Shurangama Qingx (snax-16)

"Ananda, qycjaiww liw soxx bingvik :ee, hni-aw qapp snia'imx juewjniaa inenn snix cud hnirsig. Jitt xee hnirsig si knikib hni-aw ee qinkir soxx snix :ee, ixx hni-aw jyr hanrqair? Iacc knikib snia'imx soxx snix :ee, ixx snia'imx jyr hanrqair? Ananda, narr knikib hni-aw soxx snix :ee, drang qapp jing nng xee siongwtew, qacc byy henxhen dirr binrjingg, qinkir dyrr byy juewjniaa qakdix, vitdnia byy soxx qakdix :ee. Qakdix dy' byy juewjniaa, hnirsig si sniaw hingboo? Narr caixcuw hni-aw tniax :ee jitt xee qongxhuad, byy drang byy jing soxx drir, tniax dyrr byy soxx juewjniaa. Anwjnuw hni-aw ee hingboo, camcab sikdinn qapp tapkab, qra hy miaa qiyr sikbad-hanrqair? Anxnex hni ee sikbad-hanrqair qycc an' sniaw laii juewjniaa? Narr an' snia'imx snix .cud .laii .ee, hnirsig in'ui u snia'imx jiacc u, dyrr qapp tniax byy dirdai. Byy tniax, snia'imx siongwtew ee soxjai dyrr brongg .kir. Hnirsig an' snia'imx snix :ee, snia'imx in'ui tniax u sniax ee siongwtew. Tniax ingdongx tniax e diyc hnirsig. Tniax e diyc dyrr byy hanrqair. Tniax qapp sniaimx qangrkuanw, hnirsig ixx virr tniax .diyc, si'angw jaix hnirsig? Narr byy qacc jit xee jai'ngiaw :ee, quibuew bersux cauxbok, byy ingqaix sniax qapp tniax camcab juewjniaa diongqanx ee hanrqair. Hanrqair byy diongx:a ee xui, anxnex lairgua ee siongwtew beh an' dyhh juewjniaa? Soxiw qongw qaidongx jaix, hni-aw qapp snia'imx juewjniaa inenn snix cud hnirsig ee hanrqair, jitt snax xui longxx byy junjai. Anxnex hni-aw qapp snia'imx ixqip sniax ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --16)

"Moreover, Ánanda, as you understand it, the ear and sound create the conditions that produce the ear-consciousness. Is this consciousness produced because of the ear such that the ear is its realm, or is it produced because of sound, such that sound is its realm? Ánanda, if it were produced because of the ear, then since motion and stillness would be lacking, the ear would not be aware of anything. Certainly in the absence of awareness, nothing could be known and so what would characterize the consciousness? You may hold that the ears hear, but without motion and stillness, hearing cannot occur. Besides, how could the combination of the ears, which are but physical forms, and external objects be called the realm of consciousness?  Once again, then, how would the realm of ear-consciousness be established? If it were produced from sound, then the consciousness would exist because of sound, and would have no connection with hearing. Without hearing, the attributes of sound would have no location. If the ear-consciousness came from sound, given that sound exists because of hearing, then what you heard would be the ear-consciousness itself. If the ear-consciousness were not heard, then there would be no realm. If it were heard, then it would be the same as sound. If the consciousness were being heard, who would the perceiver and hearer of the consciousness be? If there were no perceiver, then in the end you would be like grass or wood. Nor should the sound and hearing mix together to form a realm in between. Lacking a realm in between them, how could those internal and external phenomena be delineated? From this you should understand that as to the ears and sounds being the conditions that produce the realm of ear-consciousness, none of the three places exists. Fundamentally the natures of the ears, sounds, and the realm of awareness of sounds, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之16)

阿難。又汝所明。耳聲為緣。生於耳識。此識為復因耳所生。以耳為界。因聲所生。以聲為界。 阿難。若因耳生。動靜二相。既不現前。根不成知。必無所知。知尚無成。識何形貌。若取耳聞。無動靜故。聞無所成。云何耳形。雜色觸塵。名為識界。則耳識界。復從誰立。若生於聲。識因聲有。則不關聞。無聞則亡聲相所在。識從聲生。許聲因聞而有聲相。聞應聞識。不聞非界。聞則同聲。識已被聞。誰知聞識。若無知者。終如草木。不應聲聞雜成中界。界無中位。則內外相。復從何成。是故當知。耳聲為緣。生耳識界。三處都無。則耳與聲。及聲界三。本非因緣。非自然性。

