Shurangama Qingx (snax-20)

"Ananda, qycjaiww liw soxx bingvik :ee. Iwliam qapp huatdinn juewjniaa inenn snix cud iwsig. Jitt xee iwsig si knikib iwliam soxx snix :ee ixx iwliam juer hanrqair? Iacc knikib huatdinn soxx snix :ee ixx huatdinn juer hanrqair? Ananda, naxx knikib iwliam soxx snix :ee, dirr liw ee iwliam lairdew vitdnia u soxx susniu :ee laii kexhuad viauxbingg liw ee iwsur. Narr byy taujingg ee huatdinn, iwliam sniaxmih dy' be snix .cud .laii. Lirkuix soxx knikib :ee dyrr byy jit xee hxingg, jitt xee iwsig u sniaw loring? Iurqycc liw ee iwsiksimx qapp soxu suniuu qiamx tangx liauxqaiw hunvet ee texsingr si qangrkuanw iacc byy byy qangg? Narr qapp iwliam qangrkuanw, anxnex dyrr si iwliam, anwjnuaw qongw si soxx snix :ee? Narr qapp iwliam byy qangg, ingqaix byy soxx iwsig :ee. Narr byy soxx iwsig :ee, anwjnuaw e snix cud iwliam? Narr u soxx iwsig :ee, anwjnuaw qongw iwsig diyc iwliam? Dandanx qangg qapp byy qangg, jitt nng xee texsingr dy' be juewjniaa, hanrqair beh anwjnuaw qenwlip? Narr knikib huatdinn soxx snix :ee, sewqanx soxu ee hxuad li be kuix (sig, sniax, pangx, bi, qapp bongkab) go jiongw siogdinn. Liw quancad sig ee huatdinn qapp soxu sniax ee huatdinn, pangx ee huatdinn, bi ee huatdinn, ixqip bongkab ee huatdinn, siongwtew hingjong hunbingg, tangx laii duiwingr go xee qinkir, vingrr m si iwsig soxx cruw :ee. Liw ee iwsig narr quatding uaw huatdinn laii snix :ee, jitmaw liw jimjiog quancad, itcer ee hxuad si sniaw hingjong? Narr lirkix siktew qapp kanghux, drang-jing, tongx-trad, hap-lii, qapp snix-bet, ciauquer jiaxee soxu siongwtew, quibew sniaw longxx byy. Iwsig snix cud, anxnex siktew, kanghux qapp soxu ee hxuad iarr snix .cud. Iwsig bet .kir, anxnex siktew, kanghux qapp soxu hxuad iarr bet .kir. Soxx knikib :ee qacc byy ar, knikib snix cud jiacc u ee iwsig si sniaw kuanw hingtew? Byy hingtew, hanrqair anwjnuaw snix cud? Soxiw qongxx qaidongx jaix iwliam qapp huatdinn juewjniaa inenn snix cud iwsig ee hanrqair, jitt snax xui longxx byy :ee. Anxnex iwliam qapp huatdinn ixqip iwsig ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --20)

"Moreover, Ánanda, as you understand it, the mind and dharmas create the conditions that produce the mind-consciousness. Is this consciousness produced because of the mind, such that the mind is its realm, or is it produced because of dharmas, such that dharmas are its realm? Ánanda, if it were produced because of the mind, in your mind there certainly must be thoughts that give expression to your mind. If there were no dharmas before you, the mind would not give rise to anything. Apart from conditions, it would have no shape; thus, of what use would the consciousness be? Moreover, is your mind-consciousness the same as your mind-organ with its thought processes and discriminations, or is it different? If it were the same as the mind, then it would be the mind, how could it be something produced from it? If it were different from the mind, it shouldn’t have any consciousness. If it didn’t have any consciousness, how could it be produced from the mind?  If it did have consciousness, how could the mind be conscious of itself? Since it is by nature neither the same nor different, how can a realm be established? If it were produced because of dharmas, none of the mundane dharmas exist apart form the five defiling objects. Consider the dharmas of form, of sound, of smell, of taste, and of touch: each has a clearly distinguishable appearance and is matched with one of the five organs. They are not what the mind takes in. If your consciousness were indeed produced through a reliance on dharmas, then take a look at them now: what does each and every dharma look like? Apart from the attributes of form and emptiness, motion and stillness, penetration and obstruction, unity and separation, and arising and ceasing there is nothing at all. When there is arising, then form, emptiness, and all dharmas arise. When there is ceasing, then form, emptiness, and all dharmas cease to be. Since the objective causes do not exist, then what does the consciousness which those causes produce look like? If there is nothing discernible about the consciousness, how can a realm be established for it? From this you should understand that as to the mind and dharmas being the conditions that produce the realm of mind-consciousness, none of the three places exists. Fundamentally the mind, dharmas, and the realm of the mind-consciousness, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之20)

阿難。又汝所明。意法為緣。生於意識。此識為復因意所生。以意為界。因法所生。以法為界。 阿難。若因意生。於汝意中。必有所思。發明汝意。若無前法。意無所生。離緣無形。識將何用。又汝識心。與諸思量。兼了別性。為同為異。同意即意。云何所生。異意不同。應無所識。若無所識。云何意生。若有所識。云何識意。唯同與異。二性無成。界云何立。若因法生。世間諸法。不離五塵。汝觀色法。及諸聲法。香法味法。及與觸法。相狀分明。以對五根。非意所攝。汝識決定依於法生。今汝諦觀。法法何狀。若離色空。動靜通塞。合離生滅。越此諸相。終無所得。生則色空諸法等生。滅則色空諸法等滅。所因既無。因生有識。作何形相。相狀不有。界云何生。是故當知。意法為緣。生意識界。三處都無。則意與法。及意界三。本非因緣。非自然性。