Surangama Sutra of the Great Buddha's Crown, Ten Thousand Practices, Volume 1

「阿難！如彼眾生別業妄見，矚燈光中所現圓影，雖現似境，終彼見者目眚所成。眚即見勞，非色所造；然見眚者終無見咎。例汝今日，以目觀見山河國土及諸眾生，皆是無始見病所成。見與見緣似現前境，元我覺明見所緣眚。覺見即眚，本覺明心覺緣非眚；覺所覺眚，覺非眚中，此實見見，云何復名覺、聞、知、見？是故汝今見我及汝並諸世間十類眾生，皆即見眚，非見眚者；彼見真精性非眚者，故不名見。

(The Buddha continued:) "Ananda, just as those beings with false seeing from individual karma see the round shadows appearing in the light of the lamp, although these appear like a realm, in the end they are produced by the cataract in the eyes of the one who sees. The cataract is the fatigue of seeing, not something made by form; yet the part that can see the cataract is in the end free of the fault of seeing. In the same way, today with your eyes you see mountains, rivers, lands and all beings, all of which are produced by the sickness of seeing from beginningless time. Seeing and what seeing takes as its object seem to be present realms, but originally they are the cataract that my enlightened seeing takes as object. Enlightened seeing is itself the cataract, but the part of the originally enlightened bright mind that can be aware of the object is not the cataract. In the cataract of that which is aware and that which is perceived, awareness is not within the cataract. This is truly 'seeing the seeing'; how could it again be named awareness, hearing, knowing or seeing? So when you now see me, yourself and the ten kinds of beings in all the world, these are all the seeing of cataract, not the part that can see the cataract; the true essence of that seeing, whose nature is not cataract, is therefore not called seeing.

「阿難！如彼眾生同分妄見，例彼妄見別業一人，一病目人同彼一國。彼見圓影，眚妄所生。此眾同分所現不祥，同見業中瘴惡所起，俱是無始見妄所生。例閻浮提三千洲中，兼四大海娑婆世界，並洎十方諸有漏國及諸眾生，同是覺明無漏妙心，見、聞、覺、知虛妄病緣、和合妄生，和合妄死。若能遠離諸和合緣及不和合，則復滅除諸生死因；圓滿菩提不生滅性，清淨本心本覺常住。

(The Buddha continued:) "Ananda, the false seeing of shared karma of those beings is compared to the one person with false seeing from individual karma: one person with diseased eyes is like that whole country. What he sees as round shadows is born of a film of illusion. The inauspicious signs shown by this group sharing the same portion arise from pestilential evils within the shared karma of seeing, and all are born of false seeing from beginningless time. It is compared to Jambudvipa among the three thousand continents, together with the Saha world of the four great seas, and up to all the worlds of the ten directions with outflows and their beings: all are the wondrous mind of enlightened brightness without outflows, and the conditions of the sickness of false seeing, hearing, sensing and knowing combine to produce false birth and combine to produce false death. If one can be far from all conditions of combination and non-combination, then one further eliminates the causes of birth and death, and the perfect fullness of bodhi, the nature without arising or ceasing, the pure original mind and original enlightenment, abides forever.

「阿難！汝雖先悟本覺妙明性非因緣非自然性，而猶未明如是覺元非和合生及不和合。阿難！吾今復以前塵問汝，汝今猶以一切世間妄想和合諸因緣性，而自疑惑證菩提心和合起者。則汝今者妙淨見精，為與明和？為與闇和？為與通和？為與塞和？若明和者，且汝觀明，當明現前，何處雜見？見相可辨，雜何形像？若非見者，云何見明？若即見者，云何見見？必見圓滿，何處和明？若明圓滿不合見和，見必異明，雜則失彼性明名字；雜失明性，和明非義。彼暗與通及諸群塞，亦復如是。

(The Buddha continued:) "Ananda, although you have earlier realized that the wondrous bright nature of original enlightenment is neither due to causes and conditions nor spontaneous, you have not yet understood that this original enlightenment is neither born of combination nor of non-combination. Ananda, I will now question you again with the earlier objects. You still take the nature of all the worldly false thoughts and combined causes and conditions and doubt that realizing the bodhi mind arises from combination. Then your wondrous pure essence of seeing: is it combined with brightness? With darkness? With openness? With obstruction? If it combines with brightness, then when you look at brightness and brightness is present, where does the seeing mix in? The aspect of seeing can be distinguished; what shape does the mixing have? If it is not seeing, how does it see brightness? If it is seeing, how can it see seeing? Since seeing must be complete, where would it combine with brightness? If brightness is complete, it should not combine with seeing; seeing must then differ from brightness, and mixing would lose the name of the nature of brightness. If mixing loses the nature of brightness, the meaning of combining with brightness is not established. Darkness, openness and all obstructions are likewise.

「復次，阿難！又汝今者妙淨見精，為與明合？為與暗合？為與通合？為與塞合？若明合者，至於暗時明相已滅，此見即不與諸暗合，云何見暗？若見暗時不與暗合，與明合者應非見明？既不見明，云何明合了明非暗？彼暗與通及諸群塞，亦復如是。」

(The Buddha continued:) "Furthermore, Ananda, your wondrous pure essence of seeing: is it united with brightness? With darkness? With openness? With obstruction? If it is united with brightness, then when it is dark the aspect of brightness has already gone out, and this seeing would not be united with darkness; how then does it see darkness? If in seeing darkness it is not united with darkness, then what is united with brightness should not be seeing brightness. If it does not see brightness, how can it be said to be united with brightness and not darkness? Darkness, openness and all obstructions are likewise."

阿難白佛言：「世尊！如我思惟，此妙覺元與諸緣塵及心念慮非和合耶？」

Ananda said to the Buddha: "World-Honored One, as I think it over, is this wondrous enlightened source not a combination with the dust of conditions and with the thoughts and reflections of the mind?"

佛言：「汝今又言覺非和合，吾復問汝，此妙見精非和合者，為非明和？為非暗和？為非通和？為非塞和？若非明和，則見與明必有邊畔。汝且諦觀，何處是明？何處是見？在見在明，自何為畔？阿難！若明際中必無見者，則不相及；自不知其明相所在，畔云何成？彼暗與通及諸群塞，亦復如是。

The Buddha said: "Now you say again that enlightenment is not a combination; I ask you again: this wondrous essence of seeing that is not a combination, is it not combined with brightness? Not combined with darkness? Not combined with openness? Not combined with obstruction? If it is not combined with brightness, then seeing and brightness must have a boundary. Look carefully: where is brightness, and where is seeing? In seeing and in brightness, what is the boundary? Ananda, if there is certainly no seeing within the border of brightness, then they do not reach each other; if you yourself do not know where the aspect of brightness is, how can a boundary be established? Darkness, openness and all obstructions are likewise.

「又妙見精非和合者，為非明合？為非暗合？為非通合？為非塞合？若非明合，則見與明性相乖角，如耳與明瞭不相觸；見且不知明相所在，云何甄明合非合理？彼暗與通及諸群塞，亦復如是。

(The Buddha continued:) "Again, this wondrous essence of seeing that is not a combination: is it not united with brightness? Not united with darkness? Not united with openness? Not united with obstruction? If it is not united with brightness, then the natures of seeing and brightness are at odds, just as the ear and brightness do not touch at all. Seeing does not even know where the aspect of brightness is; how could it discern the principle of union and non-union? Darkness, openness and all obstructions are likewise.

「阿難！汝猶未明一切浮塵諸幻化相，當處出生，隨處滅盡；幻妄稱相，其性真為妙覺明體。如是乃至五陰、六入，從十二處至十八界，因緣和合虛妄有生，因緣別離虛妄名滅；殊不能知生滅去來，本如來藏常住妙明不動周圓妙真如性，性真常中求於去來、迷悟、死生了無所得。

(The Buddha continued:) "Ananda, you have not yet understood that all the floating dust and all illusory transformed appearances are born in the very place and are exhausted in the very place; the illusory and false is called appearance, but its nature is truly the wondrous enlightened bright essence. In this way, up to the five skandhas (the five groups of body-mind elements: form, feeling, perception, volition and consciousness) and six entrances, from the twelve sense fields to the eighteen realms, when causes and conditions combine there is false birth, and when causes and conditions separate it is falsely called extinction. You do not know at all that birth and death, going and coming, are originally the Tathagatagarbha, the eternally abiding wondrous bright, unmoving and all-pervading wondrous true suchness. In the true and constant nature, seeking going and coming, delusion and awakening, death and birth, nothing at all can be obtained.

