Shurangama Qingx (snax-8)

"Ananda, liw cniaw knuar jitt xee Jeta Ciurnaa qapp soxu ee jnuajuiw, juixdii. Liw sniu :ee si sniaw kuanw? Jiaxee si sikdinn soxx snix, bagjiux soxx knuar :ee, iacc bagjiux snix siktew? Ananda, narr si bagjiux ee qinkir snix siktew, qnir diyc kanghux dyrr m si siktew, siktew ee vunxsingr ingdongx dyrr siauduu ar. Siauduu dyrr henxhen itcer dy' hubuu :ee. Sikdinn ee siongwtew qacc hubuu, si'angw tangx bingvik kanghux ee singwjid? Kanghux marr si jitt kuanw. Narr si sikdinn soxx snix, bagjiux soxx knuar :ee, knuar diyc kanghux dyrr m si siktew, qnir dyrr bedbongg. Narr bedbongg dyrr longxx hubuu :ee. Si'angw tangx bingvik kanghux ee siktew? Soxiw qongxx qaidongx jaix quanqnir, siktew, qapp kanghux longxx byy jit xee jursow. Anxnex dyrr siktew qapp quanqnir jitt nng xui si hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --8)

"Ánanda, look again at the trees in the Jeta Grove and the river and pools. What do you think: do these things come into being because the forms arise and thus the eyes see them, or because the eyes produce the attributes of form? Ánanda, if the eyes were to produce the attributes of forms, then when the eyes looked at empty space, the forms should be obliterated. Once they were obliterated, everything that had manifested would disappear. Since the attributes of forms would then be absent, who would be able to recognize emptiness? The same principle applied to emptiness. If, moreover, forms arose and the eyes saw them, then seeing should perish upon looking at space, which has no form. Once seeing perished, everything would disappear and then who would be able to recognize either emptiness or form? From this you should understand that neither seeing, nor form, nor emptiness can be located, and thus the two places of form and seeing are empty and false. Fundamentally their natures cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之8)

阿難。汝且觀此祇陀樹林。及諸泉池。於意云何。此等為是色生眼見。眼生色相。阿難。若復眼根。生色相者。見空非色。色性應銷。銷則顯發一切都無。色相既無。 誰明空質。空亦口是。若復色塵。生眼見者。觀空非色。見即銷亡。亡則都無。誰明空色。是故當知見與色空。俱無處所。即色與見。二處虛妄。本非因緣。非自然性。 

Shurangama Qingx (snax-7)

"Iauxqycc u, Ananda. Anwjnuaw qongw jitt jap-zi xui vunxdew dyrr si Zulaijongr bibiau jinsit jurzuu ee vunxsingr?"

(Shurangama Sutra, Volume 3 --7)

Moreover, Ánanda, why do I say that the twelve places are basically the wonderful nature of True Suchness, the Treasury of the Thus Come One?

(楞嚴經卷第三之7) 

復次阿難。云何十二處。本如來藏妙真如性。

Shurangama Qingx (snax-6)

"Ananda, vixlun qongxx u langg pilyy iawsen dyrr kunr. Kunr vaw dyrr jingsinn. Huesiongw jinwjingg siogdinn ee qiwdii, qiwdii srid .kir si be qir .did. Jex si snix, druar, venr, qapp bet dendywtauu, kipsiux quanwsir dngw kir qaur diong'iongx, byy horsiongx ciamwhun. Jex qiyr juer iwdiqinx. Iwsig qapp pilyy vnivnii si potee vunxsingr iwsig kiw pilyy ee siongr. In'ui dirr snix qapp bet nng jiongw bongrsiongw ee siogdinn, kiycjip qakdix dirr hitt diongqanx kipsiux kansingrr luervo siogdinn. Qenwbunn dywtauu lrauu, lrauu qaur soxx be qaur ee soxjai, miaa qiyr juer qakdisingr. Jitt xee qakdisingr narr lirkuix cniw-kunr qapp snix-bet jitt nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu jitt kuanw, Ananda, qaidongx jaix jitt xee qakdix ee qinkir m si an' cniw-kunr laii :ee, m si an' snix-bet jiacc u :ee, m si an' qinkir cud :ee, iarr m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' cingcniw laii :ee, kunr dyrr sui' bet .kir, anxnex sniaxmih si kunr? Narr vitdnia snix ee sii jiacc u, bet dyrr qapp byy qangrkuanw. Anxnex sniaw e bet .kir? Narr an' bet jiacc u, snix dyrr bedbyy. Sniaw tangx qakdix snix? Narr an' qinkir cud :ee, cniw-kunr nng xee siongwtew  duer sintew kuix-hap. Nar lirkuix jitt nngw xee siongwtew, jitt xee e qakdix :ee qapp kangx huex qangrkuanw, vitqingr dyrr byy vunxsingr. Narr an' kanghux snix :ee, kanghux qaqi dyrr u qakdix, qapp liw sniaw dirdai? Soxiw qongxx qaidongx jaix, iwsig zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --6)

