。明暗色空。非相滅緣。見聞覺知。無處安立。處此二非。空則同無。有非同物。縱發汝識。 欲何分別。若無所因。突然而出。何不日中。別識明月。汝更細詳。微細詳審。見託汝睛。相推前境。可狀成有。不相成無。如是識緣。因何所出。識動見澄。非和非合。聞聽覺知。亦復如是。不應識緣。無從自出。若此識心。本無所從。當知了別見聞覺知。圓滿湛然。性非從所。兼彼虛空地水火風。均名七大。性真圓融。皆如來藏。本無生滅。阿難。汝心麤浮。不悟見聞。發明了知。本如來藏。汝應觀此六處識心。為同為異。為空為有。為非同異。為非空有。汝元不知。如來藏中。性識明知。覺明真識。妙覺湛然。遍周法界。含吐十虛。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-28)

"Ananda, qnir ee qaksingr byy qakdix, si knikib siktew qapp kanghux jiacc u :ee. Kyxviw liw jitmaw dirr Jeta Ciurnaa, jaixsii bingqngx, honghunx amr amr. Setsuw dirr vnuawmii, vec guec dyrr qngx, ox guec dyrr amr. Anxnex bingg qapp amr dingxdingw si knikib qnir laii juer huntiah. Jitt xee qnir qapp bingg-amr siongwtew ixqip hukongx si ittew iacc m si itter? Si qangrkuanw iacc byy qangrkuanw? Si u jingcax iacc byy jingcax? Ananda, jitt xee qnir narr qapp bingg-amr ixqip hukong guanvunw si ittew :ee, anxnex bingg qapp amr nng xee siongwtew longxx bedbongg. Amr ee sijun byy bingg, bingg ee sii byy amr. Narr qapp amr si ittew :ee, bingqngx ee sii, qnir ee vunxsingr dyrr bedbongg. Narr vitzenn qapp bingqngx si ittew :ee, amr ee sii qaidongx bet .kir. Bet .kir, anwjnuaw qycc qongw qnir diyc bingg iacc qnir diyc amr? Narr bingg qapp amr ee texsingr byy qangg, qnir ee vunxsingr byy snix iacc bet. Ittew ee qongxhuad dyrr be singlip. Narr junw jitt xee qnir ee jingbiau qapp bingg-amr m si ittew. Liw lirkuix bingg, amr, qapp hukongx, huntiah qnir ee vunxguann si sniaw hingjong? Lirkuix bingg, lirkuix amr, ixqip lirkuix hukongx, jitt xee qnir ee vunxguann dyrr qapp qux ee mox ham' tor ee qag qangrkuanw, longxx byngiaw :ee. Bingg, amr, qapp hukongx, jitt snax hxang longxx byy qangg. An' dyhh qenwlip qnir ee qaksingr? Bingg qapp amr si duiwhuanw :ee. Anwjnuaw tangx qongw qangrkuanw? Lirkuix jitt snax hxang, guanvunw dy' sniaxmih longxx byy. Anwjnuaw qongw inx byy qangg? Huntiah kanghux qapp huntiah qnir ee vunxsingr. Inx vunxguann si byy vniqair. Anwjnuaw qongw inx byy qangg? Qnir amr iacc qnir bingg, qnir ee vunxsingr byy qaixii. Anwjnuaw qongw byy jingcax? Liw qycjaiww jimjiog knuar, sewzi siongser knuar. Jimjiog sniu, jimjiog knuar. Bigqngx an' Zidtauu laii. Oamr duer ox guec laii. Tongtaur sriok hukongx. Satbat sriok dairde. Cincniu jitt kuanw qnir ee jingbiau si knikib sniaw laii snix .cud .laii .ee? Qnir ee vunxsingr si u qakdix, kanghux ee vunxsingr si longxx byy :ee. Byy-cam.-byy-cab. Byy ingqaix qongxx qnir ee jingbiau si jurhuad tenzenn, byy jit xee kixguann. Narr qnir ee vunxsingr e tniax e jaix, venwvenr uanbuanw, vunxguann be-dinx.-be-dang, qaidongx jaix byy vniqair be dinxdang ee hukongx qapp e drang e iyy ee de, juiw, huew, qapp hongx hap .kiw .laii qiyr juer lak dua. Ix ee vunxsingr si jinsit uabuanw, longxx si Zulaijongr, guanvunw byy snix iacc bet. Ananda, liw ee simsingr dimdunn, berdangr qamxgno liw ee qenwbunn qakdix guanvunw si Zulaijongr. Liw qaidongx quanknuar jitt xee qenwbunn qakdix si snix iacc si bet; si qangg iacc si u jingcax; si byy snix iacc byy bet; si byy qangg iacc byy jingcax. Liw bad m jaix dirr Zulaijongr lairdew, qnir ee vunxsingr bingqngx u qakdix, qaksingr jingbiau hunbingg tangx knuar qnir. Ix guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Kyxviw jit xee qnir ee qinkir dirr huatqair siwqer longxx u. Tniax, pnri, damx, bongkab, qapp bongkab ee qakdix iarr si anxnex, bibiau ee qonglingg knuar hen hen. Dirr huatqair siwlingg longxx u, uanbuanw venwvenr sibhongx. 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 --28)

