Shurangama Qingx (zi-9)

Vuddyy qra Ananda qongw, "Linw jiaxee iauxx ixx knikib ee simx decc tniax vudhuad. Jitt xee vudhuad iarr si knikib .laii .ee, dyrr byy Hxuad ee vunxsingr. Naxx cincniu jit xee langg iong jingxtauu-aw qiw guec vyr langg knuar. Hitt xee langg sun jingxtauu-aw soxx qiw, qaidongx knuar guehniuu. Narr knuar jingxtauu-aw liahjunw si guehniuu, jitt xee langg qamxx dna' cywzin guehniuu? Ix marr cywzinn ciuxjnaiw. Sniaxmih enqor? In'ui qra soxx qiw :ee liahjyr si bingguat. Qamxx dna' cywzin ciuxjnaiw narnia? Ix duiww bingg qapp amr marr si byy qenwsig. Sniaxmih enqor? Dyrr si qra jingxtauu-aw qiw :ee liahjyr u guehniuu bingqngx ee singwjid, duiww bingg qapp amr nng xee singwjid byy liauxqaiw soxx drir. Liw marr si qangrkuanw. Narr qra tangx kuhunx guaw soxx qongw ee vudhuad-imsniax :ee dongwjyr liw ee vunxsimx, jitt xee simx jurqiw dukiw kuhunx snia'imx ixgua qycc u hunved ee vunxsingr. Kyxviw u jit xee luxkeh dirr luxquanw hiycmii, jiamrsii tingkax liauw dyrr lirkuix, be itdit druar .lyc .kir. Acc jiangxquanw luxquanw :ee dyrr dyc'ui longxx be kir, ix qiyr jyr diamwtauqex. Simx iarr si anxnex. Narr jinjniar si liw ee vunxsimx, dyrr dyc'ui longxx be kir. Anwjnuaw qongw lirkuix snia'imx dyrr byy hunved ee vunxsingr? Qamxx dna' snia'imx qongxx simx tangx hunved? Kuhunx guaw ee binriongg, lirkuix soxu siongwtew dyrr byy hunved ee vunxsingr. Narr anxnex, simrjiww sniaxmih hunved ee vunxsingr dy' byy. M si u siktew, marr m si kangx :ee. Cincniu Goshali inx hiaxee, byy bingvik jitt xee dyrliw, liahjunw lirkuix soxu knikib :ee dyrr byy hunved ee vunxsingr. Anxnex liw simx ee vunxsingr qokved dngw kir jit xui, nacc tangx qongw ix si juxlangg?"

(Shurangama Sutra, Volume 2 --9)

The Buddha told Ánanda, "You and others like you still listen to the Dharma with the conditioned mind, and so the Dharma becomes conditioned as well, and you do not obtain the Dharma-nature. This is similar to a person pointing his finger at the moon to show it to someone else.  Guided by the finger, the other person should see the moon. If he looks at the finger instead and mistakes it for the moon, he loses not only the moon but the finger also.  Why, because he mistakes the pointing finger for the bright moon. Not only does he lose the finger, but he also fails to recognize light and darkness.  Why?  He mistakes the solid matter of the finger for the bright nature of the moon, and so he does not understand the two natures of light and darkness. The same is true of you. If you take what distinguishes the sound of my speaking Dharma to be your mind, then that mind itself, apart from the sound which is distinguished, should have a nature which makes distinctions. Take the example of the guest who lodged overnight at an inn; he stopped temporarily and then went on.  He did not dwell there permanently, whereas the innkeeper did not go anywhere, since he was the host of the inn. The same applies here.  If it were truly your mind, it would not go anywhere.  And so why in the absence of sound does it have no discriminating nature of its own? This, then, applies not only to the distinguishing of sound, but in distinguishing my appearance, that mind has no distinction-making nature apart from the attributes of form. This is true even when the making of distinctions is totally absent; when there is no form and no emptiness, or in the obscurity which Goshali and others take to be the ‘profound truth’: that mind still does not have a distinction-making nature in the absence of casual conditions. How can we say that the nature of that mind of yours plays the part of host since everything perceived by it can be returned to something else?"

(楞嚴經卷第二之9)

佛告阿難。汝等尚以緣心聽法。此法亦緣。非得法性。如人以手。指月示人。彼人因指。當應看月。若復觀指以為月體。此人豈唯亡失月輪。亦亡其指。何以故。以所標指為明月故。豈唯亡指。亦復不識明之與暗。何以故。即以指體。為月明性。明暗二性。無所了故。汝亦如是。若以分別我說法音。為汝心者。此心自應離分別音有分別性。譬如有客。寄宿旅亭。暫止便去。終不常住。而掌亭人。都無所去。名為亭主。此亦如是。若真汝心。則無所去。云何離聲。無分別性。斯則豈唯聲分別心。分別我容。離諸色相。無分別性。如是乃至分別都無。非色非空。拘舍離等。昧為冥諦。 離諸法緣。無分別性。則汝心性。各有所還。云何為主。