「阿難！云何五陰本如來藏妙真如性？

(The Buddha continued:) "Ananda, how are the five skandhas originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！譬如有人，以清淨目觀晴明空，唯一晴虛，逈無所有。其人無故不動目睛、瞪以發勞，則於虛空別見狂花，復有一切狂亂非相。色陰當知亦復如是。阿難！是諸狂花，非從空來，非從目出。如是阿難！若空來者，既從空來還從空入，若有出入即非虛空。空若非空，自不容其花相起滅，如阿難體不容阿難。若目出者，既從目出還從目入；即此花性從目出故，當合有見。若有見者，去既花空，旋合見眼。若無見者，出既翳空，旋當翳眼。又見花時目應無瞖，云何晴空號清明眼？是故當知色陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who with clear eyes looks at a clear sky, which is only a pure void with nothing at all. If for no reason that person fixes his gaze without moving his eyeballs until they tire, then in empty space he sees wild flowers and all manner of confused non-appearances. You should know the skandha of form is also like this. Ananda, these wild flowers do not come from space and do not come out of the eyes. Ananda, if they come from space, having come from space they should enter space again; if there is going out and coming in, it is not empty space. If space is not space, naturally it cannot allow the appearance and disappearance of flowers, just as the body of Ananda cannot allow another Ananda. If they come out of the eyes, having come out of the eyes they should enter the eyes again; since the nature of the flowers comes out of the eyes, it should have sight. If it has sight, then when it goes out the flowers are in space, and when it turns back it should see the eyes. If it has no sight, then when it goes out it obscures space, and when it turns back it should obscure the eyes. Also, when seeing the flowers the eyes should have no film; how then could the clear sky be called the clear-eyed view? So you should know the skandha of form is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，手足宴安，百骸調適，忽如忘生，性無違順。其人無故以二手掌於空相摩，於二手中妄生澁、滑、冷、熱諸相。受陰當知亦復如是。阿難！是諸幻觸，不從空來，不從掌出。如是阿難！若空來者，既能觸掌何不觸身？不應虛空選擇來觸。若從掌出，應非待合。又掌出故，合則掌知，離即觸入；臂腕骨髓，應亦覺知入時蹤跡。必有覺心知出知入，自有一物身中往來，何待合知要名為觸？是故當知受陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person whose hands and feet are at ease and whose hundred bones are in harmony, so that suddenly it is as if he has forgotten his life and his nature has neither opposition nor accord. If for no reason that person rubs his two palms together in the air, then between the two hands false sensations of roughness, smoothness, cold and heat arise. You should know the skandha of feeling is also like this. Ananda, these illusory touches do not come from space and do not come out of the palms. Ananda, if they come from space, since they can touch the palms why do they not touch the body? Space should not select where to come and touch. If they come out of the palms, they should not have to wait for the joining. Moreover, since they come out of the palms, the palms would know when they join, and when they separate the touch would enter; the bones and marrow of the arm and wrist should also feel the traces of the entering. There must be a perceiving mind that knows going out and coming in, with a thing of its own moving back and forth in the body; why wait for the joining to be known before it is called touch? So you should know the skandha of feeling is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，談說醋梅口中水出，思踏懸崖足心酸澁。想陰當知亦復如是。阿難！如是醋說不從梅生，非從口入。如是阿難！若梅生者，梅合自談何待人說？若從口入，自合口聞，何須待耳？若獨耳聞，此水何不耳中而出？想踏懸崖，與說相類。是故當知想陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who, speaking of sour plums, makes his mouth water, or who, thinking of stepping on a cliff edge, feels his soles tingle. You should know the skandha of perception is also like this. Ananda, this sourness does not arise from the plum and does not enter from the mouth. Ananda, if it arose from the plum, the plum should speak for itself and not wait for a person to speak. If it entered from the mouth, the mouth should hear it itself, without waiting for the ear. If only the ear hears it, why does this water not come out of the ear? Thinking of stepping on a cliff is similar to speaking of plums. So you should know the skandha of perception is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如暴流波浪相續，前際後際不相踰越。行陰當知亦復如是。阿難！如是流性，不因空生，不因水有；亦非水性，非離空水。如是阿難！若因空生，則諸十方無盡虛空成無盡流，世界自然俱受淪溺。若因水有，則此暴流性應非水，有所、有相，今應現在。若即水性，則澄清時應非水體；若離空水，空非有外，水外無流。是故當知行陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a violent current whose waves follow one another, the earlier and later not overstepping each other. You should know the skandha of volition is also like this. Ananda, the nature of this flow does not arise from space and does not exist through water; it is also not the nature of water, nor is it apart from space and apart from water. Ananda, if it arose from space, then the endless space of the ten directions would become an endless flow, and the worlds would all naturally be drowned. If it existed through water, then the nature of this violent current should not be water, and it would have a place and a form that should be present now. If it is itself the nature of water, then when it is clear it should not be the substance of water; if it is apart from space and water, space has no outside, and outside water there is no flow. So you should know the skandha of volition is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，取頻伽瓶塞其兩孔，滿中擎空，千里遠行用餉他國。識陰當知亦復如是。阿難！如是虛空，非彼方來，非此方入。如是阿難，若彼方來，則本瓶中既貯空去，於本瓶地應少虛空。若此方入，開孔倒瓶，應見空出。是故當知識陰虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who takes a kalavinka vase, stops up the two holes, and carries it full of emptiness a thousand li away to present to another country. You should know the skandha of consciousness is also like this. Ananda, this space does not come from that place and does not enter at this place. Ananda, if it came from that place, then the original vase, having stored space and gone away, should have less space at the original site. If it entered at this place, then when the holes are opened and the vase turned over, one should see space come out. So you should know the skandha of consciousness is false, originally neither from causes and conditions nor of spontaneous nature."

唐天竺沙門般剌蜜帝譯

Translated by the Indian Sramana Paramiti of the Tang dynasty.