"Ánanda, suppose a person becomes so fatigued that he goes to sleep. Having slept soundly, he awakens and tries to recollect what he experienced while asleep. He recalls some things and forgets others. Thus, his upside down ness goes through production, dwelling, change, and extinction, which are taken in and processed through the mind’s central system habitually, each following the next without ever being overtaken. That is called the ability to know. The mind and its fatigue are both Bodhi. The attributes of fatigue come from persistent thinking. The two defiling attributes of arising and ending stimulate a sense of knowing which in turn grasps these inner sense data, reversing the flow of seeing and hearing. The place beyond the reach of this flow is known as the faculty of intellect. Apart from the two sets of defiling attributes of waking and sleeping and of arising and ceasing, the faculty of intellect is originally without substance. In fact, Ánanda, you should know that the faculty of intellect does not come from waking, sleeping, arising or ceasing, nor from the mind organ, nor from emptiness. Why not? If it came from waking, it would disappear during sleep, so how could it experience sleep? If it came from arising, it would cease to exist at the time of ceasing, so how could it experience ceasing? If it came from ceasing it would disappear at the time of arising, so how could it experience arising? If mental awareness came from the faculty of the intellect, it would be no more than the physical opening and closing caused by the waking and sleep states respectively. Apart from these two movements, the faculty of intellect would be as insubstantial as flowers in space, and in that case basically no cognition could exist. If mental awareness came from emptiness, then emptiness itself should become cognition. What would that have to do with the mind entrance. From this you should understand that the mind-entrance is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之6)

阿難。譬如有人。勞倦則眠。睡熟便寤。覽塵斯憶。失憶為忘。是其顛倒生住異滅。吸習中歸。不相踰越。稱意知根。兼意與勞。同是菩提瞪發勞相。因於生滅二種妄塵。集知居中。吸撮內塵。見聞逆流。流不及地。名覺知性。此覺知性。離彼寤寐生滅二塵。 畢竟無體。如是阿難。當知如是覺知之根。非寤寐來。非生滅有。不於根出。亦非空生。何以故。若從寤來。寐即隨滅。將何為寐。必生時有。滅即同無。令誰受滅。若從滅有。生即滅無。誰知生者。若從根出。寤寐二相隨身開合。離斯二體。此覺知者。同於空華。畢竟無性。若從空生。自是空知。何關汝入。是故當知。意入虛妄。本非因緣。非自然性。

Shurangama Qingx (snax-5)

"Ananda, vixlun qongxx u langg iong jit qix lingw qiqix ee ciuw kir bongx siyly ee ciuw. Narr lingw ee sewlik kacc dua, siyx :ee e duer lecc lingw. Narr siyx ee qonglik kacc ngiaa, lingw :ee e vnir siyx. Cincniu jitt kuanw bongkab camcab ee qamxsiu henxhen dirr hunlii ee qakdix. Quansiap ee sewlik narr hingsingg si in'ui bongkab kiw pilyy. Sintew qapp pilyy vnivnii si potee vunxsingr bongx quw kiw pilyy ee siongr. In'ui dirr hunlii qapp camcab nng jiongw bongrsiongw ee siogdinn, bongkab dirr hitt diongqanx kipsiux jitt nng xee siongdinn ee kiwsiong, miaa qiyr juer qakdisingr. Jitt xee qakdisingr ee vunxtew narr lirkuix lii-hap qapp vrue-sun nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu jitt kuanw, Ananda, qaidongx jaix jitt xee qakdisingr m si an' lii-hap laii :ee, m si an' vrue-sun laii :ee, m si an' qinkir cud :ee, qycc m si an' kanghux snix :ee. Sniaxmih enqor? Narr si hap ee sii laii :ee, lii ee sii qaidongx ixx bet .kir, anwjnuaw qongw jaix qakdix lirkuix? Vrue-sun nng xee siongr iarr si qangrkuanw. Narr an' qinkir cud :ee, vitdnia byy lii, hap, vrue, qapp sun sir jiongw siongr. Anxnex liw ee sintew ee qakdix vunxlaii dyrr byy jursingr. Narr vitdnia an' kanghux cud :ee, kanghux qaqi u qakdisingr, qapp liw sintew sniaw dirdai? Soxiw qongxx qaidongx jaix sintew zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --5)

