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。

Shurangama Qingx (id-12)

Ananda qra Vuddyy qongw, "Sewjunx! Guaw jitmaw qycc u jitt kuanw ee sniurhuad, dyrr si jiongwsingx ee jongrhuw cangr dirr sinkux lairdew, citkiaur dirr guarkauw. Cangr diauu lehh dyrr oamr, u citkiaur :ee dyrr qongbingg. Jitmaw guaw bin duiww Vuddyy, bagjiux kuix kuix knuar diyc qongbingg, jex qiyr jyr qnir diyc guarkauw. Bagjiux kreh kreh knuar diyc oamr, jex qiyr jyr qnir diyc lairdew. Jitt xee qongxhuad sniaw kuanw?"

Vuddyy qra Ananda qongw, "Liw ee bagjiux kreh kreh knuar diyc oamr ee sii, jitt xee amr qxingw u ham' bagjiux sna' duir iacc byy sna' duir? Narr u sna' duir, oamr dirr ganw-jingg, nacc tangx qongw dirr lairdew? Narr qongw dirr lairdew, dirr oamr ee sxig-lai byy zidtauu iacc guehniuu ee qngsnuar, jitt xee sxig-lai ee oamr dyrr longxx si liw ee jongrhuw. Narr byy sna' duir, nacc qongw knuar e diyc? Narr lirkuix guarkauw soxx knuar, sunzenn ham' lairdew sna' duir laii hingsingg, bagjiux kreh kreh qnir diyc oamr qiyr jyr dirr sinkux lairdew. Bagjiux tiw kuix qnir diyc qongbingg, jnuaxngiu be qnir diyc bin? Narr knuar be diyc bin, ham' lairdew sna' duir dyrr be tongx. Narr qnir e diyc bin, jitt xee u diqag ee simx qapp ganw-qinx dyrr dirr guarkauw, nacc si dirr lairdew hingsingg? Narr dirr guarkauw, dyrr m si dirr liw ee sinkux lairdew. Iarr dyrr si qongxx Zualii jitmaw qnir diyc liw ee bin, iarr e qnir diyc liw ee sinkux. Liw ee bagjiux u diqag, sinkux dyrr byy diqag. Liw jip'ir beh qongw u srinx qapp ganw nng xee diqag, liw jit srinx ingqaix dyrr u nng xee vut. Soxiw qongxx tangx jaix liw qongw qnir diyc oamr qiyr jyr qnir diyc lairdew si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --12)

Ánanda said to the Buddha, "World Honored One, I now offer this reconsideration: viscera and bowels lie inside the bodies of living beings, while the apertures are outside.  There is darkness within where the bowels are and light at the apertures. Now, as I face the Buddha and open my eyes, I see light: that is seeing outside.  When I close my eyes and see darkness that is seeing within.  How does that principle sound?"
The Buddha said to Ánanda, "When you close your eyes and see darkness, does the darkness you experience lie before your eyes or not?  If it did lie before your eyes, then the darkness would be in front of your eyes.  How could that be said to be ‘within’? If it were within, then when you were in a dark room without the light of sun, moon, or lamps, the darkness in the room would constitute your vital organs and viscera. If it were not before you, how could you see it? If you assert that there is an inward seeing that is distinct from seeing outside, then when you close your eyes and see darkness, your would be seeing inside your body.  Consequently, when you open your eyes and see light, why can’t you see your own face? If you cannot see your face, then there can be no seeing within.  If you could see your face, then your mind, which is aware and knows and your organ of vision as well would have to be suspended in space.  How could they be inside? If they were in space, then they would not be part of your body.  Otherwise the Thus Come One who now sees your face should be part of your body as well. In that case, when your eyes perceived something, your body would remain unaware of it.  If you press the point and insist that the body and eyes each have awareness, then you should have two perceptions, and your one body should eventually become two Buddhas. Therefore you should know declaring that to see darkness is to see within is an impossible statement."

(楞嚴經卷第一之12)
阿難白佛言。世尊我今又作如是思惟。是眾生身府藏在中。竅穴居外。有藏則暗。有竅則明。今我對佛開眼見明名為見外。閉眼見暗名為見內。是義云何。佛告阿難。汝當閉眼見暗之時。此暗境界為與眼對為不對眼。若與眼對。暗在眼前云何成內。若成內者。居暗室中無日月燈。此室暗中皆汝焦府。若不對者。云何成見。若離外見內對所成。合眼見暗名為身中。開眼見明何不見面。若不見面。內對不成。見面若成。此了知心及與眼根。乃在虛空。何成在內。若在虛空。自非汝體內。即應如來今見汝面亦是汝身。汝眼已知身合非覺。必汝執言身眼兩覺應有二知。即汝一身應成兩佛。是故應知汝言見暗名見內者無有是處。

Shurangama Qingx (id-11)

Ananda qra Vuddyy qongw, "Sewjunx! Dyrr cincniu Vuddyy soxx qongw, byy knuar qnir luervo, soxiw byy druar dirr sinkux lairdew. Srinx qapp simx siy' jaix byy siy' li, soxiw simx byy druar dirr sinkux guarkauw. Guaw dnaxx suniuu, jaix simx dirr jit xee soxjai."

