Shurangama Sutra
Da Fo Ding Shou Leng Yan Jing
(Taisho Tripitaka, No. 945)
Draft translation by the Buddhist Text Translation Society for the Second Edition.
Copyright by the Buddhist Text Translation Society, 1998.
This translation may not be quoted or reproduced in any medium
without the written permission of the Buddhist Text Translation Society.

Shurangama Sutra, Volume 3, Part Two,  Sutra text:

3p 87 "Moreover, Ananda, why do I say that the eighteen realms are basically the wonderful nature of True Suchness, the Treasury of the Thus Come One?
3p 88 "Ananda, as you understand it, the eyes and forms create the conditions that produce the eye-consciousness.
3p 89 "Is this consciousness produced because of the eyes, such that the eyes are its realm? Or is it produced because of forms, such that forms are its realm?
3p 89 "Ananda, if it were produced because of the eyes, then in the absence of emptiness and form it would not be able to make distinctions; and so, even if you had a consciousness, of what use would it be?
3P 89 "Moreover, your seeing is neither green, yellow, red, nor white. There is virtually nothing in which it is represented. Therefore, from what would the realm be established?
3P 90 "If it were produced because of form, then when no forms were present in emptiness, your consciousness would cease to be. Then, why is it that the consciousness recognizes emptiness?
3P 91  "If a form changes, you are also conscious of the form’s changing appearance, but your eye-consciousness does not change. Where is the boundary established?
3P 91  "If the eye-consciousness did change when form changed, then such a realm would have no attributes. If it did not change, it would be constant, and given that it was produced from form, it should have no conscious knowledge of where emptiness was.
3P 92 "If they were combined, then there would be a crack inbetween. If they were separate, then half of your eye-consciousness would possess awareness and half of it would lack awareness. With such chaotic and disordered substances and natures, how could they comprise a realm?
3p 93 "From this you should understand that as to the eyes and form being the conditions that produce the realm of eye-consciousness, none of the three places exists. Fundamentally the natures of the eyes, forms, and the form realm, these three,  cannot be attributed to either causes and conditions or spontaneity.
3p 94 "Moreover, Ananda, as you understand it, the ear and sound create the conditions that produce the ear-consciousness.
3p 94 "Is this consciousness produced because of the ear such that the ear is its realm, or is it produced because of sound, such that sound is its realm?
3p 95 "Ananda, if it were produced because of the ear, then since motion and stillness would be lacking, the ear would not be aware of anything. Certainly in the absence of awareness, nothing could be known and so what would characterize the consciousness?
3p 95 "You may hold that the ears hear, but without motion and stillness, hearing cannot occur. Besides, how could the combination of the ears, which are but physical forms, and external objects be called the realm of consciousness?  Once again, then, how would the realm of ear-consciousness be established?
3p 96 "If it were produced from sound, then the consciousness would exist because of sound, and would have no connection with hearing. Without hearing, the attributes of sound would have no location.
3p 96 "If the ear-consciousness came from sound, given that sound exists because of hearing, then what you heard would be the ear-consciousness itself.
3p 97 "If the ear-consciousness were not heard, then there would be no realm. If it were heard, then it would be the same as sound. If the consciousness were being heard, who would the perceiver and hearer of the consciousness be? If there were no perceiver, then in the end you would be like grass or wood.
3p 98 "Nor should the sound and hearing mix together to form a realm in between. Lacking a realm in between them, how could those internal and external phenomena be delineated?
3p 98-99   "From this you should understand that as to the ears and sounds being the conditions that produce the realm of ear-consciousness, none of the three places exists. Fundamentally the natures of the ears, sounds, and the realm of awareness of sounds, these three, cannot be attributed to either causes and conditions or spontaneity.
3p 99 "Moreover, Ananda, as you understand it, the nose and smells create the conditions that produce the nose-consciousness.
3p 100 "Is this consciousness produced because of the nose such that the nose is its realm, or is it produced because of smells, such that smells are its realm?
3p 100 "Ananda, if it were produced because of the nose, then in your mind, what do you take to be the nose?  Do you hold that it takes the form of two fleshy claws, or do you hold it is an inherent ability of the nature which perceives smells as a result of motion?
3p 101 "If you hold that the nose is fleshy claws, flesh is an integral part of your body and the body’s perception is touch. Then it should be called ‘body’ instead of ‘nose’ and its objects would be those of touch. Since it would not even be called a nose, how could a realm be established for it?
3p 102 "If you hold that the act of smelling is perceived, then, in your opinion, what is the perceiver?  Were the flesh the perceiver, basically what the flesh perceives is objects of touch, which have nothing to do with the nose.
3p 102 "Were emptiness the perceiver, then emptiness would perceive by itself and the flesh would have no awareness. If that were the case, then empty space would be you, and since your body would be without perception, Ananda would not exist.
3p 103 "If the smells were the perceiver, perception itself would lie with the smells. What would that have to do with you?
3p 103-104  "If you insist that smells of both fragrance and stench are produced from your nose, then these two wafting smells of fragrance and stench would not arise from the wood of airavana or chandana. Given that the smells would not come from those two things, when you smelled your own nose, would it be fragrant or would it stink? What stinks does not give off fragrance; what is fragrant does not stink.
3p 105 "If you could smell both the fragrance and the stench, then you, a single person, would have two noses, and I would now be addressing questions to two Anandas. Which one would be you?
3p 105 "If you only have one nose, then fragrance and stench would not have two separate identities. Since stench would be fragrance and fragrance would be stench, thereby lacking two distinctive natures, what would make up the realm?
3p 106  "If the nose-consciousness were produced because of smells, it would exist because of smells. Just as the eyes can see but are unable to see themselves, so, too, if the nose-consciousness existed because of smells, it should not be aware of smells.
