Shurangama Qingx (id-19)

"Ananda! Liw jitma beh jaix samatha ee lo, brang beh lirkuix snesiw. Guaw jitmaw qycc mng :liw."

Liammisii, Zulaii qra qimsig ciuxqud giac .kiw .laii, kud gnoxlunjnaiw, mng Ananda qongxx, "Liw jitmaw knuar e diyc .be?"

Ananda rinr qongxx, "Knuar e diyc."

Vuddy mng qongxx, "Liw knuar diyc sniaw?"

Ananda rinr qongxx, "Guaw knuar diyc Zulaii qra ciuxqud giac .kiw .laii qycc kud ciuxjnaiw vniwjyr qongbingg quntauu, jiywqngx guaw ee simx qapp bak."

Vuddyy mng qongxx, "Liw iong sniaxmih knuar?"

Ananda rinr qongxx, "Guaw ham' jingwlangg qangrkuanw, iong bagjiux knuar."

Vuddyy qra Ananda qongw, "Liw jitmaw huedab guaw. Zulaii kud jnaiw vniwjyr qongbingg quntauu, jiywqngx liw ee simx qapp bak. Liw ee bagjiux tangx knuar .qnir. Liw ee simx dirr dyhh tangx jaix guaw ee quntauu qong'iau?"

Ananda qongw, "Zulaii henrjai sunmng guaw simx dirr sniaxmih soxjai. Acc guaw iong simx tauwted cuiqiur, sui' hxang aw jaursimm. Jitt xee erdangr cuiqiur :ee, guaw dyrr qra knuar jyr si simx."

Vuddyy qongw, "Luanrsuw qongw, Ananda, jitt xee m si liw ee simx."

Ananda qniax jit diyy, lirkuix jyrui, habjiongw, vreh kiw srinx duiww Vuddyy qongw, "Jitt xee narr m si guaw ee simx, qaidiongx qra qiyr sniaw?"

Vuddyy qra Ananda qongw, "Jitt xee si ingxquer ee qindinn, hibuu bongrsiongw behik liw ee jinsimx vunxsingr. In'ui liw an' busiw qaur qaxx jitt sxer longxx zin cat jyr qniaw, sitlyc liw guanvunw ee simsingr, mrjiacc dirr lunhuee juanw byy tingg."

(Shurangama Sutra, Volume 1 --19)
"Ánanda, now you wish to know about the path of shamatha with the hope of quitting birth and death. I will now question you further."
Then the Thus Come One raised his golden-colored arm and bent his five webbed fingers as he asked Ánanda, "Do you see?"
Ánanda said, "I see."
The Buddha said, "What do you see?"
Ánanda said, "I see the Thus Come One raise his arm and bend his fingers into a fist of light which dazzles my mind and my eyes."
The Buddha said, "What do you see it with?"
Ánanda said, "The members of the great assembly and I each see it with our eyes."
The Buddha said to Ánanda, "You have answered me by saying that the Thus Come One bends his fingers into a fist of light which dazzles your mind and eyes.  Your eyes are able to see, but what is the mind that is dazzled by my fist?"
Ánanda said, "The Thus Come One is asking where the mind is located.  Now that I use my mind to search for it thoroughly, I propose that precisely that which is able to investigate is my mind."
The Buddha exclaimed, "Hey!  Ánanda, that is not your mind."
Startled, Ánanda leapt up from his seat, stood, put his palms together, and said to the Buddha, "If that is not my mind, what is it?"
The Buddha said to Ánanda, "It is your perception of false appearances based on external objects which causes your true nature to be deluded and has caused you from beginning less time to your present life to take a thief for your son, to lose your eternal source, and to undergo transmigration."

