Shurangama Qingx (snax-5)

"Ananda, vixlun qongxx u langg iong jit qix lingw qiqix ee ciuw kir bongx siyly ee ciuw. Narr lingw ee sewlik kacc dua, siyx :ee e duer lecc lingw. Narr siyx ee qonglik kacc ngiaa, lingw :ee e vnir siyx. Cincniu jitt kuanw bongkab camcab ee qamxsiu henxhen dirr hunlii ee qakdix. Quansiap ee sewlik narr hingsingg si in'ui bongkab kiw pilyy. Sintew qapp pilyy vnivnii si potee vunxsingr bongx quw kiw pilyy ee siongr. In'ui dirr hunlii qapp camcab nng jiongw bongrsiongw ee siogdinn, bongkab dirr hitt diongqanx kipsiux jitt nng xee siongdinn ee kiwsiong, miaa qiyr juer qakdisingr. Jitt xee qakdisingr ee vunxtew narr lirkuix lii-hap qapp vrue-sun nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu jitt kuanw, Ananda, qaidongx jaix jitt xee qakdisingr m si an' lii-hap laii :ee, m si an' vrue-sun laii :ee, m si an' qinkir cud :ee, qycc m si an' kanghux snix :ee. Sniaxmih enqor? Narr si hap ee sii laii :ee, lii ee sii qaidongx ixx bet .kir, anwjnuaw qongw jaix qakdix lirkuix? Vrue-sun nng xee siongr iarr si qangrkuanw. Narr an' qinkir cud :ee, vitdnia byy lii, hap, vrue, qapp sun sir jiongw siongr. Anxnex liw ee sintew ee qakdix vunxlaii dyrr byy jursingr. Narr vitdnia an' kanghux cud :ee, kanghux qaqi u qakdisingr, qapp liw sintew sniaw dirdai? Soxiw qongxx qaidongx jaix sintew zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --5)

"Ánanda, suppose a person were to touch his warm hand with his cold hand. If the cold were greater than the warmth, the warm hand would become cold; if the warm were greater than the cold, the cold hand would become warm. That sensation of warmth and cold is felt through the contact and separation of the two hands. Fatiguing contact results in the mingling of warmth and cold. However, both the body and the fatigue originate in Bodhi. The attribute of fatigue comes from protracted contact. Because of the two false defiling attributes of separation and union, a physical awareness is stimulated which in turn draws in those two defiling attributes. That is called the awareness of physical sensation. Apart from the two sets of defiling attributes of separation and union, and pleasure and pain, the awareness of sensation is originally without a substance. In fact, Ánanda, you should know that this sensation does not come from separation and union, nor does it exist because of pleasure and pain, nor does it arise from the sense organ, nor is it produced from emptiness. Why not? If it arose when there was union, it would disappear when there was separation, so how could it sense the separation? The two characteristics of pleasure and pain would be the same way. If it came from the sense organ, which is obviously devoid of the four characteristics of union, separation, pleasure, and pain, then in that case basically no awareness of physical sensation could take place. If it came from emptiness, then the awareness of sensations would be experienced by emptiness itself. What would that have to do with your body? From this you should understand that the body-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5)

阿難。譬如有人。以一冷手。觸於熱手。若冷勢多。熱者從冷。若熱功勝。冷者成熱。如是以此合覺之觸。顯於離知。涉勢若成。因於勞觸。兼身與勞。同是菩提瞪發勞相。因於離合二種妄塵。發覺居中。吸此塵象。名知覺性。此知覺體。離彼離合違順二塵。 畢竟無體。如是阿難。當知是覺。非離合來。非違順有。不於根出。又非空生。何以故。若合時來。離當已滅。云何覺離。違順二相。亦復如是。若從根出。必無離合違順四相。則汝身知。元無自性。必於空出。空自知覺。何關汝入。是故當知身入虛妄。本非因緣。非自然性。