Shurangama Qingx (id-13)

Ananda qongw, "Guaw sisiongg tniax Vuddyy duiww sir jiongw derjuw kaisi. Simsux sanxsingx, jiongxjiongw henrsiong duer lecc snix .cud .laii. Henrsiong sanxsingx, jiongxjiongw simsux duer lecc snix .cud .laii. Guaw dnaxx decc sukyw, jitt xee sukyw ee vunxtew kaksit si guaw ee simsingr. Duer soxx gu .diyc .ee, simsux suisii dyrr kiw. Iarr dyrr si simx byy dirr sinkux laidew, guarkauw, iacc diongx:a jitt snax xee soxjai."

Vuddyy qra Ananda qongw, "Liw jitmaw qongw henrsiong sanxsingx, jiongxjiongw simsux duer lecc snix .cud .laii. Duer soxx gu .diyc .ee, simsux suisii dyrr kiw. Simx byy vunxtew, dyrr byy soxx gu .diyc. Narr byy vunxtew suacc erdangr u soxx gu .diyc, dyrr e u derr jap-qauw qxair ham' derr cid jiongw din'aix sna' gu, jex si qongw be tongx :ee. Narr u vunxtew, liw iong ciuw kap qaqi ee sintew. Liw u diqag ee simx si an' lairdew cud .laii iacc si an' guarkauw zip .kir? Narr an' lairdew cud .laii, qaidongx tangx knuar diyc sinkux lairdew. Narr an' guarkauw zip .kir, qaidongx singx knuar diyc viauxbin."

Ananda qongw, "E knuar .qnir .ee si bagjiux. Simx ee diqag ham' bagjiux byy qangg. Jex m si qnir ee dingrgi."

Vuddyy qongw, "Narr bagjiux erdangr knuar .qnir, liw dirr sxig-lai, mngg tangx knuar qnir liw bor? Jiongxjiongw ixqingx siw .ee iauxx u bagjiux dilehh :ee qaidongx longxx tangx qnir diyc mihqnia. Narr e knuar qnir mihqnia, nacc tangx qongw jyr siw :ar? Ananda! Iurr liw e qakcad qycc u diqag ee simx narr vitdnia u vunxtew, si jit xee vunxtew iacc je xee vunxtew? Jitmaw u dirr liw venww sinkux iacc byy dirr liw venww sinkux? Narr dna' jit xee vunxtew, liw iong ciuw kap jit qix kax iacc ciuw, suwjix ingqaix longxx u qamxqag. Narr longxx u qamxqag, ingqaix benw itding kap dycc jit xui. Narr kap .diyc ee soxjai u qamxqag, liw qongw :ee dna' jit xee vunxtew dyrr berdangr singlip. Narr je xee vunxtew, dyrr u je xee langg, dycc jit xee jiacc si liw? Narr simx dirr venww sinkux, dyrr ham' taujingg soxx kap ee jinghingg siysiangg. Narr byy dirr venww sinkux, liw kap diyc tauu iarr dyrr si kap diyc kax. Tauu u soxx qamxqag, kax ingqaix byy diqag. Jitmaw liw kiokk m si anxnex. Soxiw qongxx tangx jaix duer soxx gu .diyc .ee, simsux suisii dyrr kiw si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --13)
Ánanda said to the Buddha, "I have often heard the Buddha instruct the four assemblies that since the mind arises, every kind of dharma arises and that since dharmas arise, every kind of mind arises.
"As I now consider it, the substance of that very consideration is truly the nature of my mind.  Wherever it joins with things, the mind exists in response.
It does not exist in any of the three locations of inside, outside and in between."
The Buddha said to Ánanda, "Now you say that because dharmas arise, every kind of mind arises.  Wherever it joins with things, the mind exists in response.  But it has no substance; the mind cannot come together with anything.  If, having no substance, it could yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object. But there is no such principle.
"If it had substance, when you pinch your body with your fingers, would your mind which perceives it come out from the inside, or in from the outside?  If it came from the inside, then, once again, it should be able to see within your body.  If it came from outside, it should see your face first."
Ánanda said, "Seeing is done with the eyes; mental perception is not.  To call mental perception seeing doesn’t make sense."
The Buddha said, "Supposing the eyes did the seeing. That would be like being in a room where the doors could see! Also, when a person has died but his eyes are still intact, his eyes should see things.  But how could one be dead if one can still see?
"Furthermore, Ánanda, if your aware and knowing mind in fact had substance, then would it be of a single substance or of many substances?  Would its substance perceive the body in which it resides or would it not perceive it?
"Supposing it were of a single substance, then when you pinched one limb with your fingers, the four limbs would be aware if it.  If they all were aware if it, the pinch could not be at any one place.  If the pinch is located in one place, then the single substance you propose could not exist.
"Supposing it was composed of many substances: then you would be many people.  Which of those substances would be you?
"Supposing it were composed of a pervasive substance: the case would be the same as before in the instance of pinching. But supposing it were not pervasive; then when you touched your head and touched your foot simultaneously, the foot would not perceive being touched if the head did.  But that is not how you are.
"Therefore you should know that declaring that wherever it comes together with things, the mind exists in response is an impossible statement."


(楞嚴經卷第一之13)

阿難言。我常聞佛開示四眾。由心生故種種法生。由法生故種種心生。我今思惟即思惟體。實我心性。隨所合處心則隨有。亦非內外中間三處。佛告阿難。汝今說言由法生故種種心生。隨所合處心隨有者。是心無體則無所合。若無有體而能合者。則十九界因七塵合。是義不然。若有體者。如汝以手自挃其體。汝所知心為復內出為從外入。若復內出還見身中。若從外來先合見面。阿難言。見是其眼。心知非眼。為見非義。佛言。若眼能見。汝在室中。門能見不。則諸已死尚有眼存應皆見物。若見物者云何名死。阿難。又汝覺了能知之心若必有體。為復一體為有多體。今在汝身。為復遍體。為不遍體。若一體者。則汝以手挃一肢時。四肢應覺。若咸覺者。挃應無在。若挃有所則汝一體自不能成。若多體者則成多人何體為汝。若遍體者。同前所挃。若不遍者。當汝觸頭亦觸其足。頭有所覺足應無知。今汝不然。是故應知隨所合處心則隨有。無有是處。