(楞嚴經卷第一之19)

阿難。汝今欲知奢摩他路。願出生死。今復問汝。即時如來舉金色臂屈五輪指。語阿難言。汝今見不。阿難言。見。佛言。汝何所見。阿難言。我見如來舉臂屈指。為光明拳曜我心目。佛言。汝將誰見。阿難言。我與大眾同。將眼見。佛告阿難。汝今答我。如來屈指為光明拳。耀汝心目。汝目可見。以何為心當我拳耀。阿難言。如來現今徵心所在。而我以心推窮尋逐。即能推者我將為心。佛言。咄阿難此非汝心。阿難矍然避座合掌起立白佛。此非我心。當名何等。佛告阿難。此是前塵虛妄相想惑汝真性。由汝無始至于今生認賊為子。失汝元常故受輪轉。

Shurangama Qingx (id-18)

Vuddyy qra Ananda qongw, "Soxu jiongwsingx an' busiw ixlaii, in'ui jiongxjiongw dendyr, jiongxjiongw ee giap jurzendig cincniu aksha jurjip, hro soxu siuhingrlangg berdangr siulen singjiu busiong potee, suacc dna' drat qaur sniabunn iacc enqag, ixqip jniaa jyr guardy, jerje tenzinn, moqongx, qapp moqongx ee quanwsiok. Jex longxx in'ui m jaix nng jiongw qinvunw, suacc luanrsuw siudy. Naxx cincniu juw suax beh vniwjniaa hyw jiahmic, junw qingquer cincniu din'aix sowliong hiacc je ee qiab(kalpa) iarr berdid jniaa.

Si dycc nng jiongw lehh? Ananda! Tauu jit jiongw si an' busiw ixlaii snesiw ee qinvunw, dyrr si liw jitmaw qapp soxu jiongwsingx qra knikib ee simx liahjunw si jursingr :ee. Derr zi jiongw si an' busiw ixlaii potee Nirvana guanvunw cingjing ee vunxtew, dyrr si liw jitmaw guanvunw jingbii ee iwsig, e snix cud itcer in'enn, in'enn soxx lauu .lyc .laii .ee. In'ui soxu jiongwsingx sitlyc jitt xee bingtongx ee vunxsingr, suizenn qui' zit siuhing, suacc byy jurqag, uanongw hamrzip qokk jiongw lunhuee ee og dy."

(Shurangama Sutra, Volume 1 --18)
The Buddha said to Ánanda, "From beginning less time onward, all living beings and in all kinds of upside down ways, have created seeds of karma which naturally run their course, like the aksha cluster. The reason that cultivators cannot accomplish unsurpassed Bodhi, but instead reach the level of Hearers or of those enlightened to conditions, or become accomplished in externalist ways as heaven-dwellers or as demon kings or as members of the demons’ retinues is that they do not know the two fundamental roots and so are mistaken and confused in their cultivation. They are like one who cooks sand in the hope of creating savory delicacies.  They may do so for as many eons as there are motes of dust, but in the end they will not obtain what they want.

"What are the two?  Ánanda, the first is the root of beginning less birth and death, which is the mind that seizes upon conditions and that you and all living beings now make use of, taking it to be your own nature. The second is the primal pure substance of beginning less Bodhi Nirvana.  It is the primal bright essence of consciousness that can bring forth all conditions.  Due to these conditions, you consider it to be lost. Having lost sight of that original brightness, although beings use it to the end of their days, they are unaware of it, and unintentionally enter the various destinies."

(楞嚴經卷第一之18)

佛告阿難。一切眾生。從無始來種種顛倒。業種自然如惡叉聚。諸修行人不能得成無上菩提。乃至別成聲聞緣覺。及成外道諸天魔王及魔眷屬。皆由不知二種根本。錯亂修習。猶如煮沙欲成嘉饌。縱經塵劫終不能得。云何二種。阿難。一者無始生死根本。則汝今者與諸眾生。用攀緣心為自性者。二者無始菩提涅槃元清淨體。則汝今者識精元明。能生諸緣。緣所遺者。由諸眾生遺此本明。雖終日行而不自覺。枉入諸趣。

Shurangama Qingx (id-17)

