Shurangama Qingx (id-21)

Hitt sii, Sewjunx duiww Ananda qapp dairjiongr kaisi, beh hro inx ee simx jinwzip hamzimw byy singsuw ee Hxuad. Ix jre dirr sraix-aw-jxy, bongx Ananda ee taukag, qongw, "Zulaii dniardnia decc qongw, qongxx soxu henrsiong ee sanxsingx vutqyr si simx soxx duwhen. Itcer inqyw qapp sewqair ee din'enn longxx si in'ui simx laii vniwjniaa kuanxtew. Ananda! Soxu sewqair ee itcer soxu, qidiongx simrjiww qaur cauxqihiyc ee hiyhbang, ciuu qinguann longxx u ix vunxtew ee singr. Dyrr sngr hikongx iarr u jit xee miaa qapp siongwtew, hyhongr itcer banrbut cingjing bibiau ee simsingr dendyww byy vunxtew? Liw narr jip'ir beh qongw e hunved, e quancad, qapp tangx liauxqaiw ee texsingr dyrr si simx, jitt xee simx dyrr ingqaix ham' itcer siktew, pangkuir, kiwbi, qapp bongkab qeclii, soxu siogdinn surhang, ix qaqi lingrgua u jiaujngg ee vunxsingr. Kyxviw liw jitmaw tniax guaw qangxhuad, jex dyrr si in'ui u snia'imx jiacc laii u kuved. Dyrr junw itcer qenwbunn qapp qakdix longxx bedjuat, luerjai cisiuw cing'iux jigjing, kuved dinser soxu henrsiong ee huanwngiaw iuguann dilehh. Guaw m si jikjue liw jipsiuw dirr jitt xee byngiaw ee simx, si beh air liw qra jitt xee simx jimjiog cuicig, narr qra liogdinn vangwli iuguann u kuved ee singr, anxnex jitt xee dyrr jinjniar si liw ee simx. Narr jitt xee e kuved ee singr lirkuix liogdinn byy vunxtew ee singr, jitt xee dyrr si quewkir liogdinn kuved ee ngiaw narnia. Liogdinn m si vutsii dnia dnia be qaixii. Narr juanxvenr iacc bedbyy ee sii, jitt xee simx dyrr naxx cincniu qux ee mox iacc tor ee qag, liw ee hxuad-srinx dyrr bersux juaddng .kir. Narr anxnex, si si'angw laii siulen hamzimw byy singsuw ee Hxuad?"

Jitt xee sijun, Ananda qapp dairjiongr diamrjing gonggniac. Vuddyy qra Ananda qongw, "Sewqanx itcer yc siuhing :ee, uree henrjingg suizenn tangx singjiu derr qauw janr sendnia, huanlyw berdangr bedjin, dna' jniaa jyr Arhat. Jex longxx in'ui jipsiuw dirr snesiw bongrsiongw, liahduargo qiycsirr jinsit.  Soxiw qongxx liw dnaxx suizenn qenwbunn je, kiokk berdangr singjiu jiww sxingr ee qongqyw."

(Shurangama Sutra, Volume 1 --21)
Then the World Honored One gave instruction to Ánanda and the great assembly, wishing to cause their minds to enter the state of patience with the non-existence of beings and dharmas. From the lion’s seat he rubbed Ánanda’s crown and said to him, "The Thus Come One has often said that all dharmas that arise are only manifestations of the mind.  All causes and effects, the worlds as many as fine motes of dust, take on substance because of the mind. Ánanda, if we regard all the things in the world, including blades of grass and strands of silk, examining them at their fundamental source, each is seen to have a nature, even empty space has a name and an appearance. And so how could the clear, wonderful, pure bright mind, the essence of all thought, itself be without substance? If you insist that the nature which is aware, observes and knows is the mind, then apart from all forms, smells, tastes, and tangibles--apart from the workings of all the defiling objects--that mind should have its own complete nature. And yet now, as you listen to my Dharma, it is because of sound that you are able to make distinctions. Even if you could put an end to all seeing, hearing, awareness, and knowing, and maintain an inner composure, the shadows of your discrimination of dharmas would remain. I do not insist that you grant that it is not the mind.  But examine your mind in minute detail to see whether there is a discriminating nature apart from sense objects.  That would truly be your mind. If the discriminating nature you discover has no substance apart from objects, then that would make it just a shadow of discriminations of mental objects. The objects are not eternal, and when they pass out of existence, such a mind would be like fur on a tortoise or horns on a rabbit. In that case your Dharma-body would come to an end along with it.  Then who would be left to cultivate and attain patience with the non-existence of beings and dharmas?"

At that point Ánanda and everyone in the great assembly was speechless and at a total loss. The Buddha said to Ánanda, "There are cultivators in the world who, although they realize the nine successive stages of samadhi, do not achieve the extinction of outflows or become Arhats, all because they are attached to birth and death and false thinking and mistake these for what is truly real.  That is why now, although you are highly erudite, you have not realized sage hood."

(楞嚴經卷第一之21)

爾時世尊開示阿難及諸大眾。欲令心入無生法忍。於師子座摩阿難頂而告之言。如來常說諸法所生唯心所現。一切因果世界微塵因心成體。阿難。若諸世界一切所有。其中乃至草葉縷結。詰其根元咸有體性。縱令虛空亦有名貌。何況清淨妙淨明心性一切心而自無體。若汝執悋分別覺觀。所了知性必為心者。此心即應離諸一切色香味觸。諸塵事業別有全性。如汝今者承聽我法。此則因聲而有分別。縱滅一切見聞覺知。內守幽閑猶為法塵分別影事。我非勅汝執為非心。但汝於心。微細揣摩若離前塵有分別性即真汝心。若分別性離塵無體。斯則前塵分別影事。塵非常住若變滅時。此心則同龜毛兔角。則汝法身同於斷滅。其誰修證無生法忍。即時阿難與諸大眾默然自失。佛告阿難。世間一切諸修學人。現前雖成九次第定。不得漏盡成阿羅漢。皆由執此生死妄想誤為真實。是故汝今雖得多聞不成聖果。