「復次，阿難！云何六入本如來藏妙真如性？

(The Buddha continued:) "Furthermore, Ananda, how are the six entrances originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！即彼目精瞪發勞者，兼目與勞，同是菩提瞪發勞相。因於明暗二種妄塵，發見居中，吸此塵象，名為見性。此見離彼明暗二塵，畢竟無體。如是阿難！當知是見非明暗來，非於根出，不於空生。何以故？若從明來，暗即隨滅，應非見暗。若從暗來，明即隨滅，應無見明。若從根生，必無明暗，如是見精本無自性。若於空出，前矚塵象，歸當見根；又空自觀，何關汝入？是故當知眼入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, take the eye essence that stares until it tires, together with the eye and the fatigue: these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of brightness and darkness, seeing arises in the middle and draws in these dust appearances; this is called the nature of seeing. This seeing, apart from the two dusts of brightness and darkness, in the end has no substance. Therefore, Ananda, you should know that this seeing does not come from brightness or darkness, does not come out of the organ, and is not born of space. Why? If it came from brightness, then when darkness comes brightness would vanish with it, and seeing should not see darkness. If it came from darkness, then when brightness comes darkness would vanish with it, and there should be no seeing of brightness. If it is born of the organ, there would be no brightness and darkness, and so the essence of seeing would originally have no self-nature. If it came out of space, then seeing the dust appearances in front, on returning it should see the organ; and space seeing by itself has what to do with your entrance? So you should know the eye entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，以兩手指急塞其耳，耳根勞故頭中作聲；兼耳與勞，同是菩提瞪發勞相。因於動靜二種妄塵，發聞居中，吸此塵象，名聽聞性。此聞離彼動靜二塵，畢竟無體。如是阿難！當知是聞，非動靜來，非於根出，不於空生。何以故？若從靜來，動即隨滅，應非聞動；若從動來，靜即隨滅，應無覺靜。若從根生，必無動靜，如是聞體本無自性。若於空出，有聞成性，即非虛空；又空自聞，何關汝入？是故當知耳入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who quickly stops up his ears with two fingers; because the ear organ tires, a sound arises in the head. Together with the ear and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of motion and stillness, hearing arises in the middle and draws in these dust appearances; this is called the nature of hearing. This hearing, apart from the two dusts of motion and stillness, in the end has no substance. Therefore, Ananda, you should know that this hearing does not come from motion or stillness, does not come out of the organ, and is not born of space. Why? If it came from stillness, then when motion comes stillness would vanish with it, and it should not hear motion. If it came from motion, then when stillness comes motion would vanish with it, and there should be no awareness of stillness. If it is born of the organ, there would be no motion and stillness, and so the essence of hearing would originally have no self-nature. If it came out of space, having hearing and so being a nature, it would not be empty space; and space hearing by itself has what to do with your entrance? So you should know the ear entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人急畜其鼻，畜久成勞，則於鼻中聞有冷觸。因觸分別通塞、虛實，如是乃至諸香、臭氣；兼鼻與勞，同是菩提瞪發勞相。因於通塞二種妄塵，發聞居中，吸此塵象，名嗅聞性。此聞離彼通塞二塵，畢竟無體。當知是聞，非通塞來，非於根出，不於空生。何以故？若從通來，塞自隨滅，云何知塞？如因塞有，通則無聞，云何發明香、臭等觸？若從根生，必無通塞，如是聞體本無自性。若從空出，是聞自當迴嗅汝鼻；空自有聞，何關汝入？是故當知鼻入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who sniffs sharply through his nose, and after sniffing for a long time becomes tired, so that in the nose he senses a cold touch. By this touch he distinguishes openness and obstruction, emptiness and fullness, and so on up to all fragrances and stenches. Together with the nose and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of openness and obstruction, smelling arises in the middle and draws in these dust appearances; this is called the nature of smelling. This smelling, apart from the two dusts of openness and obstruction, in the end has no substance. You should know that this smelling does not come from openness or obstruction, does not come out of the organ, and is not born of space. Why? If it came from openness, then obstruction would vanish by itself; how would it know obstruction? If it exists because of obstruction, then in openness there would be no smelling; how would it perceive the touches of fragrance, stench and so on? If it is born of the organ, there would be no openness and obstruction, and so the essence of smelling would originally have no self-nature. If it came out of space, this smelling itself should turn around and smell your nose; if space itself has smelling, what does that have to do with your entrance? So you should know the nose entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人以舌舐吻，熟舐令勞，其人若病則有苦味，無病之人微有甜觸；由甜與苦顯此舌根，不動之時淡性常在。兼舌與勞，同是菩提瞪發勞相。因甜苦、淡二種妄塵，發知居中，吸此塵象，名知味性。此知味性，離彼甜、苦及淡二塵，畢竟無體。如是阿難！當知如是嘗苦、淡知，非甜、苦來，非因淡有，又非根出，不於空生。何以故？若甜、苦來，淡即知滅，云何知淡？若從淡出，甜即知亡，復云何知甜、苦二相？若從舌生，必無甜、淡及與苦塵，斯知味根本無自性。若於空出，虛空自味，非汝口知；又空自知，何關汝入？是故當知舌入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who licks his lips with his tongue; licking repeatedly he tires, and if the person is ill he tastes bitterness, while a healthy person tastes a slight sweet touch. Through sweetness and bitterness this tongue organ is made manifest, and when it is not moving, the nature of blandness is always present. Together with the tongue and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of sweet and bitter and of bland, knowing arises in the middle and draws in these dust appearances; this is called the nature of tasting. This tasting, apart from the two dusts of sweet, bitter and bland, in the end has no substance. Therefore, Ananda, you should know that this knowing that tastes bitter and bland does not come from sweet and bitter, does not exist because of blandness, does not come out of the organ, and is not born of space. Why? If it came from sweet and bitter, then when blandness comes this knowing would vanish; how would it know blandness? If it came out of blandness, then when sweetness comes this knowing would perish; how would it know the two aspects of sweet and bitter? If it is born of the tongue, there would be no sweet, bland or bitter dust, and the tasting would originally have no self-nature. If it came out of space, space would taste by itself, not something known by your mouth; and space knowing by itself has what to do with your entrance? So you should know the tongue entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，以一冷手觸於熱手，若冷勢多熱者從冷，若熱功勝冷者成熱。如是以此合覺之觸，顯於離知；涉勢若成，因於勞觸。兼身與勞，同是菩提瞪發勞相。因於離、合二種妄塵，發覺居中，吸此塵象，名知覺性。此知覺體，離彼離、合、違、順二塵，畢竟無體。如是阿難！當知是覺，非離、合來，非違、順有，不於根出，又非空生。何以故？若合時來，離當已滅，云何覺離？違、順二相，亦復如是。若從根出，必無離、合、違、順四相，則汝身知元無自性。必於空出，空自知覺，何關汝入？是故當知身入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who touches a hot hand with a cold hand: if the cold has more force, the hot one becomes cold, and if the heat is stronger than the cold, the cold one becomes hot. In this way, the touch of joining shows the knowing of separation; as the momentum of passing over takes effect, it is because of the fatigue of touch. Together with the body and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of separation and joining, awareness arises in the middle and draws in these dust appearances; this is called the nature of awareness. This body of awareness, apart from the two dusts of separation, joining, opposition and accord, in the end has no substance. Therefore, Ananda, you should know that this awareness does not come from separation or joining, does not exist through opposition or accord, does not come out of the organ, and is not born of space. Why? If it came when joining, separation should already have vanished; how would it feel separation? The two aspects of opposition and accord are likewise. If it came out of the organ, there would be no four aspects of separation, joining, opposition and accord, and the knowing of your body would originally have no self-nature. If it came out of space, space would be aware by itself, and what would that have to do with your entrance? So you should know the body entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！譬如有人，勞倦則眠，睡熟便寤，覽塵斯憶，失憶為忘；是其顛倒生、住、異、滅，吸習中歸，不相踰越，稱意知根。兼意與勞，同是菩提瞪發勞相。因於生、滅二種妄塵，集知居中，吸撮內塵，見聞逆流，流不及地，名覺知性。此覺知性，離彼寤寐、生滅二塵，畢竟無體。如是阿難！當知如是覺知之根，非寤寐來，非生滅有，不於根出，亦非空生。何以故？若從寤來，寐即隨滅，將何為寐？必生時有，滅即同無，令誰受滅？若從滅有，生即滅無，孰知生者？若從根出，寤、寐二相隨身開合，離斯二體，此覺知者同於空花，畢竟無性。若從空生，自是空知，何關汝入？是故當知意入虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, it is like a person who sleeps when weary and wakes when sleep is complete, who remembers what he has looked upon and calls loss of memory forgetting. This is the inverted arising, dwelling, change and ceasing, drawing in habit and returning within, never overstepping one another, and is called the mind organ of knowing. Together with the mind and the fatigue, these are all the aspect of staring and fatigue within bodhi. Because of the two false dusts of arising and ceasing, gathered knowing arises in the middle and draws in the inner dust, so that seeing and hearing flow backward, and the flow does not reach the ground; this is called the nature of awareness and knowing. This nature of awareness and knowing, apart from the two dusts of waking, sleeping, arising and ceasing, in the end has no substance. Therefore, Ananda, you should know that this organ of awareness and knowing does not come from waking and sleeping, does not exist through arising and ceasing, does not come out of the organ, and is not born of space. Why? If it came from waking, then when sleep comes it would vanish with it; what would then be taken as sleep? If it exists at arising, then at ceasing it would be the same as nothing; who would receive the ceasing? If it exists from ceasing, then at arising it would be gone; who would know that which arises? If it comes out of the organ, the aspects of waking and sleeping open and close with the body, and apart from these two bodies this knower is the same as a flower in the sky, without any nature in the end. If it is born of space, then it is space itself that knows, and what does that have to do with your entrance? So you should know the mind entrance is false, originally neither from causes and conditions nor of spontaneous nature.