"Ánanda, suppose a person were to touch his warm hand with his cold hand. If the cold were greater than the warmth, the warm hand would become cold; if the warm were greater than the cold, the cold hand would become warm. That sensation of warmth and cold is felt through the contact and separation of the two hands. Fatiguing contact results in the mingling of warmth and cold. However, both the body and the fatigue originate in Bodhi. The attribute of fatigue comes from protracted contact. Because of the two false defiling attributes of separation and union, a physical awareness is stimulated which in turn draws in those two defiling attributes. That is called the awareness of physical sensation. Apart from the two sets of defiling attributes of separation and union, and pleasure and pain, the awareness of sensation is originally without a substance. In fact, Ánanda, you should know that this sensation does not come from separation and union, nor does it exist because of pleasure and pain, nor does it arise from the sense organ, nor is it produced from emptiness. Why not? If it arose when there was union, it would disappear when there was separation, so how could it sense the separation? The two characteristics of pleasure and pain would be the same way. If it came from the sense organ, which is obviously devoid of the four characteristics of union, separation, pleasure, and pain, then in that case basically no awareness of physical sensation could take place. If it came from emptiness, then the awareness of sensations would be experienced by emptiness itself. What would that have to do with your body? From this you should understand that the body-entrance is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之5)

阿難。譬如有人。以一冷手。觸於熱手。若冷勢多。熱者從冷。若熱功勝。冷者成熱。如是以此合覺之觸。顯於離知。涉勢若成。因於勞觸。兼身與勞。同是菩提瞪發勞相。因於離合二種妄塵。發覺居中。吸此塵象。名知覺性。此知覺體。離彼離合違順二塵。 畢竟無體。如是阿難。當知是覺。非離合來。非違順有。不於根出。又非空生。何以故。若合時來。離當已滅。云何覺離。違順二相。亦復如是。若從根出。必無離合違順四相。則汝身知。元無自性。必於空出。空自知覺。何關汝入。是故當知身入虛妄。本非因緣。非自然性。

Shurangama Qingx (snax-4)

"Ananda, vixlun qongxx u langg iong cuiwjic ji cuiwdunn. Jiap ji suacc kiw pilyy. Hitt xee langg narr puawvni, dyrr u kow bi. Narr byy puawvni, e siyxkuaw qamxqag diyc dnix. An' dnix qapp kow henxsi jitt xee jihqinx byy dinxdang ee sii, ciangjai si jniaw jniaw. Cuiwjic qapp pilyy vnivnii si potee vunxsingr ji quw kiw pilyy ee siongr. In'ui dnix-kow qapp jniaw jitt nngw jiongw bongrsiongw ee siongdinn, cuiwlo dirr hitt diongqanx kipsiux jitt nng xee siongdinn ee kiwsiong, hy miaa qiyr juer jaibirsingr. Jitt xee jaibirsingr narr lirkuix dnix-kow qapp jniaw jitt nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu anxnex, Ananda, qaidongx jaix cincniu jitt xee damx kow-jniaw jaix bi :ee, m si an' dnix-kow laii :ee, m si in'ui jniaw jiacc u :ee, m si an' qinkir cud :ee, m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' dnix-kow laii :ee, jniaw ee sii jaibirsingr dyrr bet .kir. Anwjnuaw tangx qongw jaix jniaw bi? Narr an' jniaw bi cud :ee, dnix ee sii jabirsingr dyrr brongg ar. Qycc anwjnuaw tangx jaix dnix-kow nng xee siongr? Narr an' cuiwjic snix :ee, vitdnia byy dnix, jniaw, qapp kow jiaxee siogdinn. Jurr anxnex jaix bi ee qinkir vunxlaii dyrr byy jursingr. Narr an' kanghux cud :ee, hukongx qaqi dyrr u damx diyc bi, m si liw ee cuiwjic qakdix :ee. Qycc kanghux qaqi u qakdix, qapp liw ee cuiwjic sniaw dirdai? Soxiw qongxx qaidongx jaix cuiwjic zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --4) 
"Ánanda, suppose a person licks his lips with his tongue. His excessive licking causes fatigue. If the person is sick, he will taste a bitter flavor; A person who is not sick will taste a subtle sweetness. Sweetness and bitterness demonstrate the tongue’s sense of taste. When the organ is inactive, a sense of tastelessness prevails. However, both the tongue and the fatigue originate in Bodhi. The attributes of fatigue come from prolonged licking. Because the two false defiling attributes of sweetness and bitterness and of tastelessness, a sense of hearing is stimulated which in turn draws in those two defiling attributes. That is called the ability to taste. Apart from the two defiling attributes of sweetness and bitterness and apart from tastelessness, the sense of taste is originally without substance. In fact, Ánanda, you should know that the perception of sweetness, bitterness, or tastelessness does not originate from sweetness or bitterness, nor from tastelessness, nor from the sense organ, nor from emptiness. Why not? If it came from sweetness or bitterness, it would cease to exist when tastelessness was experienced, so how could it recognize tastelessness? If it arose from tastelessness, it would vanish when the flavor of sweetness was tasted, so how could it perceive the two flavors of sweet and bitter? If it came from the tongue which is obviously devoid of sweetness, bitterness, and tastelessness, then in that case taste would not have a nature. If it came from emptiness, then the sense of taste should be experienced by emptiness instead of by the mouth. Moreover, if emptiness itself did the tasting, what would that have to do with your tongue? From this you should understand that the tongue-entrance is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之4)

