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。