Hitt sii, Sewjunx dui' ix ee bin hongwsia cud jiongxjiongw ee qngx, hyqongx  canwlan cincniu cingx vah xee zidtauu qangrkuanw, qngx ngiawngiar. Jiongww Vut Sewqair snix cud lak jiongw jinxdong. Sibhongx cincniu din'aix hiacc je ee qoktow jidsiqanx kuihen. Vut u uilingg ee sintongx hro soxu sewqair qapjniaa jyr jit xee sewqair. Jitt xee sewqair-diongx soxu itcer jiongww dua posad, qewqer druar dirr inx vunxqog, habjiongw tniax kaisi.


(Shurangama Sutra, Volume 1 --17)
Then the World Honored One radiated from his face various kinds of light, lights as dazzlingly brilliant as hundreds of thousands of suns. The Buddha realms quaked pervasively in six ways and thus lands as many as fine motes of dust throughout the ten directions appeared simultaneously. The Buddha’s awesome spirit caused all the realms to unite into a single one. In these realms all the great Bodhisattvas, while remaining in their own countries, put their palms together, and listened.

(楞嚴經卷第一之17)

爾時世尊從其面門放種種光。其光晃耀如百千日。普佛世界六種震動。如是十方微塵國土一時開現。佛之威神令諸世界合成一界。其世界中所有一切諸大菩薩。皆住本國合掌承聽。

Shurangama Qingx (id-16)

Hitt sii, Ananda dirr jingwlangg-diongx an' jerjy ee soxjai vreh kiw, jniawvingg qingqah teh teh, jniawvingg katauux qui lehh, habjiongw qiongqingr duiww Vuddyy qongw, "Guaw si Zulaii siongrr sewhanr ee siyxdi, did Vuddyy ju'air tniawsiyh. Suizenn jitmaw cutqex, iuguann kywser Zulaii tniawsimx suacc laii qiautauu jurqyx. Diyrr sngr qenwbunn je, iauxx be tangx drat qaur (diwhui) byy uilau, berdangr hanghok Kapila jiuwgiw, suacc hro ix soxx dngxvnir jaux zip imluan ee cur. Jex ingdongx si in'ui m jaix jinsit qingxqair soxx drir. Dogdok guan Sewjunx huad dua juvix dua lenbinw, kaisi guanw qniaa duiww samatha ee jniar lo, hro hiaxee icchantika (kiwjuat senrhing dng senrqinx :ee) kiwduu mlechha (siaog ee jaibad qapp qenwqaiw).”

Jiaxee ue qongw suah, Ananda qui' sinkux pak dirr tokax. Ix qapp jingwlangg kenqingr kia lehh, ngwbang tniax qnir Vuddyy ee qawsi.

(Shurangama Sutra, Volume 1 --16)

Then Ánanda rose from his seat in the midst of the great assembly, uncovered his right shoulder, placed his right knee on the ground, respectfully put his palms together, and said to the Buddha:

"I am the Thus Come One’s youngest cousin.  I have received the Buddha’s compassionate regard and have left the home life, but I have been dependent on his affection, and as a consequence have pursued erudition and am not yet without outflows. I could not overcome the Kapila mantra.  I was swayed by it and almost went under in that house of prostitution, all because I did not know how to reach of the realm of reality. I only hope that the World Honored One, out of great kindness and sympathy, will instruct us in the path of shamatha to guide the icchantikas and overthrow the mlecchas."
After he had finished speaking, he placed his five limbs on the ground and then, along with the entire great assembly, stood in anticipation, waiting eagerly and respectfully to hear the instructions.