阿難。譬如有人。以舌舐吻。熟舐令勞。其人若病。則有苦味。無病之人。微有甜觸。由甜與苦。顯此舌根。不動之時。淡性常在。兼舌與勞。同是菩提瞪發勞相。因甜苦淡二種妄塵。發知居中。吸此塵象。名知味性。此知味性。離彼甜苦及淡二塵。畢竟無體。如是阿難。當知如是嘗苦淡知。非甜苦來。非因淡有。又非根出。不於空生。何以故。若甜苦來。淡則知滅。云何知淡。若從淡出。甜即知亡。復云何知甜苦二相。若從舌生。必無甜淡及與苦塵。斯知味根。本無自性。若於空出。虛空自味。非汝口知。又空自知。何關汝入。是故當知。舌入虛妄。本非因緣。非自然性。
 

Shurangama Qingx (snax-3)

"Ananda, vixlun qongxx u langg pni-aw kuaiwqinw kipkir, kib quw kiw pilyy, dirr pni-aw lairdew u pnri diyc lingw ee qakciog. In'ui qakciog e hunvet tongtaur, satbat, hubuu, iacc badjat. Cincniu jitt kuanw, simrjiww soxu pangx bi qapp caur bi, vauquad pni-aw qapp pilyy, vnivnii si potee vunxsingr pnri quw kiw pilyy ee siongr. In'ui dirr tongtaur qapp satbat nng jiongw bongrsiongw ee siogdinn, pnirbi ee qakciog dirr hitt diongqanx kipsiux jitt xee siogdinn ee kiwsiong, hy miaa qiyr juer pnri ee qaksingr. Jitt xee pnri ee qaksingr narr lirkuix tongtaur qapp satbat hitt nng xee siongdinn, vitqingr dyrr byy jursinx ee siongwtew. Qaidongx jaix jitt xee pnri ee qaksingr m si an' tongtaur iacc satbat laii :ee, m si an' qinkir cud :ee, iarr m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' tongtaur laii :ee, satbat ee sii pnri ee qaksingr dyrr bet .kir. Mng qongxx anwjnuaw jaix satbat? Narr in'ui satbat jiacc u, tongtaur ee sii dyrr pnri be diyc. Mng qongxx anwjnuaw u pangx qapp caur dingxdingw jiaxee qakciog laii huatkiw? Narr an' qinkir snix :ee, vitdnia byy tongtaur iacc satbat. Cincniu jitt kuanw, pnirbi ee qijer vunxlaii dyrr byy jursingr. Narr an' kanghux cud :ee, jitt xee pnri ee qaksingr qaidongx uat dywdngw laii pnri diyc liw qaqi ee pni-aw. Kanghux qaqi pnri e diyc, qapp liw ee pni-aw sniaw dirdai? Soxiw qongxx qaidongx jaix pni-aw zip hubuu bongrsiongw,  vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --3)

"Ánanda, suppose a person inhaled deeply through his nose. After he inhaled for a long time he became fatigued, and then there is a sensation of coldness in the nose. Because of that sensation, distinctions of penetration and obstruction, of emptiness and actuality, and so forth, including all fragrant and stinking vapors are made. However, both the nose and its fatigue originate in Bodhi. The attribute of fatigue comes from overexertion. Because of the two false defiling attributes of penetration and obstruction, a sense of smelling is stimulated which in turn draws in those two defiling attributes. That is called the ability to smell. Apart from the two defiling attributes of penetration and obstruction, this smelling is ultimately without substance. You should know that smelling does not come from penetration and obstruction, nor from the sense organ, nor from emptiness. Why not? If it came from penetration, the smelling would be extinguished when there was obstruction, and then how could it experience obstruction? If it existed because of obstruction, then where there was penetration there would be no smelling; in that case, how would the awareness of fragrance, stench, and other such sensations come into being? If the mechanism of hearing came from the sense organ, which is obviously devoid of penetration and obstruction, then in that case basically smelling would not have a nature. If it came from emptiness then smelling itself should be able to turn around and smell your own nose. Moreover, if emptiness itself did the smelling, what would that have to do with your ability to smell? From this you should understand that the nose-entrance is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之3)