3p 107   "If it had no awareness, it could not be a consciousness. If the consciousness were not aware of smells, then the realm could not be established from smells. If the consciousness was not aware of smells, then the realm could not be established due to smells.
3p 107   "Since no realm of consciousness would exist between them, then how could any of the internal or external phenomena exist either? A nature of smelling like that would be ultimately empty and false.
3p 108   "From this you should understand that as to the nose and smells being the conditions that produce the realm of nose-consciousness, none of the three places exists. Fundamentally the natures of the nose, smells and the realm of smelling, these three, cannot be attributed to either causes and conditions or spontaneity.
3p 110   "Moreover, Ananda, as you understand it, the tongue and flavors create the conditions that produce the tongue-consciousness.
3p 110   "Is this consciousness produced because of the tongue so that the tongue is its realm, or is it produced because of the flavors, so that the flavors are its realm?
3p 111   "Ananda, if it were produced because of the tongue, then all the sugar cane, black plums, huang-lien, salt, xixing, ginger, and cassia in the world would be entirely without flavor. Also, when you tasted your own tongue, would it be sweet or bitter?
3p 112   "If your tongue’s natural flavor were bitter, then what would taste the tongue?  Since the tongue cannot taste itself, who would have the sense of taste?  If the natural flavor of the tongue was not bitter, then it could not engender tastes. How, then, could a realm be established?
3p 112   "If the tongue-consciousness were produced because of flavor, the consciousness itself would be a flavor. Then the case would be the same as with the tongue-organ being unable to taste itself. How could the consciousness know whether it had flavor or not?
3p 113  "Moreover, the many flavors do not all come from one thing. Since flavors are produced from many things, the consciousness would have many substances.
3p 114  "If the consciousness were a single substance and that substance was definitely produced from flavor, then when salt, bland, sweet, and pungent flavors were combined, their various differences would change into a single flavor and there would be no distinctions among them.
3p 114  "If there were no distinctions, it could not be called consciousness. So, how could it further be called the realm of tongue, flavor, and consciousness?
3p 115  "Nor could empty space produce your conscious awareness.
3p 115  "The tongue and flavors could not combine without each losing its basic nature. How, then, could a realm be produced?
3p 115-16  "From this you should understand that as to the tongue and flavors being the conditions that produce the realm of tongue-consciousness, none of the three places exists. Fundamentally the natures of the tongue, flavors, and the realm of the tongue-consciousness, these three, cannot be attributed to either causes and conditions or spontaneity.
3p 116  "Moreover, Ananda, as you understand it, the body and objects of touch create the conditions that produce the body-consciousness.
3p 117  "Is this consciousness produced because of the body, such that the body is its realm, or is it produced because of objects of touch, such that objects of touch are its realm?
3p 117  "Ananda, if it were produced because of the body, the body alone cannot generate the awareness of contact or separation. What would the body be conscious of?
3p 118  "If it were produced because of objects of touch, then your body should not be necessary. But who can perceive contact with something other than the body?
3p 118  "Ananda, things do not perceive objects of touch; the body does.
3p 119  "What the body knows is objects of touch, and what is aware of objects of touch is the body. Objects of touch are not the body, and the body is not objects of touch.
3p 120  "The two entities of body and objects of touch basically have no location. If it were the body-consciousness that came in contact with the body, then it would be the body’s own substance and nature. If the body-consciousness were separate from the body, then it would be like empty space.
3p 120  "Since the internal and external aspects can’t be established, how can something be set up between them? Since no such middle can be set up, the internal and external aspects are by nature empty. From what, then, would your consciousness be produced?
3p 121  "From this you should understand that as to the body and objects of touch being the conditions that produce the realm of body-consciousness, none of the three places exists. Fundamentally the body, objects of touch, and the realm of body-consciousness, these three, cannot be attributed to either causes and conditions or spontaneity.
3p 122  "Moreover, Ananda, as you understand it, the mind and dharmas create the conditions that produce the mind-consciousness.
3p 122  "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?
3p 123  "Ananda, 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?
3p 124  "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?
3p 125  "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.
3p 125  "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?
3p 126  "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.
3p 126  "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?
3p 127  "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.
3p 128  "Ananda 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.
3p 129  "Why does the Thus Come one now reject causes and conditions and spontaneity as well? I do not know what your meaning pertains to.
3p 130  " 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.
3p 131  "At that time the World Honored One said to Ananda, "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.
3p 132  "Why do you still bind yourself up in mundane philosophical speculations and false thoughts about causes and conditions?
3p 132  "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.
3p 133  "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."
  Ananda was silent and awaited the Buddha’s sagely instruction.
3p 134  "Ananda, according to what you say, the mixing and uniting of the four elements can be discovered in the myriad transformations of all mundane phenomena.
3p 134  "Ananda, 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.
3p 135  "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 ceasings 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.
3p 135  "Ananda, the process is like water becoming ice and ice turning into water again.
3p 139  "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.
3p 140  "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.
3p 140  "Ananda, 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.
3p 140  "Just now you asked if mixing and uniting doesn’t bring about all mundane transformations.
3p 141  "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.