"Ánanda, the seeing-awareness does not perceive by itself. It depends upon form and emptiness for its existence. You are now in the Jeta Grove where you see the brightness of the morning and the darkness of the evening. Deep in the night you see brightness when the moon arises and darkness are discerned by the seeing. Is the seeing identical in substance with brightness, darkness, or emptiness, or are they not of the same substance? Are they the same and yet different, or are they neither the same nor different? Ánanda, suppose seeing shared a single substance with brightness, darkness, or emptiness. Darkness and brightness cancel each other out. When it is dark, there is no light; when it is light, there is no darkness. If seeing were one with darkness, it would cease to exists in brightness; if it were one with brightness, it would cease to exist in darkness? Since it would cease to exists, how could it perceive both brightness and darkness? If brightness and darkness differ from each other and that seeing has neither existence nor ceasing to exist how can it be of the same substance with brightness and darkness? If the essence of seeing were not of one substance with brightness and darkness, and you were separate from light, darkness, and emptiness, then what shape and appearance would the source of the seeing have? In the absence of darkness, brightness, and emptiness, the seeing would be the same as fur on a tortoise or horns on a hare. How could there be seeing without the presence of the three attributes of brightness, darkness, and emptiness? How could the seeing be one with darkness and brightness since they are opposites? Yet, how could it be different from these three attributes, since in their absence there would be no seeing? How could the seeing not be one with emptiness, since no boundary exists between them? But how could the seeing not differ from emptiness, since the seeing remains unchanged, regardless of whether it is perceiving brightness or darkness? Examine this in even greater detail, investigate it minutely, consider and contemplate it carefully. The light comes from the sun and darkness from the new moon; penetration belongs to emptiness, and solidity returns to the earth, so where does the essence of seeing arise from? Seeing has awareness while emptiness is inanimate: they do not mix and unite. Nor could the essence of seeing arise spontaneously without an origin. If the natures of seeing, hearing, and knowing are pervasive and unmoving, you should know that the stable, boundless emptiness, together with the unstable elements such as earth, water, fire, and wind, are together known as the six elements. Their natures are true, perfectly fused, identical with the Treasury of the Thus Come One, and fundamentally devoid of coming into being and ceasing to be. Ánanda, your nature is so submerged that you have not realized that your seeing, hearing, awareness, and knowing are basically the Treasury of the Thus Come One. Contemplate seeing, hearing, awareness, and knowing to see whether they are subject to coming into being and ceasing to be; whether they are identical or different; whether they are not subject to coming into being and ceasing to be; and whether they are neither identical nor different. You still do not realize that in the Treasury of the Thus Come One the nature of seeing is enlightened brightness, the essence of enlightenment is bright seeing. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Just as the eyes capacity to see pervades the Dharma Realm, so, too, do the capacities to hear, smell, taste, make contact, and know. All those capacities are glorious, magnificent qualities. Since they pervade the Dharma Realm and fill all emptiness in the ten directions, how could they be found in any fixed location? 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 conscious mind, are nothing but the play of empty and meaningless words."

