Shurangama Qingx (id-14)

Ananda qra Vuddyy qongw, "Sewjunx! Guaw iarr bad tniax quer Vuddyy ham' Manjushri dingxdingw jiaxee Huat'ongg ee qniaw damlun sidsiong ee sii, Sewjunx iarr qongw simx byy dirr sinkux lairdew, iarr byy dirr sinkux guarkauw. Jiauww guaw qaqi suniuu, dirr lairdew knuar be diyc, dirr guarkauw qycc byy siy' jaix. In'ui m jaix lairdew, simx dirr lairdew dyrr byy tongx. Srinx qapp simx siy' jaix, simx dirr guarkauw iarr be tongx. Dnaxx jitmaw inx siy' jaix, qycc knuar be diyc lairdew, soxiw qongxx simx qaidongx dirr diongx:a."

Vuddyy qongw, "Liw qongw dirr diongx:a, jitt xee diongx:a vitdnia be sitbee, vutding u jitt xee soxjai. Jitmaw liw iwsniu simx dirr diongx:a, diongx:a si dirr dyc'ui? Si dirr mow jit xui iacc si dirr sinkux-dingw? Narr dirr sinkux-dingw, dyrr si dirr vnix:a m si dirr diongx:a. Dirr diongx:a, dyrr ham' dirr lairdew qangwkuanw. Narr dirr mow jit xui, u jit xee viauxziah iacc byy jit xee viauxziah? Byy viauxziah dyrr ham' byy jit xee xui qangrkuanw. U viauxziah dyrr be dniardiyc. Sniaxmih enqor? Narr u langg qra viauxziah junw jyr diongx:a ee sii, dirr dangvingg knuar dyrr si saivingg, dirr lamvingg knuar dyrr vniwjniaa vakvingg. Viauxtew qacc hunwluan, simx qaidongx dyrr jabluan."

Ananda qongw, "Guaw soxx qongw ee diongx :a m si jitt nng jiongw. Cincniu Sewjunx soxx qongw :ee, bagjiux qapp sikdinn ee in'enn hyhap tangx snix cud ganxsig. Bagjiux e hunved. Sikdinn byy diqag. Snix cud ganxsig hitt xee diongx:a, simx dyrr dirr hitt xui."

Vuddyy qongw, "Liw ee simx narr dirr qindir qapp sikdinn diongx:a, jitt xee simx ee vunxtew si u liongxqiamx iacc byy? Narr u liongxqiamx, budtew qapp simx ee vunxtew camcab. Budtew m si simx ee vunxtew soxx tangx liauxqaiw :ee, nng vingg dyrr vniwjniaa duiwdik duiwlip. Qongw diongx:a si dirr dyc'ui? Liongxqiamx narr be tongx, simx dyrr m si u diqag iacc byy diqag, dyrr byy texsingr, nacc u simxmic diongx:a? Soxiw qongxx tangx jaix simx dirr diongx:a si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --14)
Ánanda said to the Buddha, "World Honored One, I also have heard the Buddha discuss reality with Manjushri and other disciples of the Dharma King.  The World Honored One also said, ‘The mind is neither inside nor outside.’ As I now consider it, it cannot be inside since it cannot see within, and it cannot be outside since in that case there would be no shared perception.  Since it cannot see inside, it cannot be inside; and since the body and mind do have shared perception, it does not make sense to say it is outside.  Therefore, since there is a shared perception and since there is no seeing within, it must be in the middle."
The Buddha said, "You say it is in the middle.  That middle must not be haphazard or without a fixed location.  Where is this middle that you propose?  Is it in an external place, or is it in the body? If it were in the body, the surface of the body cannot be counted as being the middle.  If it were in the middle of the body, that would be the same as being inside.  If it were in an external place, would there be some evidence of it, or not?  If there would not be any evidence of it, that amounts to it not existing at all.  If there were some evidence of it, then it would have no fixed location. "Why not?  Suppose that middle were indicated by a marker.  When seen from the east, it would be to the west, and when seen from the south, it would be to the north.  Just as such a tangible marker would be unclear, so too the location of the mind would be chaotic."

Ánanda said, "The middle I speak of is neither one of those. As the World Honored One has said, the eyes and forms are the conditions, which create the eye-consciousness.  The eyes make discriminations; forms have no perception, but a consciousness is created between them: that is where my mind is."

The Buddha said, "If your mind were between the eyes and their object, would such a mind’s substance combine with the two or not? If it did combine with the two, then objects and the mind-substance would form a chaotic mixture.  Since objects have no perception, while the substance has perception, the two would stand in opposition.  Where could the middle be? If it did not combine with the two, it would then be neither the perceiver nor the perceived. Since it would lack both substance and nature, what would such a middle be like? Therefore you should know that declaring the mind to be in the middle is an impossible statement."

(楞嚴經卷第一之14)

阿難白佛言。世尊。我亦聞佛。與文殊等諸法王子。談實相時。世尊亦言。心不在內。亦不在外。如我思惟。內無所見。外不相知。內無知故。在內不成。身心相知。在外非義。今相知故。復內無見。當在中間。佛言。汝言中間。中必不迷。非無所在。今汝推中。中何為在。為復在處。為當在身。若在身者。在邊非中。在中同內。若在處者。為有所表。為無所表。無表同無。表則無定。何以故。如人以表。表為中時。 東看則西。南觀成北。表體既混。心應雜亂。阿難言。我所說中。非此二種。如世尊言。眼色為緣。生於眼識。眼有分別。色塵無知。識生其中。則為心在。佛言。 汝心若在根塵之中。此之心體。為復兼二。為不兼二。若兼二者。物體雜亂。物非體知。成敵兩立。云何為中。兼二不成。非知不知。即無體性。中何為相。是故應知。當在中間。無有是處。