Vuddyy mng qongxx, "Dirr dyc'ui?"

Ananda qongw, "Jitt xee e u diqag ee simx simx berdangr jaix lairdew suacc tangx qnir guarkauw. Guaw sniu si amwhok dirr qinx lairdew. Bersux u langg iong juixjnix ee nguaw kamr dirr nng luiw bagjiux. Suizenn u mic kamr lehh, be gai diyc ix knuar .qnir. 

Hitt xee qinx sui' qnir sui' dyrr e hunved. Soxiw guaw erdangr qakcad qycc u diqag ee simx byy qnir diyc luervo si in'ui ix dirr qinx lairdew ee enqor. Guarkauw :ee knuar hunbingg byy jiongwgai, si in'ui amwhok dirr qinx lairdew ee enqor."

Vuddyy qra Ananda qongw, "Dyrr cincniu liw soxx qongw :ee, simx amwhok dirr qinx nirr kyxviw juixjnix ee vixlun. Hitt xee langg iong juixjnix kamr bagjiux, ingdongx knuar e diyc sanhyy. Ix qamxx knuar e diyc juixjnix?"

"E, Sewjux. Hitt xee langg iong juixjnix kamr bagjiux kaksit knuar e diyc juixjnix."

Vuddyy qra Ananda qongw, "Liw ee simx narr kyxviw hro juixjnix kamr lehh hitt kuanw, knuar e diyc sanhyy, jnuaxngiu knuar be diyc bagjiux? Narr knuar e diyc bagjiux :ee, bagjiux ham' guarkauw ee qxingw qangrkuanw, byy ham' simx siysuii. Narr berdangr knuar diyc bagjiux, uirhyy qongw jitt xee u diqag ee simx amwhok dirr qinx lairdew, kyxviw iong juixjnix kamr bagjiux? Soxiw qongxx tangx jaix liw qongw erdangr qakcad qycc u diqag ee simx amwhok dirr qinx lairdew cincniu juixjnix kamr bagjiux si byngiaw :ee."

(Shurangama Sutra, Volume 1 --11)
Ananda said to the Buddha, "World Honored One, it is as the Buddha has said. Since I cannot see inside my body, my mind does not reside in the body.  Since my body and mind have a common awareness, they are not separate and so my mind does not dwell outside my body.  As I now consider the matter, I know exactly where my mind is."
The Buddha said: "So, where is it now?"
Ánanda said, "Since the mind which knows and understands does not perceive what is inside but can see outside, upon reflection I believe it is concealed in the organ of vision. This is analogous to a person placing crystal lenses over his eyes; the lenses would cover his eyes but would not obstruct his vision. The organ of vision would thus be able to see, and discriminations could be made accordingly. And so my mind is aware and knows, understands, and is aware does not see within because it resides in the organ: it can gaze outside clearly, without obstruction for the same reason: it is concealed in the organ."
The Buddha said to Ánanda, "Assuming that it is concealed in the organ, as you assert in your analogy of the crystals, if a person were to cover his eyes with the crystals and looks at the mountains and rivers, would he see the crystals as well?"
"Yes, World Honored One, if that person were to cover his eyes with the crystals, he would in fact see the crystals."
The Buddha said to Ánanda, "If your mind is analogous to the eyes covered with crystals, then when you see the mountains and rivers, why don’t you see your eyes? If you could see your eyes, your eyes would be part of the external environment, but that is not the case.  If you cannot see them, why do you say that the aware and knowing mind is concealed in the organ of vision as eyes are covered by crystals? Therefore you should know that you state the impossible when you say that the mind which knows, understands, and is aware is concealed in the organ of vision in the way that the eyes are covered by crystals."

(楞嚴經卷第一之11)

阿難白佛言。世尊。如佛所言不見內故不居身內。身心相知不相離故不在身外。我今思惟知在一處。佛言處今何在。阿難言。此了知心。既不知內而能見外。如我思忖潛伏根裏。猶如有人取瑠璃椀合其兩眼。雖有物合而不留礙。彼根隨見隨即分別。然我覺了能知之心。不見內者為在根故。分明矚外無障礙者潛根內故。佛告阿難。如汝所言。潛根內者猶如瑠璃。彼人當以瑠璃籠眼。當見山河。見瑠璃不。如是世尊。是人當以瑠璃籠眼實見瑠璃。佛告阿難。汝心若同瑠璃合者。當見山河。何不見眼。若見眼者。眼即同境不得成隨。若不能見云何說言此了知心。潛在根內如瑠璃合。是故應知汝言覺了能知之心。潛伏根裏如瑠璃合。無有是處。

Shurangama Qingx (id-10)

Vuddyy qra Ananda qongw, "Jiaxee bikiu duxx duer guaw laii Shravasti Sniaa, jiauww sunsu kithuar jiahsit, liauxau, dngw laii qaur Jeta Ciurnaa. Guaw jiac :ar. Jiauww liw knuar, bikiu jit langg jiac, jingwlangg e vaw .be?"