(楞嚴經卷第三之28)

阿難。見覺無知。因色空有。如汝今者在祇陀林。朝明夕昏。設居中宵。白月則光黑月便暗。則明暗等。因見分析。此見為復與明暗相。并太虛空。為同一體。為非一體。或同非同。或異非異。阿難。此見若復與明與暗。及與虛空。元一體者。則明與暗。二體相亡。暗時無明。明時無暗。若與暗一。明則見亡。必一於明。暗時當滅。滅則云何。見明見暗。若明暗殊。見無生滅。一云何成。若此見精。與暗與明。非一體者。 汝離明暗。及與虛空。分析見元。作何形相。離明離暗。及離虛空。是見元同。龜毛兔角。明暗虛空。三事俱異。從何立見。明暗相背。云何或同。離三元無。云何或異。分空分見。本無邊畔。云何非同。見暗見明。性非遷改。云何非異。汝更細審微細審詳。審諦審觀。明從太陽。暗隨黑月。通屬虛空。壅歸大地。如是見精。因何所出。見覺空頑。非和非合。不應見精。無從自出。若見聞知。性圓周遍。本不動搖。當知無邊不動虛空。并其動搖地水火風。均名六大。性真圓融。皆如來藏。本無生滅。阿難。汝性沉淪。不悟汝之見聞覺知。本如來藏。汝當觀此見聞覺知。為生為滅。為同為異。為非生滅。為非同異。汝曾不知如來藏中。性見覺明。覺精明見。清淨本然。周遍法界。隨眾生心。應所知量。如一見根。見周法界。聽嗅嘗觸覺觸覺知。妙德瑩然。遍周法界。圓滿十虛。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-27)

"Ananda, kongsingr byy hingjong, si knikib siktew jiacc henxbingg huatsnix .cud .laii. Kyxviw Shravasti Sniaxx li hyy jin' hng. Kshatriyas ixqip Brahmans, Vaishyas, Shudras, qiamx Bharadvajas qapp Chandalas dringw soxu inx jiaxee sinx qenwlip jit xee anzenn kiarkiw ee soxjai, kuix jnew qriuu juiw. Qrut jit ciyh cimx ee too .cud .laii, diongx:a dyrr u jit ciyh cimx ee hukongx. Jiauww anxnex, simrjiww qrut jit dxng cimx ee too, diongx:a iauxx tangx u jit dxngx cimx ee hukongx. Hukongx cimx-cenw jiauww qrut .cud .laii ee too jerjiyw u jingcax. Jitt xee hukongx si too snix .cud .laii .ee, si kuix jnew jiacc u :ee, iacc si byy-in.-byy-dnuax qaqi snix .cud .laii .ee? Ananda, narr junw jitt xee hukongx byy-in.-byy-dnuax qaqi sniax .cud .laii .ee, too buerjingrr qrut jinwjingg, anwjnuaw berdangr byy joxgai, suacc qandna' qnir diyc dairde, siwkolenwdngw longxx byy tongtauw. Narr knikib too laii snix .cud .ee, anxnex too ho'ngg qrut .cud .laii  ee sii ingqaix qnir diyc kanghux zip .kir. Narr too singx cud .laii byy kanghux zip .kir .ee, anwjnuaw qongw hukongx si knikib too laii snix .cud .laii .ee? Narr byy cutzip, anxnex ingqaix si hukongx qapp too guanvunw dy' byy jingcax ee enqor. Byy jingcax dyrr si qangrkuanw. Anxnex too ho'ngg qrut .cud .laii ee sii, anwjnuaw hukongx byy ho'ngg qrut .cud .laii? Narr hukongx si u qrut jiacc u .ee, anxnex qrut .cud .laii .ee ingqaix si hukongx m si too. Narr hukongx m si u qrut jiacc u :ee, jid'err qrut dyrr u too qrut .cud .laii,  anwjnuaw qycc qnir diyc kanghux? Liw qycjaiww sniu jimjiog, jimjiog sniu jimjiog knuar. Qrut si iong qorr langg ee ciuw qrut, duer honghiongr unrjuanw. Too in'ui dertow ho'ngg qrut suaw xui. Anxnex jitt xee hukongx si an' dyhh snix .cud .laii .ee? Qrut kanghux, hukongx qapp sidsiongr be horsiong jok'iong, byy-cam.-byy-cab. Byy ingqaix qongxx hukongx si jurhuad tenzenn, byy jit xee kixguann. Narr jitt xee hukongx venwvenr uanbuanw, vunxguann be-dinx.-be-dang, qaidongx jaix qapp henxhen dirr taujingg ee de, juiw, huew, ixqip hongx qiyr juer go dua, vunxsingr si jinsit uabuanw, longxx si Zulaijongr, guanvunw byy snix byy bet. Ananda, qaidongx quanknuar hukongx si cud si zip, iacc byy cud byy zip. Liw juanzenn m jaix dirr Zulaijongr lairdew, qakdix ee vunxsingr si jniar kongsingr. Kongsingr si jniar qakdix, guanvunw si cingjing :ee, dirr huatqair siwlinn longxx u. Ixx jiongwsingx ee simsingr tangx duiwingr soxx qakdix ee hunliong. Ananda, kyxviw jit xee jnew hukongx, hukongx snex jit xee jnew. Sibhongx hukongx iarr si anxnex, uanbuanw venwvenr sibhongx. 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 --27)

