Shurangama Qingx (snax-17)

"Ananda, qycjaiww liw soxx bingvik :ee, pni qapp pangkuir juewjniaa inenn snix cud pnirsig. Jitt xee pnirsig si knikib pni-aw ee qinkir soxx snix :ee ixx pni-aw jyr hanrqair? Iacc knikib pangkuir soxx snix :ee, ixx pangkuir jyr hanrqair? Ananda, narr knikib pni-aw soxx snix :ee, anxnex liw simdiongx ixx sniaw jyr pni-aw? Si cruw ziogtew ee hingjong quanrr siangx ziauw ee siongr, iacc cruw pnri .diyc qakdix dongriauu ee texsingr? Narr cruw ziogtew ee hingjong, ziogtew ee guanjig si siksinx. Siksinx u qakdix dyrr si bongkab, miaa si srinx m si pni, jex qiyr juer bongkab, m si pnri. Pnirsig iauxx byy jit xee miaa, beh anwjnuaw  juewjniaa hanrqair? Narr cruw pnri .diyc juer qakdix, qycc liw simdiongx ixx sniaw juer qakdix? Ixx ziogtew juer qakdix, anxnex ziogtew ee qakdix guanvunw si bongkab m si pnri .diyc. Narr ixx kanghux juer qakdix, kanghux qaqi u qakdix, ziogtew ingqaix byy qakdix. Anxnex dyrr ingqaix hukongx si liw, liw ee siksinx vingrr byy qakdix. Qinaxzit ee Ananda ingqaix byy junjai. Narr ixx pangkuir juewjniaa qakdix, qakdix jurzenn sriok pangkuir, qapp liw u sniaw dirdai? Narr pangx qapp caur ee bi vitdnia an' liw ee pni-aw snix :ee, anxnex hitt xee pangx qapp caur nng jiongw kuiwlauu dyrr m si ilann qapp dancaa soxx snix :ee. Nng jiongw budtew byy laii, liw qaqi pnri liw ee pni-aw, si pangx iacc caur? Caur dyrr m si pangx :ee, pangx dyrr m si caur :ee. Narr pangx qapp caur nng jiongw longxx erdangr pnri .diyc .ee, anxnex liw jit langg ingqaix u nng xee pni-aw. Hiongr guaw mng dyrliw :ee u nng xee Ananda. Dycc jit xee si liw ee sintew? Narr pni-aw si jit xee, pangx qapp caur iarr byy nng jiongw bi. Caur qacc si pangx, pangx qycc vniwjniaa caur. Nng jiongw texsingr longxx byy. Hanrqair an' dyhh juewjniaa? Narr knikib pangkuir laii snix :ee, pnirsig knikib pangkuir jiacc u. Cincniu bagjiux u ganxsig suacc berdangr knuar diyc bagjiux qangrkuanw. Knikib pangkuir jiacc u :ee, ingqaix m jaix pangkuir. Narr jaix dyrr m si ix snix :ee. M jaix dyrr m si pnirsig. Pangkuir m jaix u pangkuir, pangkuir ee hanrqair berdangr juewjniaa. Pnirsig m jaix pangkuir, knikib ee hanrqair dyrr m si an' pangkuir qenwlip :ee. Qacc byy diongqanx, be juewjniaa lairgua. Hex jiongxjiongw pnri ee texsingr vitqingr si hukongx. Soxiw qongxx qaidongx jaix pni-aw qapp pangkuir juewjniaa inenn snix pnirsig hanrqair, jitt snax xui longxx byy :ee. Anxnex pni-aw qapp pangkuir ixqip pangkuir ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --17)

"Moreover, Ánanda, as you understand it, the nose and smells create the conditions that produce the nose-consciousness. Is this consciousness produced because of the nose such that the nose is its realm, or is it produced because of smells, such that smells are its realm? Ánanda, if it were produced because of the nose, then in your mind, what do you take to be the nose?  Do you hold that it takes the form of two fleshy claws, or do you hold it is an inherent ability of the nature, which perceives smells as a result of motion? If you hold that the nose is fleshy claws, flesh is an integral part of your body and the body’s perception is touch. Then it should be called ‘body’ instead of ‘nose’ and its objects would be those of touch. Since it would not even be called a nose, how could a realm be established for it? If you hold that the act of smelling is perceived, then, in your opinion, what is the perceiver?  Were the flesh the perceiver, basically what the flesh perceives is objects of touch, which have nothing to do with the nose. Were emptiness the perceiver, then emptiness would perceive by itself and the flesh would have no awareness. If that were the case, then empty space would be you, and since your body would be without perception, Ánanda would not exist. If the smells were the perceiver, perception itself would lie with the smells. What would that have to do with you? If you insist that smells of both fragrance and stench are produced from your nose, then these two wafting smells of fragrance and stench would not arise from the wood of airavana or Chandala. Given that the smells would not come from those two things, when you smelled your own nose, would it be fragrant or would it stink? What stinks does not give off fragrance; what is fragrant does not stink. If you could smell both the fragrance and the stench, then you, a single person, would have two noses, and I would now be addressing questions to two Ánandas. Which one would be you? If you only have one nose, then fragrance and stench would not have two separate identities. Since stench would be fragrance and fragrance would be stench, thereby lacking two distinctive natures, what would make up the realm? If the nose-consciousness were produced because of smells, it would exist because of smells. Just as the eyes can see but are unable to see themselves, so, too, if the nose-consciousness existed because of smells, it should not be aware of smells. If it had no awareness, it could not be a consciousness. If the consciousness were not aware of smells, then the realm could not be established from smells. If the consciousness was not aware of smells, then the realm could not be established due to smells. Since no realm of consciousness would exist between them, then how could any of the internal or external phenomena exist either? A nature of smelling like that would be ultimately empty and false. From this you should understand that as to the nose and smells being the conditions that produce the realm of nose-consciousness, none of the three places exists. Fundamentally the natures of the nose, smells and the realm of smelling, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之17)

阿難。又汝所明。鼻香為緣。生於鼻識。此識為復因鼻所生。以鼻為界。因香所生。以香為界。 阿難。若因鼻生。則汝心中。以何為鼻。為取肉形雙爪之相。為取嗅知動搖之性。若取肉形。肉質乃身。身知即觸。名身非鼻。名觸即塵。鼻尚無名。云何立界。若取嗅知。又汝心中以何為知。以肉為知。則肉之知。元觸非鼻。以空為知。空則自知。肉應非覺。如是則應虛空是汝。汝身非知。今日阿難。應無所在。以香為知。 知自屬香。何預於汝。若香臭氣。必生汝鼻。則彼香臭二種流氣。不生伊蘭。及栴檀木。二物不來。汝自嗅鼻。為香為臭。臭則非香。香則非臭。若香臭二俱能聞者。則汝一人。應有兩鼻。對我問道。有二阿難。誰為汝體。若鼻是一。香臭無二。臭既為香。香復成臭。二性不有。界從誰立。若因香生。識因香有。如眼有見。 不能觀眼。因香有故。應不知香。知即非生。不知非識。香非知有。香界不成。識不知香。因界則非從香建立。既無中間。不成內外。彼諸聞性。畢竟虛空。是故當知。鼻香為緣。生鼻識界。三處都無。則鼻與香。及香界三。本非因緣。非自然性。