Ananda rinr qongxx, "Be vaw, Sewjunx. Sniaxmih enqor? Jiaxee bikiu suizenn si Arhat, mrqycc srinx qapp mia sui' langg longxx byy qangg. Tacc e qongxx jit langg jiac e hro jingwlangg vaw?"

Vuddyy qra Ananda qongw, "Liw erdangr qakcad qycc u diqag ee simx narr kaksit dirr sinkux guarkauw, srinx qapp simx qniaa qokk lo, jurzenn byy siongqanx. Anxnex, simx soxx jaix :ee, srinx berdangr qakcad .diyc. Srinx u qakcad .diyc .ee, simx berdangr jaix. Guaw dnaxx jitt siangx iuwnngw naxx xmii ee ciuw hro liw knuar, liw bagjiux knuar ee sii, simx erhiauw venrved bor?"

Ananda rinr qongxx, "Erhiauw, Sewjunx."

Zulaii qra Ananda qongw, "Narr erhiauw, anwjnuaw qongxx simx dirr guarkauw? Soxiw qongxx tangx jaix liw soxx qongw erdangr qakcad qycc u diqag ee simx druar dirr sinkux guarkauw si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --10)
The Buddha said to Ánanda, "All these Bhikshus, who just followed me to the city of Shravasti to go on sequential alms rounds to obtain balls of food, have returned to the Jeta Grove. I have already finished eating. Observing the Bhikshus, do you think that by one person eating everyone gets full?"
Ánanda answered, "No, World Honored One.  Why?  Although these Bhikshus are Arhats, their physical bodies and lives differ.  How could one person’s eating enable everyone to be full?"
The Buddha told Ánanda, "If your mind which is aware, knows, and sees were actually outside your body, your body and mind would be mutually exclusive and would have no relationship to one another.  The body would be unaware of what the mind perceives, and the mind would not perceive the awareness within the body. Now as I show you my hand which is soft like tula-cotton, does your mind distinguish it when your eyes see it?"
Ánanda answered, "Yes, World Honored One."
The Buddha told Ánanda, "If the two have a common perception, how can the mind be outside the body? Therefore you should know that declaring that the mind which knows, understands, and is aware is outside the body is an impossible statement."

(楞嚴經卷第一之10)

佛告阿難。是諸比丘。適來從我室羅筏城。循乞摶食歸祇陀林。我已宿齋。汝觀比丘一人食時諸人飽不。阿難答言。不也世尊。何以故。是諸比丘。雖阿羅漢。軀命不同。云何一人能令眾飽。佛告阿難。若汝覺了知見之心實在身外。身心相外自不相干。則心所知身不能覺。覺在身際心不能知。我今示汝兜羅綿手。汝眼見時。心分別不。阿難答言。如是世尊。佛告阿難若相知者云何在外。是故應知汝言覺了能知之心住在身外。無有是處。

Shurangama Qingx (id-9)

Ananda kesiuw duiww Vuddyy qongw, "Guaw tniax Zulaii jitt hy Hxuad ee imsniax, liauxgno diyc guaw ee simx qisit diamr dirr sinkux guarkauw. Anwjnuaw qongw lehh? Piwlun dinghuew dirr sxig-lai diamw dyc, jitt pax dinghuew vitdnia e singx jiyr qngx sxig-lai, suar .lyc mngg-au qapp mngdniaa. Itcer jiongwsingx byy knuar sinkux luervo, dogdok knuar duiww sinkux guarkauw. Qaxnaxx dinghuew dirr sxig-gua berdangr jiyr zip sxig-lai. Jitt xee dyrliw u kaksit bingvik dyrr be qycc u gihik. Dyrr cincniu Vuddyy liauxted dyrliw, byy qycc u bongrsiongw."

(Shurangama Sutra, Volume 1 --9)

Ánanda bowed his head and said to the Buddha, "Upon hearing the Thus Come One proclaim this explanation of Dharma, such a Dharma-sound as the Thus Come One has proclaimed, I realize that my mind is actually outside my body. How is that possible?  For example, a lamp lit in a room will certainly illumine the inside of the room first, and only then will its light stream through the doorway to reach the recesses of the hall.  Beings’ not being able to see within their bodies but only see outside them is analogous to having a lighted lamp placed outside the room, so that it cannot illumine the room. This principle is clear and beyond all doubt. It is identical with the Buddha’s complete meaning, isn’t it?"

(楞嚴經卷第一之9)

阿難稽首而白佛言。我聞如來如是法音。悟知我心實居身外。所以者何。譬如燈光然於室中。是燈必能先照室內。從其室門後及庭際。一切眾生不見身中獨見身外。亦如燈光居在室外不能照室。是義必明將無所惑。同佛了義得無妄耶。