「復次，阿難！云何十二處本如來藏妙真如性？

(The Buddha continued:) "Furthermore, Ananda, how are the twelve sense fields originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！汝且觀此祇陀樹林及諸泉池，於意云何？此等為是色生眼見，眼生色相？阿難！若復眼根生色相者，見空非色，色性應銷；銷則顯發一切都無；色相既無，誰明空質？空亦如是。若復色塵生眼見者，觀空非色，見即銷亡；亡則都無，誰明空色？是故當知見與色、空俱無處所，即色與見二處虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, look at this Jeta Grove and its springs and ponds; what do you think? Does form give rise to the seeing of the eye, or does the eye give rise to the aspect of form? Ananda, if the eye organ gives rise to the aspect of form, then in seeing space, which is not form, the nature of form should be eliminated; if it is eliminated, everything would manifest as nothing at all; if the aspect of form is already absent, who would make space's substance clear? Space would be likewise. If form as dust gives rise to the seeing of the eye, then in looking at space, which is not form, seeing would be eliminated and perish; when it perishes, there is nothing at all, so who would make space and form clear? So you should know that seeing, form and space have no location at all; that is, the two fields of form and seeing are false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝更聽此祇陀園中食辦擊鼓，眾集撞鐘，鐘鼓音聲前後相續。於意云何？此等為是聲來耳邊，耳往聲處？阿難！若復此聲來於耳邊，如我乞食室羅筏城，在祇陀林則無有我；此聲必來阿難耳處，目連、迦葉、應不俱聞？何況其中一千二百五十沙門，一聞鐘聲同來食處？若復汝耳往彼聲邊，如我歸住祇陀林中，在室羅城則無有我。汝聞鼓聲，其耳已往擊鼓之處；鐘聲齊出，應不俱聞？何況其中象、馬、牛、羊種種音響？若無來、往，亦復無聞？是故當知聽與音聲俱無處所，即聽與聲二處虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, listen again to the drums struck in this Jeta Garden when the meal is ready, and the bells rung when the assembly gathers, the sounds of bell and drum following one another. What do you think? Does the sound come to the ear, or does the ear go to the sound? Ananda, if this sound comes to the side of the ear, like me begging for food in Sravasti city, then in Jeta Grove there would be no me; if this sound must come to Ananda's ear, Maudgalyayana and Kasyapa should not hear it together; how much less the twelve hundred and fifty sramanas who, on hearing the bell, all come together to the place of the meal? If your ear goes to the side of that sound, like me returning to dwell in Jeta Grove, then in Sravasti there would be no me. When you hear the sound of the drum, your ear has already gone to where the drum is struck; when the sound of the bell comes out together, should you not hear them both? How much less the many sounds of elephants, horses, oxen and sheep? If there is neither coming nor going, is there then also no hearing? So you should know that hearing and sound have no location at all; that is, the two fields of hearing and sound are false, originally neither from causes and conditions nor of spontaneous nature."

「阿難！汝又嗅此鑪中栴檀，此香若復然於一銖，室羅筏城四十里內同時聞氣。於意云何？此香為復生栴檀木，生於汝鼻，為生於空？阿難！若復此香生於汝鼻，稱鼻所生，當從鼻出；鼻非栴檀，云何鼻中有栴檀氣？稱汝聞香，當於鼻入，鼻中出香，說聞非義。若生於空，空性常恆，香應常在，何藉鑪中爇此枯木？若生於木，則此香質因爇成煙，若鼻得聞，合蒙煙氣？其煙騰空未及遙遠，四十里內云何已聞？是故當知香、鼻與聞俱無處所，即嗅與香二處虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, you also smell the sandalwood in this censer; if one zhu of this incense is burned, within forty li of Sravasti city all will smell its fragrance at the same time. What do you think? Is this fragrance born of the sandalwood, born of your nose, or born of space? Ananda, if this fragrance is born of your nose, then as it is called born of the nose it should come out of the nose; the nose is not sandalwood, so how does the nose have the scent of sandalwood? Since you say you smell the fragrance, it should enter at the nose; if fragrance comes out of the nose, the meaning of smelling is not established. If it is born of space, the nature of space is constant and eternal, so the fragrance should always be there; why borrow this dry wood burning in the censer? If it is born of wood, then the substance of this fragrance becomes smoke when burned; if the nose can smell it, the nose should receive smoke. But the smoke rises into the air without going far; how is it already smelled within forty li? So you should know that fragrance, nose and smelling have no location at all; that is, the two fields of smelling and fragrance are false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝常二時眾中持缽，其間或遇酥酪醍醐，名為上味。於意云何？此味為復生於空中？生於舌中？為生食中？阿難！若復此味生於汝舌，在汝口中秖有一舌，其舌爾時已成酥味，遇黑石蜜應不推移。若不變移，不名知味；若變移者，舌非多體，云何多味一舌之知？若生於食，食非有識，云何自知？又食自知，即同他食，何預於汝名味之知？若生於空，汝噉虛空，當作何味？必其虛空若作鹹味，既鹹汝舌亦鹹汝面，則此界人同於海魚。既常受鹹，了不知淡，若不識淡亦不覺鹹；必無所知，云何名味？是故當知味、舌與甞俱無處所，即甞與味二俱虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, you regularly hold the bowl in the assembly twice a day, and sometimes encounter ghee, curds and clarified butter, called the supreme flavors. What do you think? Is this flavor born in space, born in the tongue, or born in the food? Ananda, if this flavor is born of your tongue, then in your mouth there is only one tongue, and that tongue at that moment would have become the flavor of ghee, and on meeting black rock sugar it should not change. If it does not change, it is not called knowing flavor; if it changes, the tongue is not of many bodies, so how can many flavors be known by one tongue? If it is born of food, food has no consciousness, so how does it know itself? And if food knows itself, it would be the same as another's eating; what has that to do with you, that it should be called the knowing of flavor? If it is born of space, what flavor would you taste when you eat space? If space were to make a salty flavor, then being salty it would also salt your tongue and your face, and the people of this realm would be the same as fish of the sea. Constantly receiving saltiness and wholly unaware of blandness, if they did not know blandness they would not perceive saltiness either; if there is nothing at all known, how could it be called flavor? So you should know that flavor, tongue and tasting have no location at all; that is, tasting and flavor are both false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝常晨朝以手摩頭，於意云何？此摩所知，誰為能觸？能為在手、為復在頭？若在於手，頭則無知，云何成觸？若在於頭，手則無用，云何名觸？若各各有，則汝阿難應有二身。若頭與手，一觸所生，則手與頭當為一體；若一體者，觸則無成。若二體者，觸誰為在？在能非所，在所非能；不應虛空與汝成觸。是故當知覺、觸與身俱無處所，即身與觸二俱虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, you often rub your head with your hand in the morning; what do you think? In this rubbing, what is known, and who is the one that touches? Is the one that can touch in the hand, or in the head? If it is in the hand, then the head has no knowing; how is touch accomplished? If it is in the head, then the hand is of no use; how is it called touch? If each of them has it, then you, Ananda, should have two bodies. If head and hand arise from one touch, then hand and head should be one body; if they are one body, touch is not accomplished. If they are two bodies, where is touch? The one that touches is not the one touched, and the one touched is not the one that touches; it should not be that empty space accomplishes touch with you. So you should know that awareness, touch and body have no location at all; that is, body and touch are both false, originally neither from causes and conditions nor of spontaneous nature.

「阿難！汝常意中所緣善、惡、無記三性，生成法則；此法為復即心所生？為當離心別有方所？

(The Buddha continued:) "Ananda, you constantly have in your mind three natures, good, evil and neutral, taking them as objects, and they give rise to dharmas. Are these dharmas born of the mind itself, or do they exist elsewhere apart from the mind?

