Shurangama Qingx (snax-2)

"Ananda, vixlun qongxx u langg iong nng qix jingxtau'aw kuaiwqinw qra ix ee hni-aw trad lehh. Hni-aw ee qinkir pilyy soxx drir, taukag lairdew u juer sniax. Hni-aw qapp pilyy vnivnii si potee vunxsingr tniax quw kiw pilyy ee siongr. In'ui dirr drang qapp jing nng jiongw bongrsiongw ee siogdinn, tniabunn dirr hitt diongqanx kipsiux jitt xee siogdinn ee kiwsiong, hy miaa qiyr juer tniabunsingr. Jitt xee tniabunsingr narr lirkuix drang qapp jing hitt nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu jitt kuanw, Ananda, qaidongx jaix jitt xee tniabunsingr m si an' drang iacc jing laii :ee, m si an' qinkir cud :ee, m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' jing laii :ee, drang ee sii sui' bet .kir, ingqaix be tniax diyc drang. Narr an' drang laii :ee, jing ee sii sui' bet .kir, ingqaix be diwqag diyc jing. Narr an' qinkir snix :ee, vitdnia be tniax diyc drang iacc jing. Cincniu jitt kuanw tniax ee siongwtew vunxlaii dyrr byy jursingr. Narr an' kanghux cud :ee, u tniax .diyc dyrr u jit xee singr dilehh, dyrr m si hukongx. Qycc narr kanghux qaqi tniax .diyc, qapp liw hni-aw u sniaw dirdai? Soxiw qongxx qaidongx jaix hni-aw zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --2)

"Ánanda, suppose a person suddenly stops up his ears with his fingers. Because the sense organ of hearing become fatigued, he hears a sound in his head. However, both the ear and its fatigue originate in Bodhi. The attribute of fatigue comes from the monotony. Because of the two false defiling attributes of motion and stillness, a sense of hearing is stimulated which in turn draws in those two defiling attributes. That is called the ability to hear. Apart from the two defiling attributes of motion and stillness, this hearing is ultimately without substance. In fact, Ánanda, you should know that hearing does not originate from motion and stillness; nor from the sense organ, nor from emptiness. Why not? If it came from stillness, it would be extinguished when there was motion, and you would not hear motion. If it came from motion, then it would be extinguished when there was stillness, and you would not be aware of the stillness. If the capacity to hear came from the sense organ, which is obviously devoid of motion and stillness, then in that case basically the hearing would not  have a nature of its own. Suppose it came from emptiness, then emptiness would become hearing and would no longer be empty. Moreover, if emptiness itself did the hearing, what would that have to do with your ear? From this you should understand that the ear-entrance is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之2)

阿難。譬如有人。以兩手指急塞其耳。耳根勞故。頭中作聲。兼耳與勞。同是菩提瞪發勞相。因於動靜二種妄塵。發聞居中。吸此塵象。名聽聞性。此聞離彼動靜二塵。畢竟無體。如是阿難。當知是聞。非動靜來。非於根出。不於空生。何以故。若從靜來。動即隨滅。應非聞動。若從動來。靜即隨滅。應無覺靜。若從根生。必無動靜。如是聞體。本無自性。若於空出。有聞成性。即非虛空。又空自聞。何關汝入。是故當知。耳入虛妄。本非因緣。非自然性。