(楞嚴經卷第一之16)

爾時阿難在大眾中即從座起。偏袒右肩右膝著地。合掌恭敬而白佛言。我是如來最小之弟。蒙佛慈愛。雖今出家猶恃憍憐。所以多聞未得無漏。不能折伏娑毘羅呪。為彼所轉溺於婬舍。當由不知真際所詣。唯願世尊。大慈哀愍。開示我等奢摩他路。令諸闡提。隳彌戾車。作是語已。五體投地。及諸大眾傾渴翹佇欽聞示誨。

Shurangama Qingx (id-15)

Ananda qra Vuddyy qongw, "Guaw ingxsii knuar qnir Vuddyy ham' Mahamaudgalyayana, Subhuti, Purna, qapp Shariputra jitt sir xee dua derjuw dauwdin juanw huatlunn ee sii, dniardnia qongw u diqag qycc e hunved ee simsingr byy dirr lairdew, byy dirr guarkauw, iarr byy dirr diongx:a, byy dirr zimrhyy soxjai. Soxu itcer longxx be jipsiuw :ee qiyr jyr simx. Narr guaw byy jipsiuw, anxnex dyrr qiyr jyr simx, si bor?"

Vuddyy qra Ananda qongw, "Liw qongw u diqag qycc e hunved ee simsingr ingxx byy jit xee jipsiuw ee soxjai. Sewqanx ee hikongx, juixdew, liogde, qapp tnidingw vuex :ee, jiaxee soxu budtew qapp qingxsiong dyrr qiyr jyr itcer. Liw byy jipsiuw, simx u junjai iacc byy? Narr byy junjai, anxnex dyrr ham' qux ee mox iacc tor ee qag qangrkuanw, nacc tangx qongw sniaxmic byy jipsiuw? U byy jipsiuw :ee dyrr m tangx qiyr jyr byy. Byy siongwtew :ee dyrr byy junjai, m si byy junjai :ee dyrr u siongwtew. U siongwtew dyrr u junjai, nacc tangx qongw sniaxmic byy jipsiuw? Soxiw qongxx tangx jaix itcer byy jipsiuw :ee dyrr qiyr jyr u diqag ee simx, jitt kuanw qongxhuad si byngiaw :ee."

(Shurangama Sutra, Volume 1 --15)

Ánanda said to the Buddha, "World Honored One, when I have seen the Buddha turn the Dharma Wheel in the past with Mahamaudgalyayana, Subhuti, Purna, and Shariputra, four of the great disciples, he often said that the nature of the mind which is aware, perceives, and makes discriminations is located neither within nor outside nor in the middle; it is not located anywhere at all. That very non-attachment to everything is what is called the mind.  Therefore, is my non-attachment my mind?"

The Buddha said to Ánanda, "You say that the mind with its aware nature that perceives and makes discriminations is not located anywhere at all. Everything existing in the world consists of space, the waters, and the land, the creatures that fly and walk, and all external objects.  Would your non-attachment also exist? If it did not exist, it would be the same as fur on a tortoise or horns on a rabbit. Just what would that non-attachment be? If non-attachment did exist, it couldn’t be described as a negation. The absence of attributes indicates negation. Anything not negated has attributes. Anything with attributes exists. How could that define non-attachment? Therefore you should know that to declare that the aware, knowing mind is non-attachment to anything is an impossible statement."

(楞嚴經卷第一之15)

阿難白佛言。世尊。我昔見佛與大目連須菩提富樓那舍利弗四大弟子共轉法輪。常言覺知分別心性。既不在內亦不在外。不在中間俱無所在。一切無著名之為心。則我無著名為心不。佛告阿難。汝言覺知分別心性俱無在者。世間虛空水陸飛行。諸所物象名為一切。汝不著者為在為無。無則同於龜毛兔角。云何不著。有不著者不可名無。無相則無。非無則相。相有則在云何無著。是故應知一切無著。名覺知心無有是處。

Shurangama Qingx (id-14)

Ananda qra Vuddyy qongw, "Sewjunx! Guaw iarr bad tniax quer Vuddyy ham' Manjushri dingxdingw jiaxee Huat'ongg ee qniaw damlun sidsiong ee sii, Sewjunx iarr qongw simx byy dirr sinkux lairdew, iarr byy dirr sinkux guarkauw. Jiauww guaw qaqi suniuu, dirr lairdew knuar be diyc, dirr guarkauw qycc byy siy' jaix. In'ui m jaix lairdew, simx dirr lairdew dyrr byy tongx. Srinx qapp simx siy' jaix, simx dirr guarkauw iarr be tongx. Dnaxx jitmaw inx siy' jaix, qycc knuar be diyc lairdew, soxiw qongxx simx qaidongx dirr diongx:a."