"Ánanda, the nature of emptiness has no shape; it is only apparent because of form. For instance, Shravasti is far from the river, so when the Kshatriyas, Brahmans, Vaishyas, Shudras, Bharadvajas, Chandalas, and so forth build their homes there, they dig wells seeking water. As a square foot of earth is removed, a square foot of emptiness becomes evident. As ten square feet of earth are removed, ten feet of emptiness become evident. The depth of the emptiness corresponds to the amount of earth removed. Does that emptiness come out of the earth? Or does it exist because of the digging? Or does it arise by itself, without a cause? Ánanda, if that emptiness arose by itself without any cause, why wasn’t it evident even before the earth was dug? All that could be seen was the vast expanse of solid, impenetrable earth. If emptiness came about because of the removal of the earth, then, as the earth was removed, the entering of the emptiness should be visible. If no emptiness entered when the earth was first removed, then how could the emptiness come about because of the removal of the earth? If no removal or entering took place, then there would be no difference between the earth and emptiness. Not being different, they would be the same. In that case, wouldn’t the emptiness be removed from the well along with the earth in the process of digging? If emptiness appeared because of the digging, then the digging would bring out emptiness instead of the earth. If emptiness did not emerge because of the digging, then the digging should only remove the earth. Why, then, do we see emptiness appear as the well is dug? Consider this even more carefully. Look into it deeply, and you will find that the digging comes from the person’s hands engaged in that act, and the earth exists because of its removal from the ground. So what causes the emptiness to appear? The digging and the emptiness, one being substantial and the other insubstantial, are not compatible. They do not mix and unite. Nor could emptiness exists spontaneously without an origin. Although the nature of emptiness is completely pervasive and basically unmoving, you should know that emptiness, earth, water, fire, and wind are called the five elements. Their natures are true, perfectly fused, identical with the Treasury of the Thus Come one, and neither come into being nor cease to be. Ánanda, your mind is murky and confused, and you do not awaken to the fact that the source of the four elements is none other than the Treasury of the Thus Come One . Is the emptiness you see subject to removal or entering or is it not subject to removal or entering? You still do not realize that in the Treasury of the Thus Come One the nature of enlightenment is true emptiness, and the nature of emptiness is true enlightenment. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Ánanda, wherever there is an empty well, emptiness fills that well. The same is true of emptiness in the ten directions. Since emptiness fills the ten directions, how could there be any fixed place in which it was found? 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27)

阿難。空性無形。因色顯發。如室羅城。去河遙處。諸剎利種。及婆羅門。毗舍。首陀。兼頗羅墮。旃陀羅等。新立安居。鑿井求水。出土一尺。於中則有一尺虛空。 如是乃至出土一丈。中間還得一丈虛空。虛空淺深。隨出多少。此空為當因土所出。因鑿所有。無因自生。阿難。若復此空。無因自生。未鑿土前。何不無礙。唯見大地迴無通達。若因土出。則土出時。應見空入。若土先出無空入者。云何虛空因土而出。若無出入。則應空土元無異因。無異則同。則土出時。空何不出。若因鑿出。則鑿出空。應非出土。不因鑿出。鑿自出土。云何見空。汝更審諦。諦審諦觀。鑿從人手。隨方運轉。土因地移。如是虛空。因何所出。鑿空虛實。不相為用。 非和非合。不應虛空。無從自出。若此虛空。性圓周遍。本不動搖。當知現前地水火風。均名五大。性真圓融。皆如來藏。本無生滅。阿難。汝心昏迷。不悟四大元 如來藏。當觀虛空。為出為入。為非出入。汝全不知如來藏中。性覺真空。性空真覺。清淨本然。周遍法界。隨眾生心。應所知量。阿難。如一井空。空生一井。十方虛空。亦復如是。圓滿十方。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-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。