「阿難！若即心者，法則非塵，非心所緣，云何成處？若離於心別有方所，則法自性為知非知？知則名心，異汝非塵，同他心量。即汝即心，云何汝心更二於汝？若非知者，此塵既非色、聲、香、味、離、合、冷、煖及虛空相，當於何在？今於色、空都無表示，不應人間更有空外。心非所緣，處從誰立？是故當知法則與心俱無處所，則意與法二俱虛妄，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if they are the mind itself, dharmas are not dust, are not objects of the mind, so how are they a field? If they exist elsewhere apart from the mind, then is the self-nature of dharmas knowing or not knowing? If knowing, it is called mind, different from you, not dust, the same as the measure of another's mind. If it is you and it is the mind, why would your mind be a second thing beside you? If it is not knowing, this dust, being neither form, sound, smell, taste, separation, joining, cold, warmth, nor the aspect of space, where would it be? Now, as neither form nor space can indicate it, there should not be a place among people beyond space. If the mind is not the object, from whom is the field established? So you should know that dharmas and mind have no location at all; that is, mind and dharmas are both false, originally neither from causes and conditions nor of spontaneous nature.

「復次，阿難！云何十八界本如來藏妙真如性？

(The Buddha continued:) "Furthermore, Ananda, how are the eighteen realms originally the wondrous true suchness nature of the Tathagatagarbha?

「阿難！如汝所明眼、色為緣生於眼識，此識為復因眼所生、以眼為界？因色所生、以色為界？阿難！若因眼生，既無色、空，無可分別，縱有汝識，欲將何用？汝見又非青、黃、赤、白，無所表示，從何立界？若因色生，空無色時汝識應滅，云何識知是虛空性？若色變時，汝亦識其色相遷變；汝識不遷，界從何立？從變則變，界相自無；不變則恆。既從色生，應不識知虛空所在？若兼二種眼、色共生，合則中離、離則兩合，體性雜亂，云何成界？是故當知眼、色為緣生眼識界，三處都無，則眼與色及色界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, as you understand it, eye and form are conditions that give rise to eye consciousness. Is this consciousness born because of the eye, taking the eye as its realm? Or born because of form, taking form as its realm? Ananda, if it is born because of the eye, then since there is no form or space and nothing to distinguish, what would you do with your consciousness, even if you had it? Your seeing is not blue, yellow, red or white, has nothing to show, so from what is a realm established? If it is born because of form, then when space has no form your consciousness should vanish; how does the consciousness know it is the nature of empty space? When form changes, you also recognize the changing of its aspect; if your consciousness does not change, from what is the realm established? If it changes along with it, the realm's aspect is naturally absent; if it does not change, it is constant. Since it is born from form, should it not fail to know where space is? If both the eye and form give rise to it together, then when they join, the middle separates, and when they separate, the two join; the essence and nature are mixed and confused, so how is a realm formed? So you should know that eye and form are conditions giving rise to the realm of eye consciousness, and these three have no place at all; that is, eye, form and the realm of form, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明耳、聲為緣生於耳識，此識為復因耳所生、以耳為界？因聲所生、以聲為界？

(The Buddha continued:) "Ananda, again, as you understand it, ear and sound are conditions that give rise to ear consciousness. Is this consciousness born because of the ear, taking the ear as its realm? Or born because of sound, taking sound as its realm?

「阿難！若因耳生，動、靜二相既不現前，根不成知，必無所知。知尚無成，識何形貌？若取耳聞，無動、靜故，聞無所成。云何耳形雜色、觸塵名為識界？則耳識界復從誰立！若生於聲，識因聲有、則不關聞，無聞則亡聲相所在。識從聲生，許聲因聞而有聲相，聞應聞識，不聞非界。聞則同聲，識已被聞，誰知聞識？若無知者，終如草木，不應聲、聞雜成中界。界無中位，則內、外相復從何成？是故當知耳、聲為緣生耳識界，三處都無，則耳與聲及聲界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the ear, then since the two aspects of motion and stillness are not present, the organ does not become knowing and certainly knows nothing. If knowing is not even accomplished, what shape would consciousness have? If one takes the ear's hearing, with no motion or stillness, hearing accomplishes nothing. How then could the ear's form, a mixture of color and touch dust, be called the realm of consciousness? Then the realm of ear consciousness would again be established from what? If it is born of sound, consciousness exists because of sound and has nothing to do with hearing; without hearing, the place of the sound's aspect is lost. If consciousness is born from sound, and sound is admitted to have its aspect because of hearing, then hearing should hear consciousness; if it does not hear, it is not a realm. If it hears, then it is the same as sound, and consciousness is already heard; who knows the hearing of consciousness? If there is no knowing, it is in the end like grass and trees, and sound and hearing should not mix to form a middle realm. If the realm has no middle position, then inner and outer aspects would again be formed from what? So you should know that ear and sound are conditions giving rise to the realm of ear consciousness, and these three have no place at all; that is, ear, sound and the realm of sound, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明鼻、香為緣生於鼻識，此識為復因鼻所生、以鼻為界？因香所生、以香為界？

(The Buddha continued:) "Ananda, again, as you understand it, nose and smell are conditions that give rise to nose consciousness. Is this consciousness born because of the nose, taking the nose as its realm? Or born because of smell, taking smell as its realm?

「阿難！若因鼻生，則汝心中以何為鼻？為取肉形雙爪之相？為取嗅知動搖之性？若取肉形，肉質乃身，身知即觸，名身非鼻，名觸即塵；鼻尚無名，云何立界？若取嗅知，又汝心中以何為知？以肉為知，則肉之知元觸非鼻。以空為知，空則自知，肉應非覺。如是則應虛空是汝，汝身非知，今日阿難應無所在。以香為知，知自屬香，何預於汝？若香、臭氣必生汝鼻，則彼香、臭二種流氣，不生伊蘭及栴檀木。二物不來，汝自嗅鼻為香為臭？臭則非香、香應非臭。若香、臭二俱能聞者，則汝一人應有兩鼻，對我問道有二阿難，誰為汝體？若鼻是一，香、臭無二，臭既為香，香復成臭，二性不有，界從誰立？若因香生，識因香有，如眼有見不能觀眼，因香有故應不知香。知則非生，不知非識，香非知有，香界不成。識不知香，因界則非從香建立。既無中間，不成內、外，彼諸聞性畢竟虛妄！是故當知鼻、香為緣生鼻識界，三處都無，則鼻與香及香界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the nose, then in your mind what do you take as the nose? Do you take the fleshy form with its twin claw-like aspect? Or do you take the nature of smelling and knowing that moves and shakes? If you take the fleshy form, the substance of flesh is the body, and the knowing of the body is touch; it is called body, not nose, and what is called touch is dust; if the nose does not even have a name, how is a realm established? If you take the knowing of smell, then in your mind what do you take as knowing? If you take flesh as knowing, then the knowing of flesh is originally touch and not nose. If you take space as knowing, space would know itself, and flesh would not be aware. Then space would be you, and your body would have no knowing, and today Ananda would be nowhere. If you take smell as knowing, the knowing belongs to smell; what has that to do with you? If fragrance and stench must be born in your nose, then these two kinds of flowing air are not born of eranda and sandalwood. If those two things do not come, do you smell your own nose as fragrant or stinking? If stinking, it is not fragrant, and if fragrant, it should not stink. If you can smell both fragrance and stench, then you alone should have two noses; facing me and asking about the Way there would be two Anandas, and which would be your substance? If the nose is one and fragrance and stench are not two, then when stench becomes fragrance and fragrance becomes stench again, the two natures do not exist, and from what is a realm established? If it is born because of fragrance, consciousness exists because of fragrance; just as the eye has seeing but cannot see the eye, because it exists through fragrance it should not know fragrance. If it knows, it is not born of it; if it does not know, it is not consciousness; if fragrance is not known to exist, the realm of fragrance is not established. Consciousness does not know fragrance, so the realm that depends on it is not established from fragrance. Since there is no middle, inner and outer are not formed, and the nature of those smellings is in the end false! So you should know that nose and smell are conditions giving rise to the realm of nose consciousness, and these three have no place at all; that is, nose, smell and the realm of smell, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明舌、味為緣生於舌識，此識為復因舌所生、以舌為界？因味所生、以味為界？

(The Buddha continued:) "Ananda, again, as you understand it, tongue and taste are conditions that give rise to tongue consciousness. Is this consciousness born because of the tongue, taking the tongue as its realm? Or born because of taste, taking taste as its realm?