Vuddyy qongw, "Liw qongw dirr diongx:a, jitt xee diongx:a vitdnia be sitbee, vutding u jitt xee soxjai. Jitmaw liw iwsniu simx dirr diongx:a, diongx:a si dirr dyc'ui? Si dirr mow jit xui iacc si dirr sinkux-dingw? Narr dirr sinkux-dingw, dyrr si dirr vnix:a m si dirr diongx:a. Dirr diongx:a, dyrr ham' dirr lairdew qangwkuanw. Narr dirr mow jit xui, u jit xee viauxziah iacc byy jit xee viauxziah? Byy viauxziah dyrr ham' byy jit xee xui qangrkuanw. U viauxziah dyrr be dniardiyc. Sniaxmih enqor? Narr u langg qra viauxziah junw jyr diongx:a ee sii, dirr dangvingg knuar dyrr si saivingg, dirr lamvingg knuar dyrr vniwjniaa vakvingg. Viauxtew qacc hunwluan, simx qaidongx dyrr jabluan."

Ananda qongw, "Guaw soxx qongw ee diongx :a m si jitt nng jiongw. Cincniu Sewjunx soxx qongw :ee, bagjiux qapp sikdinn ee in'enn hyhap tangx snix cud ganxsig. Bagjiux e hunved. Sikdinn byy diqag. Snix cud ganxsig hitt xee diongx:a, simx dyrr dirr hitt xui."

Vuddyy qongw, "Liw ee simx narr dirr qindir qapp sikdinn diongx:a, jitt xee simx ee vunxtew si u liongxqiamx iacc byy? Narr u liongxqiamx, budtew qapp simx ee vunxtew camcab. Budtew m si simx ee vunxtew soxx tangx liauxqaiw :ee, nng vingg dyrr vniwjniaa duiwdik duiwlip. Qongw diongx:a si dirr dyc'ui? Liongxqiamx narr be tongx, simx dyrr m si u diqag iacc byy diqag, dyrr byy texsingr, nacc u simxmic diongx:a? Soxiw qongxx tangx jaix simx dirr diongx:a si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --14)
Ánanda said to the Buddha, "World Honored One, I also have heard the Buddha discuss reality with Manjushri and other disciples of the Dharma King.  The World Honored One also said, ‘The mind is neither inside nor outside.’ As I now consider it, it cannot be inside since it cannot see within, and it cannot be outside since in that case there would be no shared perception.  Since it cannot see inside, it cannot be inside; and since the body and mind do have shared perception, it does not make sense to say it is outside.  Therefore, since there is a shared perception and since there is no seeing within, it must be in the middle."
The Buddha said, "You say it is in the middle.  That middle must not be haphazard or without a fixed location.  Where is this middle that you propose?  Is it in an external place, or is it in the body? If it were in the body, the surface of the body cannot be counted as being the middle.  If it were in the middle of the body, that would be the same as being inside.  If it were in an external place, would there be some evidence of it, or not?  If there would not be any evidence of it, that amounts to it not existing at all.  If there were some evidence of it, then it would have no fixed location. "Why not?  Suppose that middle were indicated by a marker.  When seen from the east, it would be to the west, and when seen from the south, it would be to the north.  Just as such a tangible marker would be unclear, so too the location of the mind would be chaotic."

Ánanda said, "The middle I speak of is neither one of those. As the World Honored One has said, the eyes and forms are the conditions, which create the eye-consciousness.  The eyes make discriminations; forms have no perception, but a consciousness is created between them: that is where my mind is."