3p 141 "Moreover, since particles of dust bordering upon emptiness can be reduced to emptiness, of how many particles of such form would emptiness be composed?
3p 142  "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?
3p 143  "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.
3p 143  "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.
3p 144  "Ananda, 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.
3p 145  "Ananda, 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 Kashyapa clan, and you, Ananda, come from the Gautama family.
3p 147  "Ananda, 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?
3p 148  "Ananda, 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.
3p 148  "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?
3p 148-149  "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?
3p 149  "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?
3p 149  "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.
3p 150  "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.
3p 151  "Ananda, 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?
3p 151  "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.
3p 151-52  "Ananda, 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.
3p 153  "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?
3p 153  "Ananda, 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.
3p 154  "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?
3p 154  "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?
3p 155  "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?
3p 156  "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.
3p 156  "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.
3p 157  "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?
3p 158  "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.
3p 158  "Ananda, 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.
3p 159  "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"
3p 159-60  "Ananda, 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.
3p 160  "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?
3p 161  "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?
3p 162  "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?
3p 162  "The wind and emptiness cannot mix and unite, since they are different from each other. Nor could the wind exist spontaneously without an origin.
3p 164  "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.
3p 164  "Ananda, 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?
3p 165  "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.
3p 165  "Ananda, 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.
3p 167  "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?
3p 167  "Ananda, 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.
3p 167  "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?
3p 168  "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?
3p 169  "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?
3p 169  "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?
3p 170  "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.
3p 170  "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.
3p 171  "Ananda, 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?
3p 171  "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.
3p 172  "Beings’ minds absorb it according to their capacity to know.
3p 172  "Ananda, 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?
3p 173  "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.
3p1713-74  "Ananda, 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.
3p 174  "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?
3p 175  "Ananda, 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?
3p 176  "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?
3p 176  "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?
3p 177  "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?
3p 177  "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?
3p 178  "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?
3p 178  "Seeing has awareness while emptiness is inanimate: they do not mix and unite. Nor could the essence of seeing arise spontaneously without an origin.
3p 179  "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.
3p 179-80 "Ananda, 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.
3p 180-81  "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.
3p 181  "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?
3p 182  "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.
3p 182  "Ananda, 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.
3p 185  "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.
3p 186  "Does the consciousness which is aware and knows comes from seeing, from forms, from emptiness, or does it arise suddenly without a cause?
3p 186  "Ananda, 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?
3p 187  "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?
3p 187  "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.
3p 188  "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.
3p 189  "If it suddenly comes forth without a cause, why can’t you discern the moonlight within the sunlight?
3p 189  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?
3p 190  "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.
3p 190  "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.
3p 191  "Ananda, 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.
3p 192  "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.
3p 192  "It encompasses the emptiness of the ten directions and issues forth from it. How could it have a location?
3p 193  "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.
3p 194  "At that time, Ananda 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.
3p 196  "All mundane phenomena became the wonderfully bright primal mind of Bodhi.
3p 197  "The essence of the mind became completely pervasive, containing the ten directions.
3p 197  "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.
3p 199  "They bowed to the Buddha and placed their palms together, having gone through this unprecedented experience. Then, before the Thus Come One, Ananda spoke verses in praise of the Buddha.
3p 199  "The wonderfully deep Dharani,
  The unmoving Honored One,
  The foremost Shurangama King
  Is seldom found in the world.

3p 201  It dissolves away my inverted thoughts
  Gathered through billions of eons,
  So I needn’t endure asamkhyeya aeons
  To obtain the Dharma body.

3p 202  "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 Buddhalands.
  To repay the kindness shown me by the Buddha.

3p 204  "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.

3p 207  "Exalted Hero with awesome strength,
  Great kindness and compassion,
  Search out and dispel even the subtlest doubts.

3p 208  "Causing me to quickly attain the supreme enlightenment,
  And sit in Way-places in realms of the ten directions.

3p 208  "Were even the nature of emptiness to entirely melt away,
  This vajra mind will never waver.



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