「阿難！若因舌生，則諸世間甘蔗、烏梅、黃連、石鹽、細辛、薑、桂、都無有味。汝自嘗舌為甜、為苦？若舌性苦，誰來嘗舌？舌不自嘗，孰為知覺？舌性非苦，味自不生，云何立界？若因味生，識自為味，同於舌根，應不自嘗，云何識知是味非味？又一切味非一物生，味既多生，識應多體！識體若一，體必味生，鹹、淡、甘、辛、和合俱生諸變異相，同為一味，應無分別！分別既無則不名識，云何復名舌味識界？不應虛空生汝心識！舌、味和合，即於是中元無自性，云何界生？是故當知舌、味為緣生舌識界，三處都無，則舌與味及舌界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the tongue, then sugar cane, black plum, goldthread, rock salt, asarum, ginger and cinnamon in the world would have no flavor. You taste your own tongue: is it sweet or bitter? If the tongue's nature is bitter, who comes to taste the tongue? If the tongue does not taste itself, who is aware? If the tongue's nature is not bitter, flavor does not arise by itself, so how is a realm established? If it is born because of flavor, consciousness itself would be flavor, the same as the tongue organ, and should not taste itself; how does consciousness know what is flavor and what is not? Also, all flavors are not born of one thing; since flavors are born in many ways, consciousness should have many bodies! If the body of consciousness is one, its body must be born of flavor, and the various changing aspects arising together from the combination of salty, bland, sweet and pungent would all be one flavor and there would be no distinction! If there is no distinction, it is not called consciousness; how could it again be called the realm of tongue-and-taste consciousness? Your mind-consciousness should not arise from space! If tongue and taste combine, then within that there is originally no self-nature; how does a realm arise? So you should know that tongue and taste are conditions giving rise to the realm of tongue consciousness, and these three have no place at all; that is, tongue, taste and the realm of the tongue, these three, are originally neither from causes and conditions nor of spontaneous nature.

「阿難！又汝所明身、觸為緣生於身識，此識為復因身所生、以身為界？因觸所生、以觸為界？

(The Buddha continued:) "Ananda, again, as you understand it, body and touch are conditions that give rise to body consciousness. Is this consciousness born because of the body, taking the body as its realm? Or born because of touch, taking touch as its realm?

「阿難！若因身生，必無合、離二覺觀緣，身何所識？若因觸生，必無汝身，誰有非身知合、離者？阿難！物不觸知，身知有觸；知身即觸，知觸即身；即觸非身，即身非觸，身、觸二相元無處所。合身即為身自體性，離身即是虛空等相，內、外不成，中雲何立？中不復立，內、外性空，即汝識生從誰立界？是故當知身、觸為緣生身識界，三處都無，則身與觸及身界三，本非因緣、非自然性。

(The Buddha continued:) "Ananda, if it is born because of the body, there would certainly be no conditions of the two awarenesses of joining and separation; what would the body know? If it is born because of touch, there would certainly be no body of yours; who would have a non-body that knows joining and separation? Ananda, things are not known by touch; the body knows touch. To know the body is to be touch, and to know touch is to be the body; yet touch is not the body, and the body is not touch; the two aspects of body and touch originally have no location. Joined, the body is the body's own original nature; separated, it is the aspect of space and so on. If inner and outer are not established, how is the middle established? If the middle is not established again, inner and outer are empty by nature, so from what is the realm of your arising consciousness established? So you should know that body and touch are conditions giving rise to the realm of body consciousness, and these three have no place at all; that is, body, touch and the realm of the body, these three, are originally neither from causes and conditions nor of spontaneous nature.

「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？

(The Buddha continued:) "Ananda, again, as you understand it, mind and dharmas are conditions that give rise to mind consciousness. Is this consciousness born because of the mind, taking the mind as its realm? Or born because of dharmas, taking dharmas as its realm?

「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，汝今諦觀法法何狀？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。」

(The Buddha continued:) "Ananda, if it is born because of the mind, there must be something in your mind that is thought of and that makes your mind manifest; if there is no prior dharma, the mind has nothing to arise from, and apart from conditions it has no form; what use would consciousness be? Also, is your conscious mind the same as or different from the various reflections and the nature of discerning? If the same as mind, it is simply mind; how is it born of it? If different from mind, they are not the same, and it should know nothing! If it knows nothing, how does the mind arise? If it knows something, how does it know the mind? Since the two natures of sameness and difference are not accomplished, how is a realm established? If it is born because of dharmas, the dharmas of the world do not leave the five dusts. You observe the dharmas of form, and those of sound, smell, taste and touch, whose aspects are clear and which face the five organs, and are not included in the mind. Your consciousness is surely born in dependence on dharmas; now look carefully at dharmas: what shape do they have? If apart from form and space, motion and stillness, openness and obstruction, joining and separation, arising and ceasing, and going beyond all these aspects, in the end nothing can be obtained. When they arise, form, space and all dharmas arise together; when they cease, form, space and all dharmas cease together; if what it depends on does not exist, what form or aspect would the consciousness that arises from it have? If no aspect exists, how does a realm arise? So you should know that mind and dharmas are conditions giving rise to the realm of mind consciousness, and these three have no place at all; that is, mind, dharmas and the realm of mind, these three, are originally neither from causes and conditions nor of spontaneous nature."

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、自然二俱排擯？我今不知斯義所屬，唯垂哀愍，開示眾生中道了義無戲論法！」

Ananda said to the Buddha: "World-Honored One, the Tathagata always speaks of causes and conditions of combination, saying that all the various transformations of the world are manifested through the combination of the four great elements. Why does the Tathagata reject both causes and conditions and spontaneity? I do not now know to which this meaning belongs; I only beg you to have compassion and reveal to beings the definitive meaning of the middle way, the Dharma free of idle discussion!"

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。

At that time the World-Honored One said to Ananda: "You earlier turned away from the lesser vehicles of the Sravakas and Pratyekabuddhas and resolved to diligently seek unsurpassed bodhi, and so now I reveal to you the first principle. Why would you again entangle yourself with the idle discussions and false thinking about causes and conditions of the world? Although you have heard much, you are like one who speaks of medicine yet cannot recognize the true medicine when it is before him. The Tathagata calls this truly pitiable! Now listen carefully! I will distinguish and reveal it to you, and also enable those in the future who practice the Great Vehicle to penetrate true reality." Ananda was silent and received the Buddha's holy decree.

「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！如水成氷，氷還成水。

(The Buddha continued:) "Ananda, as you say, 'the four great elements combine to manifest the various transformations of the world.' Ananda, if the nature of those elements is not a combination, then they cannot mix and blend with the other elements, just as space does not combine with forms. If they combine, then they are the same as transformation, completing each other from beginning to end, with arising and ceasing following one another, birth and death, death and birth, birth after birth and death after death, like a spinning fire wheel that has no rest. Ananda, it is like water becoming ice and ice becoming water again.

「汝觀地性，麁為大地，細為微塵；至隣虛塵，析彼極微色邊際相，七分所成；更析隣虛，即實空性。阿難！若此隣虛析成虛空，當知虛空出生色相。汝今問言『由和合故出生世間諸變化相』，汝且觀此一隣虛塵，用幾虛空和合而有？不應隣虛合成隣虛。又隣虛塵析入空者，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！

(The Buddha continued:) "Look at the nature of earth: coarse, it is the great earth; fine, it is a mote of dust; down to the dust nearest to emptiness, analyzing the boundary aspect of the most minute form, it is made of seven parts; analyzing the near-empty further, it is the nature of real emptiness. Ananda, if this near-empty is analyzed into empty space, you should know that empty space gives birth to the aspect of form. You now ask 'because of combination the various changing aspects of the world are born'; look at this one near-empty mote and consider how much empty space combined to make it. A near-empty mote should not combine with a near-empty mote to make a near-empty mote. Also, when a near-empty mote is analyzed into emptiness, how much form combined to make empty space? When form combines, the combined form is not space; when space combines, the combined space is not form. Form can still be analyzed, but how can space combine? You originally do not know that in the Tathagatagarbha, the nature of form is true emptiness and the nature of emptiness is true form, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!