The Buddha said, "If your mind were between the eyes and their object, would such a mind’s substance combine with the two or not? If it did combine with the two, then objects and the mind-substance would form a chaotic mixture.  Since objects have no perception, while the substance has perception, the two would stand in opposition.  Where could the middle be? If it did not combine with the two, it would then be neither the perceiver nor the perceived. Since it would lack both substance and nature, what would such a middle be like? Therefore you should know that declaring the mind to be in the middle is an impossible statement."

(楞嚴經卷第一之14)

阿難白佛言。世尊。我亦聞佛。與文殊等諸法王子。談實相時。世尊亦言。心不在內。亦不在外。如我思惟。內無所見。外不相知。內無知故。在內不成。身心相知。在外非義。今相知故。復內無見。當在中間。佛言。汝言中間。中必不迷。非無所在。今汝推中。中何為在。為復在處。為當在身。若在身者。在邊非中。在中同內。若在處者。為有所表。為無所表。無表同無。表則無定。何以故。如人以表。表為中時。 東看則西。南觀成北。表體既混。心應雜亂。阿難言。我所說中。非此二種。如世尊言。眼色為緣。生於眼識。眼有分別。色塵無知。識生其中。則為心在。佛言。 汝心若在根塵之中。此之心體。為復兼二。為不兼二。若兼二者。物體雜亂。物非體知。成敵兩立。云何為中。兼二不成。非知不知。即無體性。中何為相。是故應知。當在中間。無有是處。

Shurangama Qingx (id-13)

Ananda qongw, "Guaw sisiongg tniax Vuddyy duiww sir jiongw derjuw kaisi. Simsux sanxsingx, jiongxjiongw henrsiong duer lecc snix .cud .laii. Henrsiong sanxsingx, jiongxjiongw simsux duer lecc snix .cud .laii. Guaw dnaxx decc sukyw, jitt xee sukyw ee vunxtew kaksit si guaw ee simsingr. Duer soxx gu .diyc .ee, simsux suisii dyrr kiw. Iarr dyrr si simx byy dirr sinkux laidew, guarkauw, iacc diongx:a jitt snax xee soxjai."

Vuddyy qra Ananda qongw, "Liw jitmaw qongw henrsiong sanxsingx, jiongxjiongw simsux duer lecc snix .cud .laii. Duer soxx gu .diyc .ee, simsux suisii dyrr kiw. Simx byy vunxtew, dyrr byy soxx gu .diyc. Narr byy vunxtew suacc erdangr u soxx gu .diyc, dyrr e u derr jap-qauw qxair ham' derr cid jiongw din'aix sna' gu, jex si qongw be tongx :ee. Narr u vunxtew, liw iong ciuw kap qaqi ee sintew. Liw u diqag ee simx si an' lairdew cud .laii iacc si an' guarkauw zip .kir? Narr an' lairdew cud .laii, qaidongx tangx knuar diyc sinkux lairdew. Narr an' guarkauw zip .kir, qaidongx singx knuar diyc viauxbin."

Ananda qongw, "E knuar .qnir .ee si bagjiux. Simx ee diqag ham' bagjiux byy qangg. Jex m si qnir ee dingrgi."

