Shurangama Qingx (snax-13)

"Ananda, liw dniardnia dirr iwliam lairdew knikib sxenx, og, qapp byy soxx qir jitt snax jiongw jitsingr laii snijniaa jingwhuad ee junxjig. Jitt xee jingwhuad si simx soxx snix :ee iacc lirkuix simx dirr vadd xui soxx snix :ee? Ananda, narr junw si simx soxx snix :ee, jingwhuad dyrr m si dinenn, m si simx soxx knikib :ee. Anwjnuaw qongw u jit xui dilehh? Narr lirkuix simx lingrgua dirr vadd xui, anxnex jingwhuad ee jursingr si u qakdix iacc byy qakdix? U qakdix dyrr hy miaa qiyr juer simx. Qapp liw byy qang, m si sriok dinenn. Cincniu vadd langg ee simx. Liw dyrr si simx. Anwjnuaw qongw liw ee simx qapp liw dirr nng xui? Narr m si u qakdix :ee, Jitt xee dinenn qacc m si siktew, snia'imx, pangkuir, iacc kiwbi, lirkuix lingxluanw qapp hukongx ee siongr, qaidongx dirr dyc'ui? Dnaxx dirr sikdinn kanghux dy' byy viauxsi .cud .laii, byy ingqaix dirr zinsewqanx qycc u vadd xee kanghux ee soxjai dilehh. Simx m si soxx knikib :ee, an' sniaw laii qenwlip jit xee soxjai? Soxiw qongxx qaidongx jaix, jingwhuad ee junxjig qapp simx longxx byy jit xee jursow. Dyrr si qongxx iwliam qapp jingwhuad jitt nng xee si hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --13)

"Ánanda, your mind is always conditioned by the three qualities of good, bad, and indeterminate, which produce patterns of dharmas. Are these dharmas produced by the mind, or do they have a special place apart from the mind? Ánanda, if they were the mind, the dharmas would not be its defiling objects. Since they would not be conditions of the mind, how could you say that they had a location? If they were to have a special place apart form the mind, then would the dharmas themselves be able to know? If they had a sense of knowing, they would be called a mind. Being something other than you and yet not defiling objects, they would be someone else’s mind. Being the same as you, they would be your own mind. But, how could your mind exist apart from you? If they had no sense of knowing, and yet these defiling objects were not forms, sounds, smells, or tastes, neither cold nor warmth, nor emptiness. Where would they be located? They are not represented in form or emptiness, nor is it likely that they exist somewhere in the human realm beyond emptiness, for if they did, the mind could not be aware of them. From where, then, would they arise? From this you should understand that neither dharmas nor the mind can be located, and thus the two places of mind and dharmas are empty and false. Fundamentally their natures cannot be attributed to either causes and conditions or spontaneity"

(楞嚴經卷第三之13)

阿難。汝常意中。所緣善惡無記三性。生成法則。此法為復即心所生。為當離心。別有方所。阿難。若即心者。法則非塵。非心所緣。云何成處。若離於心。別有方所。則法自性。為知非知。知則名心。異汝非塵。同他心量。即汝即心。云何汝心。更二於汝。 若非知者。此塵既非色聲香味。離合冷煖。及虛空相。當於何在。今於色空。都無表示。不應人間。更有空外。心非所緣。處從誰立。是故當知。法則與心。俱無處所。則意與法。二俱虛妄。本非因緣。非自然性。