Shurangama Qingx (snax-21)

Ananda qra Vuddyy qongw, "Sewjunx, Zulaii suwsiongg decc qangxsuad inenn camcab. Itcer sewqanx jiongxjiongw venwhuar longxx knikib (de, juiw, huew, hongx) sir dua camcab jiacc laii huatsnix binghen. Anwjnuaw Zulaii beh hutliok inenn, qra jitt nng xee longxx kiwsag? Guaw dnaxx m jaix jitt xee ywgi sriok sniaw? Dogdok brang liw juvix linbinw, duiww jiongwsingx kaisi laii liauxted diongqanx dyrlo ee ywgi, lun hxuad byy qunxciyr."

(Shurangama Sutra, Volume 3 --21)

Ánanda said to the Buddha, "World Honored One, in discussing the dharmas of mixing and uniting and of causes and conditions, the Thus Come One has often said that the transformations of all mundane phenomena can be discovered in the mixing and uniting of the four elements. Why does the Thus Come one now reject causes and conditions and spontaneity as well? I do not know what your meaning pertains to. Please be so compassionate as to instruct us beings in dharmas that adhere to the complete meaning of the Middle Way and are not philosophical speculations."

(楞嚴經卷第三之21)  

阿難白佛言。世尊。如來常說和合因緣。一切世間種種變化。皆因四大和合發明。云何如來。因緣略然。二俱排擯。我今不知。斯義所屬。惟垂哀愍。開示眾生。中道了義。無戲論法。

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。

Shurangama Qingx (snax-19)

"Ananda, iurqycc liw soxx bingvik :ee, sintew qapp bongkab juewjniaa inenn snix cud sinsig. Jitt xee sinsig si knikib sintew soxx snix :ee ixx sintew juer hanrqair? Iacc knikib bongkab soxx snix :ee ixx bongkab juer hanrqair? Ananda, narr knikib sintew soxx snix :ee, vitdnia byy hap qapp lii nng jiongw qakcad laii knikib, sintew beh anwjnuaw u iwsig? Narr knikib bongkab soxx snix :ee, vitdnia byy liw sintew junjai. Qamxx u dycc jit xee byy sintew qycc tangx qakdix hap qapp lii :ee? Ananda, budtew be in'ui bongkab u qakdix. Sintew tangx qakdix u bongkab. Qakdix sintew dyrr si bongkab. Qakdix bongkab dyrr si sinsig. Jitt xee bongkab m si sintew. Jitt xee sintew m si bongkab. Sintew qapp bongkab nng jiongw siongwtew guandew vingrr byy jit xui. Hap jywhuew dyrr si sintew qaqi ee texsingr. Lirkuix dyrr si hukongx dingxdingw ee siongr. Lairgua be juewjniaa, diongqanx beh anwjnuaw singlip? Diongqanx qacc be singlip, lairgua ee texsingr longxx si kangx :ee. Anxnex liw ee sinsig snix .cud .laii si an' sniaw laii qenwlip hanrqair? Soxiw qongxx qaidongx jaix sintew qapp bongkab juewjniaa inenn snix cud sinsig ee hanrqair, jitt snax xui longg byy :ee. Anxnex sintew qapp bongkab ixqip sinsig ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --19)

"Moreover, Ánanda, as you understand it, the body and objects of touch create the conditions that produce the body-consciousness. Is this consciousness produced because of the body, such that the body is its realm, or is it produced because of objects of touch, such that objects of touch are its realm? Ánanda, if it were produced because of the body, the body alone cannot generate the awareness of contact or separation. What would the body be conscious of? If it were produced because of objects of touch, then your body should not be necessary. But who can perceive contact with something other than the body? Ánanda, things do not perceive objects of touch; the body does. What the body knows is objects of touch, and what is aware of objects of touch is the body. Objects of touch are not the body, and the body is not objects of touch. The two entities of body and objects of touch basically have no location. If it were the body-consciousness that came in contact with the body, then it would be the body’s own substance and nature. If the body-consciousness were separate from the body, then it would be like empty space. Since the internal and external aspects can’t be established, how can something be set up between them? Since no such middle can be set up, the internal and external aspects are by nature empty. From what, then, would your consciousness be produced? From this you should understand that as to the body and objects of touch being the conditions that produce the realm of body-consciousness, none of the three places exists. Fundamentally the body, objects of touch, and the realm of body-consciousness, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之19)

阿難。又汝所明。身觸為緣。生於身識。此識為復因身所生。以身為界。因觸所生。以觸為界。 阿難。若因身生。必無合離二覺觀緣。身何所識。若因觸生。必無汝身。誰有非身知合離者。阿難。物不觸知。身知有觸。知身即觸。知觸即身。即觸非身。即身非觸。身觸二相。元無處所。合身即為身自體性。離身即是虛空等相。內外不成。中云何立。中不復立。內外性空。則汝識生。從誰立界。是故當知。身觸為緣。生身識界。三處都無。則身與觸。及身界三。本非因緣。非自然性。