Vuddyy qongw, "Narr bagjiux erdangr knuar .qnir, liw dirr sxig-lai, mngg tangx knuar qnir liw bor? Jiongxjiongw ixqingx siw .ee iauxx u bagjiux dilehh :ee qaidongx longxx tangx qnir diyc mihqnia. Narr e knuar qnir mihqnia, nacc tangx qongw jyr siw :ar? Ananda! Iurr liw e qakcad qycc u diqag ee simx narr vitdnia u vunxtew, si jit xee vunxtew iacc je xee vunxtew? Jitmaw u dirr liw venww sinkux iacc byy dirr liw venww sinkux? Narr dna' jit xee vunxtew, liw iong ciuw kap jit qix kax iacc ciuw, suwjix ingqaix longxx u qamxqag. Narr longxx u qamxqag, ingqaix benw itding kap dycc jit xui. Narr kap .diyc ee soxjai u qamxqag, liw qongw :ee dna' jit xee vunxtew dyrr berdangr singlip. Narr je xee vunxtew, dyrr u je xee langg, dycc jit xee jiacc si liw? Narr simx dirr venww sinkux, dyrr ham' taujingg soxx kap ee jinghingg siysiangg. Narr byy dirr venww sinkux, liw kap diyc tauu iarr dyrr si kap diyc kax. Tauu u soxx qamxqag, kax ingqaix byy diqag. Jitmaw liw kiokk m si anxnex. Soxiw qongxx tangx jaix duer soxx gu .diyc .ee, simsux suisii dyrr kiw si by'ngiaw :ee."

(Shurangama Sutra, Volume 1 --13)
Ánanda said to the Buddha, "I have often heard the Buddha instruct the four assemblies that since the mind arises, every kind of dharma arises and that since dharmas arise, every kind of mind arises.
"As I now consider it, the substance of that very consideration is truly the nature of my mind.  Wherever it joins with things, the mind exists in response.
It does not exist in any of the three locations of inside, outside and in between."
The Buddha said to Ánanda, "Now you say that because dharmas arise, every kind of mind arises.  Wherever it joins with things, the mind exists in response.  But it has no substance; the mind cannot come together with anything.  If, having no substance, it could yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object. But there is no such principle.
"If it had substance, when you pinch your body with your fingers, would your mind which perceives it come out from the inside, or in from the outside?  If it came from the inside, then, once again, it should be able to see within your body.  If it came from outside, it should see your face first."
Ánanda said, "Seeing is done with the eyes; mental perception is not.  To call mental perception seeing doesn’t make sense."
The Buddha said, "Supposing the eyes did the seeing. That would be like being in a room where the doors could see! Also, when a person has died but his eyes are still intact, his eyes should see things.  But how could one be dead if one can still see?
"Furthermore, Ánanda, if your aware and knowing mind in fact had substance, then would it be of a single substance or of many substances?  Would its substance perceive the body in which it resides or would it not perceive it?
"Supposing it were of a single substance, then when you pinched one limb with your fingers, the four limbs would be aware if it.  If they all were aware if it, the pinch could not be at any one place.  If the pinch is located in one place, then the single substance you propose could not exist.
"Supposing it was composed of many substances: then you would be many people.  Which of those substances would be you?
"Supposing it were composed of a pervasive substance: the case would be the same as before in the instance of pinching. But supposing it were not pervasive; then when you touched your head and touched your foot simultaneously, the foot would not perceive being touched if the head did.  But that is not how you are.
"Therefore you should know that declaring that wherever it comes together with things, the mind exists in response is an impossible statement."


(楞嚴經卷第一之13)

阿難言。我常聞佛開示四眾。由心生故種種法生。由法生故種種心生。我今思惟即思惟體。實我心性。隨所合處心則隨有。亦非內外中間三處。佛告阿難。汝今說言由法生故種種心生。隨所合處心隨有者。是心無體則無所合。若無有體而能合者。則十九界因七塵合。是義不然。若有體者。如汝以手自挃其體。汝所知心為復內出為從外入。若復內出還見身中。若從外來先合見面。阿難言。見是其眼。心知非眼。為見非義。佛言。若眼能見。汝在室中。門能見不。則諸已死尚有眼存應皆見物。若見物者云何名死。阿難。又汝覺了能知之心若必有體。為復一體為有多體。今在汝身。為復遍體。為不遍體。若一體者。則汝以手挃一肢時。四肢應覺。若咸覺者。挃應無在。若挃有所則汝一體自不能成。若多體者則成多人何體為汝。若遍體者。同前所挃。若不遍者。當汝觸頭亦觸其足。頭有所覺足應無知。今汝不然。是故應知隨所合處心則隨有。無有是處。