Shurangama Qingx (snax-6)

"Ananda, vixlun qongxx u langg pilyy iawsen dyrr kunr. Kunr vaw dyrr jingsinn. Huesiongw jinwjingg siogdinn ee qiwdii, qiwdii srid .kir si be qir .did. Jex si snix, druar, venr, qapp bet dendywtauu, kipsiux quanwsir dngw kir qaur diong'iongx, byy horsiongx ciamwhun. Jex qiyr juer iwdiqinx. Iwsig qapp pilyy vnivnii si potee vunxsingr iwsig kiw pilyy ee siongr. In'ui dirr snix qapp bet nng jiongw bongrsiongw ee siogdinn, kiycjip qakdix dirr hitt diongqanx kipsiux kansingrr luervo siogdinn. Qenwbunn dywtauu lrauu, lrauu qaur soxx be qaur ee soxjai, miaa qiyr juer qakdisingr. Jitt xee qakdisingr narr lirkuix cniw-kunr qapp snix-bet jitt nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu jitt kuanw, Ananda, qaidongx jaix jitt xee qakdix ee qinkir m si an' cniw-kunr laii :ee, m si an' snix-bet jiacc u :ee, m si an' qinkir cud :ee, iarr m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' cingcniw laii :ee, kunr dyrr sui' bet .kir, anxnex sniaxmih si kunr? Narr vitdnia snix ee sii jiacc u, bet dyrr qapp byy qangrkuanw. Anxnex sniaw e bet .kir? Narr an' bet jiacc u, snix dyrr bedbyy. Sniaw tangx qakdix snix? Narr an' qinkir cud :ee, cniw-kunr nng xee siongwtew  duer sintew kuix-hap. Nar lirkuix jitt nngw xee siongwtew, jitt xee e qakdix :ee qapp kangx huex qangrkuanw, vitqingr dyrr byy vunxsingr. Narr an' kanghux snix :ee, kanghux qaqi dyrr u qakdix, qapp liw sniaw dirdai? Soxiw qongxx qaidongx jaix, iwsig zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --6)

"Ánanda, suppose a person becomes so fatigued that he goes to sleep. Having slept soundly, he awakens and tries to recollect what he experienced while asleep. He recalls some things and forgets others. Thus, his upside down ness goes through production, dwelling, change, and extinction, which are taken in and processed through the mind’s central system habitually, each following the next without ever being overtaken. That is called the ability to know. The mind and its fatigue are both Bodhi. The attributes of fatigue come from persistent thinking. The two defiling attributes of arising and ending stimulate a sense of knowing which in turn grasps these inner sense data, reversing the flow of seeing and hearing. The place beyond the reach of this flow is known as the faculty of intellect. Apart from the two sets of defiling attributes of waking and sleeping and of arising and ceasing, the faculty of intellect is originally without substance. In fact, Ánanda, you should know that the faculty of intellect does not come from waking, sleeping, arising or ceasing, nor from the mind organ, nor from emptiness. Why not? If it came from waking, it would disappear during sleep, so how could it experience sleep? If it came from arising, it would cease to exist at the time of ceasing, so how could it experience ceasing? If it came from ceasing it would disappear at the time of arising, so how could it experience arising? If mental awareness came from the faculty of the intellect, it would be no more than the physical opening and closing caused by the waking and sleep states respectively. Apart from these two movements, the faculty of intellect would be as insubstantial as flowers in space, and in that case basically no cognition could exist. If mental awareness came from emptiness, then emptiness itself should become cognition. What would that have to do with the mind entrance. From this you should understand that the mind-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6)

阿難。譬如有人。勞倦則眠。睡熟便寤。覽塵斯憶。失憶為忘。是其顛倒生住異滅。吸習中歸。不相踰越。稱意知根。兼意與勞。同是菩提瞪發勞相。因於生滅二種妄塵。集知居中。吸撮內塵。見聞逆流。流不及地。名覺知性。此覺知性。離彼寤寐生滅二塵。 畢竟無體。如是阿難。當知如是覺知之根。非寤寐來。非生滅有。不於根出。亦非空生。何以故。若從寤來。寐即隨滅。將何為寐。必生時有。滅即同無。令誰受滅。若從滅有。生即滅無。誰知生者。若從根出。寤寐二相隨身開合。離斯二體。此覺知者。同於空華。畢竟無性。若從空生。自是空知。何關汝入。是故當知。意入虛妄。本非因緣。非自然性。