Shurangama Qingx (snax-15)

"Ananda, dyrr cincniu liw soxx bingvik :ee, bagjiux qapp sikdinn juewjniaa inenn snix cud ganxsig. Jitt xee ganxsig si knikib bagjiux ee qinkir soxx snix :ee, ixx bagjiux jyr hanrqair? Iacc knikib sikdinn soxx snix :ee, ixx sikdinn jyr hanrqair? Ananda,narr knikib bagjiux soxx snix :ee, qacc byy sikdinn qapp kanghux, dyrr byy sniaw tangx hunvet :ee. Dyrr junw u liw ee ganxsig, u sniaw loring lehh? Liw ee qenwsingr iarr m si cnix :ee, ngg :ee, angg :ee, iacc vec :ee. Byy sniaw soxx viauxsi :ee beh an' dyhh qenwlip hanrqair? Narr knikib sikdinn soxx snix :ee, kanghux byy sikdinn ee sii, liw ee ganxsig ingdongx bet .kir. Anwjnuaw ganxsig jaix jitt xee hukongsingr? Narr siksiong quexvnir ee sii, liw iarr jaix hitt xee siksiong venwcenx. Mrqycc liw ee ganxsig byy venwcenx, hanrqair an' dyhh qenwlip? Duer quexvnir laii quewvnir, vitdnia byy hanrqair ee siongwtew. Byy quexvnir dyrr si vutsii ciangjai. Qacc an' sikdinn soxx snix :ee, ingqaix m jaix hukongx ee soxjai. Narr liongw qiamx, ganxsig si bagjiux ee qinkir qapp sikdinn snaqab snisingg :ee. Hap jywhuew dyrr ganxsig diongx:a u lirpang; hunlii dyrr ganxsig nng jiongw longxx u camcab. Texsingr capjap, hanrqair anwjnuaw singlip? Soxiw qongxx qaidongx jaix bagjiux qapp sikdinn juewjniaa inenn snix ganxsig ee hanrqair, jitt snax xui longxx byy junjai. Dyrr si bagjiux qapp sikdinn, ixqip sikdinn ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --15)

"Ánanda, as you understand it, the eyes and forms create the conditions that produce the eye-consciousness. Is this consciousness produced because of the eyes, such that the eyes are its realm? Or is it produced because of forms, such that forms are its realm? Ánanda, if it were produced because of the eyes, then in the absence of emptiness and form it would not be able to make distinctions; and so, even if you had a consciousness, of what use would it be? Moreover, your seeing is neither green, yellow, red, nor white. There is virtually nothing in which it is represented. Therefore, from what would the realm be established? If it were produced because of form, then when no forms were present in emptiness, your consciousness would cease to be. Then, why is it that the consciousness recognizes emptiness? If a form changes, you are also conscious of the form’s changing appearance, but your eye-consciousness does not change. Where is the boundary established? If the eye-consciousness did change when form changed, then such a realm would have no attributes. If it did not change, it would be constant, and given that it was produced from form, it should have no conscious knowledge of where emptiness was. If they were combined, then there would be a crack in-between. If they were separate, then half of your eye-consciousness would possess awareness and half of it would lack awareness. With such chaotic and disordered substances and natures, how could they comprise a realm? From this you should understand that as to the eyes and form being the conditions that produce the realm of eye-consciousness, none of the three places exists. Fundamentally the natures of the eyes, forms, and the form realm, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之15)

阿難。如汝所明。眼色為緣。生於眼識。此識為復因眼所生。以眼為界。因色所生。以色為界。 阿難。若因眼生。既無色空。無可分別。縱有汝識。欲將何用。汝見又非青黃赤白。無所表示。從何立界。若因色生。空無色時。汝識應滅。云何識知是虛空性。若色變時。汝亦識其色相遷變。汝識不遷。界從何立。從變則變。界相自無。不變則恒。既從色生。應不識知虛空所在。若兼二種。眼色共生。合則中離。離則兩合。 體性雜亂。云何成界。是故當知眼色為緣。生眼識界。三處都無。則眼與色。及色界三。本非因緣。非自然性。