「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，優盧頻螺、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！

(The Buddha continued:) "Ananda, the nature of fire has no self and depends on conditions. Look at the households in the city that have not yet eaten: when they want to cook, they take a burning mirror in hand and seek fire from the sun. Ananda, what is called combination is as I and your twelve hundred and fifty bhiksus now form one assembly; though the assembly is one, if one traces the roots each has a body and each has an origin, a clan and a name. For example Sariputra is of the brahmin lineage, Uruvilva Kasyapa of the Kasyapa lineage, and Ananda is of the Gautama lineage. Ananda, if the nature of this fire exists through combination, then when the hand holds the mirror to seek fire from the sun, does this fire come out of the mirror? From the tinder? Or from the sun? Ananda, if it comes from the sun, it could itself burn the tinder in your hand, and the trees and forests along the way should be burned. If it comes out of the mirror, it could itself come out of the mirror and ignite the tinder; why does the mirror not melt? Even your hand holding it has no sign of heat, so how could it melt? If it is born of the tinder, why must one borrow the sun, the mirror and the meeting of bright light before fire arises? Look carefully again: the mirror is held by the hand, the sun comes from the sky, the tinder is born of the earth; from what direction does fire travel to here? The sun and mirror are far apart, neither combined nor joined, and fire's light should not exist by itself from nowhere. You still do not know that in the Tathagatagarbha, the nature of fire is true emptiness and the nature of emptiness is true fire, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. Ananda, know that when a person in one place holds a mirror, fire arises in that place; when persons throughout the Dharma realm hold mirrors, fire arises throughout the world; arising throughout the world, how could it have a location? Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!

「阿難！水性不定，流息無恆。如室羅城迦毘羅仙、斫迦羅仙、及缽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！

(The Buddha continued:) "Ananda, the nature of water is not fixed, its flowing and stopping not constant. For example, in Sravasti the great magicians such as the immortal Kapila, the immortal Cakra, and Padma and Mahasattva seek the essence of the moon in order to mix it with magic medicine. These masters, in the daytime of the bright half of the month, hold a moon-mirror in their hands to catch the water of the moon. Does this water come out of the pearl? Does it exist in space itself? Or does it come from the moon? Ananda, if it comes from the moon, it could even make the pearl yield water from afar, and the trees and forests it passes would all pour forth. If it flowed, why wait for it to come out of the mirror? If it did not flow, then the bright water did not descend from the moon. If it comes out of the pearl, then this pearl should always flow with water; why wait for midnight or the daytime of the bright half to catch it? If it is born of space, the nature of space is boundless, so water would be endless; from humans to heavens all would be drowned in a flood, so how could there be those that move in water, on land and in air? Look carefully again: the moon rises from the sky, the pearl is held in the hand, the basin that catches the water is set out by the man himself; from what direction does water flow to here? The moon and pearl are far apart, neither combined nor joined, and the water essence should not exist by itself from nowhere. You still do not know that in the Tathagatagarbha, the nature of water is true emptiness and the nature of emptiness is true water, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. When a pearl is held in one place, water comes out in that place; when pearls are held throughout the Dharma realm, water arises throughout the Dharma realm; arising throughout the world, how could it have a location? Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!

「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？若風自生彼拂之面，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，虛空寂然不參流動，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！

(The Buddha continued:) "Ananda, the nature of wind has no substance, its motion and stillness are not constant. You regularly straighten your robe as you enter the great assembly, and the corner of your sanghati stirs and touches the person beside you, so that a slight wind brushes that person's face. Does this wind come out of the corner of the kasaya? Does it arise from space? Or is it born from that person's face? Ananda, if this wind comes out of the corner of the kasaya, then you would be wearing wind; your robe would fly and sway, and should leave your body! Now I am in the Dharma assembly with my robe hanging down; look, where is the wind in my robe? There should not be a place in the robe that stores wind. If it arises from space, your robe did not move, so why was there no brushing? The nature of space is constantly abiding, so wind should always arise; if there were no wind, space would have to perish. One can see wind cease, but what would the ceasing of space look like! If it has arising and ceasing, it is not called space; if it is called space, how does wind come out of it? If wind arises by itself from the face that is brushed, it should brush you, since it arises from that face! You yourself straighten your robe, so how does it brush in reverse? Examine this closely: straightening the robe is in you, the face belongs to that person, and space is still and does not take part in flowing; from whose side does wind stir and come here? Wind and space are separated by nature, neither combined nor joined; wind's nature should not exist by itself from nowhere. You utterly do not know that in the Tathagatagarbha, the nature of wind is true emptiness and the nature of emptiness is true wind, pure and originally so, pervading the Dharma realm and responding according to the capacity of beings' minds to know. Ananda, as when you alone slightly move your robe a slight wind comes out, so too throughout the Dharma realm, as persons brush their robes, wind arises throughout the lands, pervading the world; how could it have a location? Following karma they appear, but people of the world, ignorant, are deluded into taking them as causes and conditions or as spontaneous nature; all are the discriminating calculations of the conscious mind, mere words, with no real meaning at all!"

「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、毘舍、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？唯見大地逈無通達。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。

(The Buddha continued:) "Ananda! The nature of space has no form; it is revealed through form. Take the city of Shravasti, far from the river: the Kshatriyas, Brahmins, Vaishyas, Shudras, together with the Bharadvajas, Chandalas, and others, newly settle there and dig wells to look for water. When one foot of earth is removed, there is one foot of empty space in it; and so on up to ten feet of earth removed, in which there is ten feet of empty space. The depth of the space follows the amount removed. Does this space come from the earth being removed? Does it exist because of the digging? Or does it arise by itself without a cause? Ananda! If this space arose by itself without a cause, why was it not unobstructed before the earth was dug? We see only the great earth, solid, with no opening through. If it comes from the earth being removed, then when the earth comes out we should see space going in. If the earth comes out first and no space goes in, how can space come out because of the earth? If there is neither going out nor going in, then space and earth should originally have no difference in cause; if no difference, they are the same, so when the earth comes out why does the space not come out? If it comes out because of digging, then digging brings out space and should not bring out earth; if it does not come out because of digging, then digging itself brings out earth, so how is space seen? Examine again, examine carefully, observe closely: digging comes from human hands turning in whatever direction, and earth moves because of the ground; so from what does space come out? Digging and space, the actual and the empty, do not serve each other; they neither blend nor unite, so space should not arise from nowhere by itself. If the nature of this space is all-pervading and perfect and originally unmoving, you should know that earth, water, fire, and wind, which are present before you, together are called the Five Elements, that their nature is true and perfectly fused, and all are the Tathagatagarbha, without arising or ceasing from the beginning. Ananda! Your mind is confused and you do not awaken to the fact that the four elements are originally the Tathagatagarbha. Observe space: does it go out or come in? Or does it neither go out nor come in? You do not know at all that in the Tathagatagarbha, the nature of awareness is true emptiness and the nature of emptiness is true awareness, pure and original, pervading the Dharma Realm, responding to the measure of knowledge in the minds of beings.

「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！

(The Buddha continued:) "Ananda! Just as one well is empty and the space gives rise to one well, so too the space of the ten directions is like this, filling the ten directions; how could it have a location? It appears following karma, and the ignorant of the world are deluded into taking it as due to conditions or to spontaneity. All of these are the discriminations and calculations of the conscious mind; there are only words, and no real meaning at all!

