Shurangama Qingx (snax-3)

"Ananda, vixlun qongxx u langg pni-aw kuaiwqinw kipkir, kib quw kiw pilyy, dirr pni-aw lairdew u pnri diyc lingw ee qakciog. In'ui qakciog e hunvet tongtaur, satbat, hubuu, iacc badjat. Cincniu jitt kuanw, simrjiww soxu pangx bi qapp caur bi, vauquad pni-aw qapp pilyy, vnivnii si potee vunxsingr pnri quw kiw pilyy ee siongr. In'ui dirr tongtaur qapp satbat nng jiongw bongrsiongw ee siogdinn, pnirbi ee qakciog dirr hitt diongqanx kipsiux jitt xee siogdinn ee kiwsiong, hy miaa qiyr juer pnri ee qaksingr. Jitt xee pnri ee qaksingr narr lirkuix tongtaur qapp satbat hitt nng xee siongdinn, vitqingr dyrr byy jursinx ee siongwtew. Qaidongx jaix jitt xee pnri ee qaksingr m si an' tongtaur iacc satbat laii :ee, m si an' qinkir cud :ee, iarr m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' tongtaur laii :ee, satbat ee sii pnri ee qaksingr dyrr bet .kir. Mng qongxx anwjnuaw jaix satbat? Narr in'ui satbat jiacc u, tongtaur ee sii dyrr pnri be diyc. Mng qongxx anwjnuaw u pangx qapp caur dingxdingw jiaxee qakciog laii huatkiw? Narr an' qinkir snix :ee, vitdnia byy tongtaur iacc satbat. Cincniu jitt kuanw, pnirbi ee qijer vunxlaii dyrr byy jursingr. Narr an' kanghux cud :ee, jitt xee pnri ee qaksingr qaidongx uat dywdngw laii pnri diyc liw qaqi ee pni-aw. Kanghux qaqi pnri e diyc, qapp liw ee pni-aw sniaw dirdai? Soxiw qongxx qaidongx jaix pni-aw zip hubuu bongrsiongw,  vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --3)

"Ánanda, suppose a person inhaled deeply through his nose. After he inhaled for a long time he became fatigued, and then there is a sensation of coldness in the nose. Because of that sensation, distinctions of penetration and obstruction, of emptiness and actuality, and so forth, including all fragrant and stinking vapors are made. However, both the nose and its fatigue originate in Bodhi. The attribute of fatigue comes from overexertion. Because of the two false defiling attributes of penetration and obstruction, a sense of smelling is stimulated which in turn draws in those two defiling attributes. That is called the ability to smell. Apart from the two defiling attributes of penetration and obstruction, this smelling is ultimately without substance. You should know that smelling does not come from penetration and obstruction, nor from the sense organ, nor from emptiness. Why not? If it came from penetration, the smelling would be extinguished when there was obstruction, and then how could it experience obstruction? If it existed because of obstruction, then where there was penetration there would be no smelling; in that case, how would the awareness of fragrance, stench, and other such sensations come into being? If the mechanism of hearing came from the sense organ, which is obviously devoid of penetration and obstruction, then in that case basically smelling would not have a nature. If it came from emptiness then smelling itself should be able to turn around and smell your own nose. Moreover, if emptiness itself did the smelling, what would that have to do with your ability to smell? From this you should understand that the nose-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3)

阿難。譬如有人。急畜其鼻。畜久成勞。則於鼻中。聞有冷觸。因觸分別。通塞虛實。如是乃至諸香臭氣。兼鼻與勞。同是菩提瞪發勞相。因於通塞二種妄塵。發聞居中。吸此塵象。名嗅聞性。此聞離彼通基二塵。畢竟無體。當知是聞。非通塞來。非於根出。 不於空生。何以故。若從通來。塞則聞滅。云何知塞。如因塞有。通則無聞。云何發明香臭等觸。若從根生。必無通塞。如是聞機。本無自性。若從空出。是聞自當迴嗅汝鼻。空自有聞。何關汝入。是故當知鼻入虛妄。本非因緣。非自然性。