 

Shurangama Qingx (snax-18)

"Ananda, qycjaiww liw soxx bingvik :ee, cuiwjic qapp kiwbi juewjniaa inenn snix cud jihsig. Jitt xee jihsig si knikib cuiwjic soxx snix :ee ixx cuiwjic juer hanrqair? Iacc knikib kiwbi soxx snix :ee ixx kiwbi juer hanrqair? Ananda, narr knikib cuiwjic soxx snix :ee, anxnex soxu sewqanx ee qamjiar, omm, ngnii, jiyh'iamm, sewsinx, qniux, ziogquir dy' longxx byy kiwbi. Liw qaqi damx qaqi ee cuiwjic knuar si dnix si kow? Narr cuiwjic ee texsingr si kow, si'angw laii damx cuiwjic? Cuiwjic berdangr qaqi cir qiamjniaw. Anxnex si'angw tangx qakdix kiwbi? Cuiwjic ee texsingr m si koxbi, kiwbi be qaqi snix .cud .laii. Anwjnuaw tangx juewjniaa hanrqair? Narr knikib kiwbi laii snix :ee, jihsig qaqi dyrr si kiwbi, qapp cuiwjic qinkir qangrkuanw, ingqaix berdangr qaqi cir qiamjniaw. Anwjnuaw qongw jihsig tangx qakdix si kiwbi iacc m si kiwbi? Iurqycc itcer kiwbi m si jit xee budtew soxx snix :ee. Kiwbi qacc si je jiongw laii snisingg :ee, jihsig ingqaix u je jiongw texsingr. Jihsig ee texsingr narr dna' jit xee, jitt xee texsingr qycc vitdnia si kiwbi soxx snix :ee, qiamm, jniaw, qamx, qapp hiamx camcab dangjee snix .cud .laii. Soxu venwhuar qyc'ngiu ee siongwtew qang jit xee kiwbi, ingqaix byy huatdo hunvet. Qacc byy huatdo hunvet, dyrr berdangr qiyr juer jihsig. Anwjnuaw qycc qra qiyr juer cuiwjic, kiwbi, qapp jihsig ee hanrqair? Byy ingdongx si hukongx laii snix cud liw ee simsig. Cuiwjic qapp kiwbi camcab, iarr dyrr si hitt diongqanx guanvunw byy jursingr. Anwjnuaw e snix cud hanrqair? Soxiw qongxx qaidongx jaix, cuiwjic qapp kiwbi juewjniaa inenn snix cud jihsig ee hanrqair, jitt snax xui longxx byy :ee. Anxnex cuiwjic qapp kiwbi ixqip cuiwjic ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --18)

"Moreover, Ánanda, as you understand it, the tongue and flavors create the conditions that produce the tongue-consciousness. Is this consciousness produced because of the tongue so that the tongue is its realm, or is it produced because of the flavors, so that the flavors are its realm? Ánanda, if it were produced because of the tongue, then all the sugar cane, black plums, huang-lien, salt, xixing, ginger, and cassia in the world would be entirely without flavor. Also, when you tasted your own tongue, would it be sweet or bitter? If your tongue’s natural flavor were bitter, then what would taste the tongue?  Since the tongue cannot taste itself, who would have the sense of taste?  If the natural flavor of the tongue was not bitter, then it could not engender tastes. How, then, could a realm be established? If the tongue-consciousness were produced because of flavor, the consciousness itself would be a flavor. Then the case would be the same as with the tongue-organ being unable to taste itself. How could the consciousness know whether it had flavor or not? Moreover, the many flavors do not all come from one thing. Since flavors are produced from many things, the consciousness would have many substances. If the consciousness were a single substance and that substance was definitely produced from flavor, then when salt, bland, sweet, and pungent flavors were combined, their various differences would change into a single flavor and there would be no distinctions among them. If there were no distinctions, it could not be called consciousness. So, how could it further be called the realm of tongue, flavor, and consciousness? Nor could empty space produce your conscious awareness. The tongue and flavors could not combine without each losing its basic nature. How, then, could a realm be produced? From this you should understand that as to the tongue and flavors being the conditions that produce the realm of tongue-consciousness, none of the three places exists. Fundamentally the natures of the tongue, flavors, and the realm of the tongue-consciousness, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之18)
阿難。又汝所明。舌味為緣。生於舌識。此識為復因舌所生。以舌為界。因味所生。以味為界。 阿難。若因舌生。則諸世間甘蔗。烏梅。黃連。石鹽。細辛。薑。桂。都無有味。汝自嘗舌。為甜為苦。若舌性苦。誰來嘗舌。舌不自嘗。孰為知覺。舌性非苦。味自不生。云何立界。若因味生。識自為味。同於舌根。應不自嘗。云何識知是味非味。又一切味。非一物生。味既多生。識應多體。識體若一。體必味生。鹹淡甘辛。和合俱生。諸變異相。同為一味。應無分別。分別既無。則不名識。云何復名舌味識界。不應虛空。生汝心識。舌味和合。即於是中元無自性。云何界生。是故當知。舌味為緣。生舌識界。三處都無。則舌與味。及舌界三。本非因緣。非自然性。  