「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、暗相併太虛空為同一體？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，明時非暗。若與暗一，明則見亡；必一於明，暗時當滅，滅則云何見明見暗？若暗明殊，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，當知無邊不動虛空並其動搖地、水、火，風，均名六大。性真圓融，皆如來藏，本無生滅。阿難！汝性沈淪，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！

(The Buddha continued:) "Ananda! Seeing and awareness have no knowledge of themselves; they exist because of form and space. For example, now that you are in the Jeta Grove, there is brightness in the morning and dusk in the evening; if you stay there at midnight, the light is bright when the moon is full and dark when the moon is dark; thus brightness and darkness and the like are distinguished by the part of seeing. Is this seeing one body with brightness, darkness, and the vast empty space? Or is it not one body? Or is it both the same and not the same? Or both different and not different? Ananda! If this seeing were originally one body with brightness, darkness, and space, then the two bodies of brightness and darkness would cancel each other; in darkness there would be no brightness, and in brightness no darkness. If it were one with darkness, then when it is bright seeing would be lost; if it must be one with brightness, then when it is dark seeing would have to be extinguished, and being extinguished, how would it see brightness or darkness? If darkness and brightness are different while seeing has no arising or ceasing, how could it be one with them? If the essence of this seeing is not one body with darkness and brightness, then apart from brightness, darkness, and space, analyze what shape and appearance the original seeing has. Apart from brightness, apart from darkness, and apart from space, this seeing would be just like turtle hair or rabbit horns. Brightness, darkness, and space are three things that are all different; from where is seeing established? Brightness and darkness are opposed to each other; how could they ever be the same? Apart from the three it is originally nothing; how could it ever be different? Dividing space and dividing seeing, there is originally no boundary; how could they be not the same? Seeing darkness and seeing brightness, the nature does not change or shift; how could they be not different? Examine again, examine carefully and in detail, examine closely and observe: brightness comes from the sun, darkness follows the dark moon, what penetrates belongs to space, what is blocked belongs to the earth; so from what does this essence of seeing come out? Seeing and awareness, and dull space, neither blend nor unite; the essence of seeing should not arise from nowhere by itself. If the nature of seeing, hearing, and knowing is all-pervading and perfect and originally unmoving, you should know that boundless, unmoving space together with the moving earth, water, fire, and wind are called the Six Elements. Their nature is true and perfectly fused, and all are the Tathagatagarbha, without arising or ceasing from the beginning. Ananda! Your nature is sunk and submerged; you do not awaken to the fact that your seeing, hearing, awareness, and knowing are originally the Tathagatagarbha. You should observe this seeing, hearing, awareness, and knowing: do they arise or cease? Are they the same or different? Do they neither arise nor cease? Are they neither the same nor different? You have never known that in the Tathagatagarbha the nature of seeing is awareness and brightness, and the essence of awareness is bright seeing, pure and original, pervading the Dharma Realm, responding to the measure of knowledge in the minds of beings. Just as one root of seeing sees all around the Dharma Realm, so too hearing, smelling, tasting, touching, and the awareness and knowing of sensation, with wondrous virtue luminous, pervade the Dharma Realm and fill the ten voids; how could it have a location? It appears following karma, and the ignorant of the world are deluded into taking it as due to conditions or to spontaneity. All of these are the discriminations and calculations of the conscious mind; there are only words, and no real meaning at all!

「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，非見無辯，自不能知明、暗、色、空；非相滅緣，見、聞、覺、知無處安立。處此二非，空非同無，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！汝心麁浮，不悟見、聞發明瞭知，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。」

(The Buddha continued:) "Ananda! The nature of consciousness has no source; it arises falsely because of the six sense organs and six objects. Now you look over this assembly of the holy ones, and your eyes move over them in turn, looking all around as a mirror does with no separate analysis; but your consciousness within it points them out one by one: this is Manjushri, this is Purna, this is Maudgalyayana, this is Subhuti, this is Shariputra. This consciousness that knows: does it arise from seeing? From the appearance? From space? Or does it suddenly come out with no cause? Ananda! If your consciousness arose from within seeing, then without brightness, darkness, form, and space, these four kinds of objects would be absent, and your seeing would be originally absent; if even the nature of seeing is absent, from what does consciousness arise? If your consciousness arose from within appearance and did not arise from seeing, then since it does not see brightness and does not see darkness, and does not look at brightness or darkness, there would be no form or space; if those appearances are absent, from what would consciousness arise? If it arose from space, which is neither appearance nor seeing, then being non-seeing it would have no discernment, and could not itself know brightness, darkness, form, or space; being non-appearance, it extinguishes its conditions, and seeing, hearing, awareness, and knowing would have nowhere to be established. Placed in these two negations, space is not the same as nothingness, and being is not the same as things; even if your consciousness arose, what would it think to discriminate? If it suddenly came out with no cause, why does it not recognize a bright moon in the middle of the day? Examine again, examine carefully and in detail: seeing relies on your eyes, and appearance pushes the object before them, so what can be shaped is called existent, and what cannot be shaped is called nonexistent; so from what does this conditioned consciousness come out? Consciousness moves and seeing is clear, and the two neither blend nor unite; hearing, smelling, awareness, and knowing are also like this, and the conditions of consciousness should not arise from nowhere by themselves. If this conscious mind originally comes from nowhere, you should know that the discriminating seeing, hearing, awareness, and knowing are perfectly full and clear, their nature not from any place; together with space, earth, water, fire, and wind they are called the Seven Elements. Their nature is true and perfectly fused, and all are the Tathagatagarbha, without arising or ceasing from the beginning. Ananda! Your mind is coarse and shallow; you do not awaken to the fact that the illumination and knowing of seeing and hearing are originally the Tathagatagarbha. You should observe this conscious mind of the six places: are they the same or different? Empty or existent? Neither the same nor different? Neither empty nor existent? You have originally not known that in the Tathagatagarbha the nature of consciousness is bright knowing, and awareness and brightness are true consciousness, wondrous awareness clear and still, pervading the Dharma Realm, containing and releasing the ten voids; how could it have a location? It appears following karma, and the ignorant of the world are deluded into taking it as due to conditions or to spontaneity; all of these are the discriminations and calculations of the conscious mind; there are only words, and no real meaning at all."

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，見十方空如觀掌中所持葉物。一切世間諸所有物，皆即菩提妙明元心，心精遍圓含裹十方。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。瞭然自知獲本妙心，常住不滅。禮佛合掌，得未曾有，於如來前說偈讚佛：

At that time, Ananda and the whole assembly, having received the Tathagata's subtle and wondrous teaching, felt their bodies and minds become free and without hindrance. Each of the assembly knew for himself that his mind pervaded the ten directions, and saw the space of the ten directions as one looks at a leaf held in the palm. All the things in the world were just the original wondrous mind of bodhi, bright and pure, the essence of mind perfectly full and enveloping the ten directions. Looking back at the body born of their parents, it was like a speck of dust blown in the space of the ten directions, seeming to exist and not exist; like a floating bubble on the clear great ocean, arising and vanishing without any source. They clearly knew that they had obtained the original wondrous mind, which abides forever and does not perish. They bowed to the Buddha with palms together, having gained what they had never had, and before the Tathagata spoke a verse in praise of the Buddha:

「妙湛總持不動尊，首楞嚴王世希有！

"Wondrous, still, all-holding, the Immovable Honored One; the Shurangama King is rare in the world!

銷我億劫顛倒想，不歷僧祇獲法身。

It dissolves my deluded thoughts of countless kalpas, and without passing through asamkhyeyas I gain the Dharma body.

願今得果成寶王，還度如是恆沙眾；

May I now attain the fruit and become a King of Jewels, and again deliver beings as numerous as the sands of the Ganges;

將此深心奉塵剎，是則名為報佛恩。

Offering this deep mind to lands as numerous as dust, this is called repaying the Buddha's kindness.

伏請世尊為證明，五濁惡世誓先入，

I humbly ask the World-Honored One to bear witness: I vow to enter first the evil world of the five defilements,

如一眾生未成佛，終不於此取泥洹。

And if one single being has not become a Buddha, I will never take nirvana here.