Shurangama Qingx (snax-9)

"Ananda, liw qycc tniax knuar jitt xee Jeta Hngg lairdew, jiahvng ee sii longr qow, jurjip jingwlangg ee sii kar jxingx. Jxingx qapp qow ee imsniax jing'au lensiysuar. Jex sniaxmih iwbi? Si jiaxee sniax laii hnirkangx-vnix, iacc hni-aw ongw sniax ee soxjai kir? Ananda, narr si jitt xee sniax laii hnirkangx-vnix, dyrr kyxviw guaw kir Shravasti Sniaa qiukid jiahsit, dirr Jeta Ciurnaa dyrr byy u guaw dilehh. Jitt xee sniax narr vitdnia laii Ananda ee hnirkangx-vnix, Maudgalyayana iacc Kashyapa ingqaix longxx tniax be diyc. Hongwqiamx qidiongx jit-cingx nng-vah go-jap xee sharmana. Jid'err tniax diyc jxingx-sniax dyrr dangjee laii jiahvng ee soxjai. Narr liw ee hni-aw ongw snia'imx hitt vingg kir, jex dyrr bersux guaw dngw laii druar dirr Jeta Ciurnaa lairdew, dirr Shravasti sniaa dyrr byy guaw dilehh. Liw tniax diyc qow-sniax, liw ee hni-aw ixqingx ongw longr qow ee soxjai kir. Jxingx-sniax narr dangjee cud .laii, ingqaix tniax be diyc. Hongwqiamx qidiongx ee cnxiu, bew, guu, iacc ngiuu jiaxee jiongxjiongw imhiongw. Narr byy laii laii kir kir, iarr tniax be diyc. Soxiw qongxx qaidongx jaix tniax qapp imsniax longxx byy jit xee jursow. Dyrr si qongxx tniax qapp sniax jitt nng xui si hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --9)

"Ánanda, listen again to the drum being beaten in the Jeta Garden when the food is ready. The assembly gathers as the bell is struck. The sounds of the bell and the drum follow one another in succession. What do you think: do these things come into existence because the sound arrives in the vicinity of the ear, or because the ear’s hearing extends to the source of the sound. Ánanda, once again, if the sound arrived in the vicinity of the ear, then that would be like when I go on alms rounds to the city of Shravasti, I am no longer in the Jeta Grove. And so, if the sound definitely arrived in the vicinity of Ánanda’s ear, then neither Maudgalyayana nor Kashyapa would hear it, much less the twelve hundred and fifty Shramanas who, upon hearing the sound of the bell, come to the dining hall at the same time. Again, if the ear arrived in the vicinity of the sound, that would be like when I return to the Jeta Grove, I am no longer in the city of Shravasti. When you hear the sound of the drum, your hearing would already have gone to the place where the drum was being beaten. Thus, when the bell pealed, you could not hear that sound--even the less those of the elephants, horses, cattle, sheep, and all the other various sounds around you. However, without coming or going, there would be no hearing. From this you should understand that neither hearing nor sound can be located, and thus the two places of hearing and sound are empty and false. Fundamentally their natures cannot be attributed to either causes and conditions or spontaneity."

 

(楞嚴經卷第三之9)

阿難。汝更聽此祇陀園中。食辦擊鼓。眾集撞鐘。鐘鼓音聲。前後相續。於意云何。此等為是聲來耳邊。耳往聲處。阿難。若復此聲。來於耳邊。如我乞食室羅筏城。在祇陀林。則無有我。此聲必來阿難耳處。目連迦葉。應不俱聞。何況其中一千二百五十沙 門。一聞鐘聲。同來食處。若復汝耳。往彼聲邊。如我歸住祇陀林中。在室羅城。則無有我。汝聞鼓聲。其耳已往擊鼓之處。鐘聲齊出。應不俱聞。何況其中象馬牛羊。種種音響。若無來往。亦復無聞。是故當知聽與音聲。俱無處所。即聽與聲。二處虛妄。本非因緣。非自然性。