阿難。譬如有人。急畜其鼻。畜久成勞。則於鼻中。聞有冷觸。因觸分別。通塞虛實。如是乃至諸香臭氣。兼鼻與勞。同是菩提瞪發勞相。因於通塞二種妄塵。發聞居中。吸此塵象。名嗅聞性。此聞離彼通基二塵。畢竟無體。當知是聞。非通塞來。非於根出。 不於空生。何以故。若從通來。塞則聞滅。云何知塞。如因塞有。通則無聞。云何發明香臭等觸。若從根生。必無通塞。如是聞機。本無自性。若從空出。是聞自當迴嗅汝鼻。空自有聞。何關汝入。是故當知鼻入虛妄。本非因緣。非自然性。

Shurangama Qingx (snax-2)

"Ananda, vixlun qongxx u langg iong nng qix jingxtau'aw kuaiwqinw qra ix ee hni-aw trad lehh. Hni-aw ee qinkir pilyy soxx drir, taukag lairdew u juer sniax. Hni-aw qapp pilyy vnivnii si potee vunxsingr tniax quw kiw pilyy ee siongr. In'ui dirr drang qapp jing nng jiongw bongrsiongw ee siogdinn, tniabunn dirr hitt diongqanx kipsiux jitt xee siogdinn ee kiwsiong, hy miaa qiyr juer tniabunsingr. Jitt xee tniabunsingr narr lirkuix drang qapp jing hitt nng xee siogdinn, vitqingr dyrr byy jursinx ee siongwtew. Cincniu jitt kuanw, Ananda, qaidongx jaix jitt xee tniabunsingr m si an' drang iacc jing laii :ee, m si an' qinkir cud :ee, m si an' kanghux snix :ee. Sniaxmih enqor? Narr an' jing laii :ee, drang ee sii sui' bet .kir, ingqaix be tniax diyc drang. Narr an' drang laii :ee, jing ee sii sui' bet .kir, ingqaix be diwqag diyc jing. Narr an' qinkir snix :ee, vitdnia be tniax diyc drang iacc jing. Cincniu jitt kuanw tniax ee siongwtew vunxlaii dyrr byy jursingr. Narr an' kanghux cud :ee, u tniax .diyc dyrr u jit xee singr dilehh, dyrr m si hukongx. Qycc narr kanghux qaqi tniax .diyc, qapp liw hni-aw u sniaw dirdai? Soxiw qongxx qaidongx jaix hni-aw zip hubuu bongrsiongw, vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --2)

"Ánanda, suppose a person suddenly stops up his ears with his fingers. Because the sense organ of hearing become fatigued, he hears a sound in his head. However, both the ear and its fatigue originate in Bodhi. The attribute of fatigue comes from the monotony. Because of the two false defiling attributes of motion and stillness, a sense of hearing is stimulated which in turn draws in those two defiling attributes. That is called the ability to hear. Apart from the two defiling attributes of motion and stillness, this hearing is ultimately without substance. In fact, Ánanda, you should know that hearing does not originate from motion and stillness; nor from the sense organ, nor from emptiness. Why not? If it came from stillness, it would be extinguished when there was motion, and you would not hear motion. If it came from motion, then it would be extinguished when there was stillness, and you would not be aware of the stillness. If the capacity to hear came from the sense organ, which is obviously devoid of motion and stillness, then in that case basically the hearing would not  have a nature of its own. Suppose it came from emptiness, then emptiness would become hearing and would no longer be empty. Moreover, if emptiness itself did the hearing, what would that have to do with your ear? From this you should understand that the ear-entrance is empty and false. Fundamentally its nature cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之2)

阿難。譬如有人。以兩手指急塞其耳。耳根勞故。頭中作聲。兼耳與勞。同是菩提瞪發勞相。因於動靜二種妄塵。發聞居中。吸此塵象。名聽聞性。此聞離彼動靜二塵。畢竟無體。如是阿難。當知是聞。非動靜來。非於根出。不於空生。何以故。若從靜來。動即隨滅。應非聞動。若從動來。靜即隨滅。應無覺靜。若從根生。必無動靜。如是聞體。本無自性。若於空出。有聞成性。即非虛空。又空自聞。何關汝入。是故當知。耳入虛妄。本非因緣。非自然性。