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。 

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。

Shurangama Qingx (snax-15)

"Ananda, dyrr cincniu liw soxx bingvik :ee, bagjiux qapp sikdinn juewjniaa inenn snix cud ganxsig. Jitt xee ganxsig si knikib bagjiux ee qinkir soxx snix :ee, ixx bagjiux jyr hanrqair? Iacc knikib sikdinn soxx snix :ee, ixx sikdinn jyr hanrqair? Ananda,narr knikib bagjiux soxx snix :ee, qacc byy sikdinn qapp kanghux, dyrr byy sniaw tangx hunvet :ee. Dyrr junw u liw ee ganxsig, u sniaw loring lehh? Liw ee qenwsingr iarr m si cnix :ee, ngg :ee, angg :ee, iacc vec :ee. Byy sniaw soxx viauxsi :ee beh an' dyhh qenwlip hanrqair? Narr knikib sikdinn soxx snix :ee, kanghux byy sikdinn ee sii, liw ee ganxsig ingdongx bet .kir. Anwjnuaw ganxsig jaix jitt xee hukongsingr? Narr siksiong quexvnir ee sii, liw iarr jaix hitt xee siksiong venwcenx. Mrqycc liw ee ganxsig byy venwcenx, hanrqair an' dyhh qenwlip? Duer quexvnir laii quewvnir, vitdnia byy hanrqair ee siongwtew. Byy quexvnir dyrr si vutsii ciangjai. Qacc an' sikdinn soxx snix :ee, ingqaix m jaix hukongx ee soxjai. Narr liongw qiamx, ganxsig si bagjiux ee qinkir qapp sikdinn snaqab snisingg :ee. Hap jywhuew dyrr ganxsig diongx:a u lirpang; hunlii dyrr ganxsig nng jiongw longxx u camcab. Texsingr capjap, hanrqair anwjnuaw singlip? Soxiw qongxx qaidongx jaix bagjiux qapp sikdinn juewjniaa inenn snix ganxsig ee hanrqair, jitt snax xui longxx byy junjai. Dyrr si bagjiux qapp sikdinn, ixqip sikdinn ee hanrqair jitt snax xee vunxguann m si inenn camcab, iarr m si jurhuad tenzenn :ee."

(Shurangama Sutra, Volume 3 --15)

"Ánanda, as you understand it, the eyes and forms create the conditions that produce the eye-consciousness. Is this consciousness produced because of the eyes, such that the eyes are its realm? Or is it produced because of forms, such that forms are its realm? Ánanda, if it were produced because of the eyes, then in the absence of emptiness and form it would not be able to make distinctions; and so, even if you had a consciousness, of what use would it be? Moreover, your seeing is neither green, yellow, red, nor white. There is virtually nothing in which it is represented. Therefore, from what would the realm be established? If it were produced because of form, then when no forms were present in emptiness, your consciousness would cease to be. Then, why is it that the consciousness recognizes emptiness? If a form changes, you are also conscious of the form’s changing appearance, but your eye-consciousness does not change. Where is the boundary established? If the eye-consciousness did change when form changed, then such a realm would have no attributes. If it did not change, it would be constant, and given that it was produced from form, it should have no conscious knowledge of where emptiness was. If they were combined, then there would be a crack in-between. If they were separate, then half of your eye-consciousness would possess awareness and half of it would lack awareness. With such chaotic and disordered substances and natures, how could they comprise a realm? From this you should understand that as to the eyes and form being the conditions that produce the realm of eye-consciousness, none of the three places exists. Fundamentally the natures of the eyes, forms, and the form realm, these three, cannot be attributed to either causes and conditions or spontaneity."

(楞嚴經卷第三之15)

阿難。如汝所明。眼色為緣。生於眼識。此識為復因眼所生。以眼為界。因色所生。以色為界。 阿難。若因眼生。既無色空。無可分別。縱有汝識。欲將何用。汝見又非青黃赤白。無所表示。從何立界。若因色生。空無色時。汝識應滅。云何識知是虛空性。若色變時。汝亦識其色相遷變。汝識不遷。界從何立。從變則變。界相自無。不變則恒。既從色生。應不識知虛空所在。若兼二種。眼色共生。合則中離。離則兩合。 體性雜亂。云何成界。是故當知眼色為緣。生眼識界。三處都無。則眼與色。及色界三。本非因緣。非自然性。