Shurangama Qingx (snax-23)

"Ananda, cincniu liw soxx qongw :ee (de, huew, juiw, hongx) sir dua inenn camcab, huatsnix binghen sewqanx jiongxjiongw venwhuar. Ananda, narr junw hitt sir dua ee vunxsingr vingr be camcab, dyrr berdangr qapp soxu jabbut puewhyy. Kyxviw hukongx be qapp soxu ee siktew camcab puewhyy. Narr junw camcab, qapp siktew dangjee kiw venwhuar, an' tauu jiww buew horsiongx kansingg, snix-bet siy' suar. Snix liauxua siw .kir, siw liauxau qycc snix. Snix qycc snix, siw qycc siw, bersux dngxsec ee huexlunn, m bad u hiyckunr ee sijun. Ananda,cincniu juiw vniwjniaa vingx, vingx huedngw venr juiw. Liw quanknuar de. Codang :ee si dairde, iuwnngw :ee si biser ee din'aix, biser qaur linqin hukongx din'aix hiacc ser. Huntiah inx qik biser siktew venqair ee siongr si cid xui soxx jyrjniaa :ee. Qycjaiww huntiah linqin hukongx din'aix dyrr si sidjer kanghux ee vunxsingr. Ananda, narr jitt xee linqin ee hukongx din'aix tangx huntiah juer hukongx, qaidongx jaix hukongx snix cud siktew ee siongr. Liw dnaxx mng qongxx, inenn camcab ee enqor snix cud sewqanx soxu venwhuar ee siongr. Liw cniaw quanknuar jitt xee linqin hukongx din'aix si iong quiw xee hukongx camcab laii juewjniaa :ee? Byy ingqaix linqin hukongx din'aix habsingg linqin hukongx din'aix. Qycjaiww linqin hukongx din'aix huntiah qaur kanghux :ee si iong quiw xee siktew ee siongr? Narr sikdinn habsingg hukongx, sikdinn camcab ee sii, camcab ee sikdinn dyrr m si kanghux. Narr kanghux camcab ee sii, camcab kanghux dyrr m si sikdinn. Siktew iauxx erdangr huntiah. Kanghux beh anwjnuaw camcab? Liw guandew m jaix Zulaijongr lairdew sikdinn vunxjniaa si kongsingr. Kongsingr si jinsit ee siksiongr, vunxzenn cingjing. Siwlinn huatqair venww de longxx si. Duer jiongwsingx snix cud simsingr, huanxingr soxx qamdix ee hunliong, jiauww giab'enn laii huatsnix binghen. Sewqanlangg byy liauxqaiw, liahjunw si inenn ixqip jurhuad tenzenn. Jex longxx si iwsig ee simliam hunvet kir qewsngr cikliong soxx drir. Jiaxee qandna' si jit quaw gensuu qongxhuad, longxx byy sidjer iwgi."

(Shurangama Sutra, Volume 3 --23)

"Ánanda, according to what you say, the mixing and uniting of the four elements can be discovered in the myriad transformations of all mundane phenomena. Ánanda, if the natures of those elements did not mix and unite, then they could not combine with other elements, just as empty space cannot combine with forms. If the natures of those elements do not mix and unite, they are themselves transformations in a never-ending process of bringing each other into being. The continuation of comings into being and ceasing to be, of births and deaths, of deaths and births is like the unbroken wheel of flame that appears when a torch is spun in a circle. Ánanda, the process is like water becoming ice and ice turning into water again. Consider the nature of earth: its coarsest aspect is the earth itself; its subtlest aspect is a mote of dust, which at its smallest would be a particle of dust bordering on emptiness. If one divided one of those particles of dust that is barely form to begin with into seven parts and then split one of those parts, emptiness itself would be arrived at. Ánanda, if a particle of dust bordering on emptiness can be divided to arrive at emptiness, it should be that emptiness can give rise to form. Just now you asked if mixing and uniting doesn’t bring about all mundane transformations. You should carefully consider how much emptiness mixes and unites with itself to arrive at a single particle of dust bordering upon emptiness. Such a particle could not be composed of other particles of dust bordering upon emptiness. Moreover, since particles of dust bordering upon emptiness can be reduced to emptiness, of how many particles of such form would emptiness be composed? When those particles of form mass together, a mass of form does not make emptiness; when emptiness is massed together, a mass of emptiness does not make form. Besides, although form can be divided, how can emptiness be massed together? You still have not realized that in the Treasury of the Thus Come One, the nature of form is true emptiness and the nature of emptiness is true form. That fundamental purity pervades the Dharma Realm. Beings’ minds absorb it according to their capacity to know. Whatever manifests does so in compliance with karma. Ignorant of that fact, people of the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the mind, are nothing but the play of empty and meaningless words.

(楞嚴經卷第三之23)

阿難。如汝所言四大和合。發明世間種種變化。阿難。若彼大性。體非和合。則不能與諸大雜和。猶如虛空。不和諸色。若和合者。同於變化。始終相成。生滅相續。生死死生。生生死死。如旋火輪。未有休息。阿難。如水成冰。冰還成水。汝觀地。麤為大地。細為微塵。至鄰虛塵。析彼極微色邊際相。七分所成。更析鄰虛。即實空性。阿難。若此鄰虛。析成虛空。當知虛空。出生色相。汝今問言。由和合故。出生世間諸變化相。汝且觀此一鄰虛塵。用幾虛空。和合而有。不應鄰虛。合成鄰虛。又鄰虛塵。析入空者。用幾色相。合成虛空。若色合時。合色非空。若空合時。合空非色。色猶可析。空云何合。汝元不知如來藏中。性色真空。性空真色。清淨本然。周遍法界。隨眾生心。應所知量。循業發現。世間無知。惑為因緣。及自然性皆是識心。分別計度。但有言說。都無實義。

Shurangama Qingx (snax-22)

Hitt sii Sewjunx qra Ananda qongw, "Liw jinwjingg in'ui iamwor jiacc laii lirkuix tniax quer jingwhuad :ee qapp knikib qakdix :ee jiaxee siyxsingg huatqaur, huatsimx beh qutlat qriuu did busiong potee. Soxiw guaw jitt jun uirr liw kaisi derr id jinliw ywgi. Anwjnuaw liw qycc jiong' sewqanx vutqed ee lunrsuad bongrsiongw inenn knikib laii hro qaqi dnii kax dnii ciuw? Liw suizenn qenwbunn je, bersux jit xee qaixsuad iyhcauw ee langg. Jinjniar ee iyc-aw henxhen dirr ganw-jingg iarr berdangr hunvet. Zulaii qongw liw jin' tangx kyxlenn. Liw dnaxx jimjiog tniax. Guaw beh uirr liw hunved kaisi, iarr hro beh laii siulen dairsing :ee tongdat sit siongr."

Ananda diam diam singsiu singwjiaw ee vudjiw.

(Shurangama Sutra, Volume 3 --22)

At that time the World Honored One said to Ánanda, "You have already renounced the Small Vehicle dharmas of the Hearers and Those Enlightened to Conditions and have resolved to diligently seek unsurpassed Bodhi. Because of that, I will now explain the Complete Meaning of the Middle Way to you. Why do you still bind yourself up in mundane philosophical speculations and false thoughts about causes and conditions? Although you are very learned, you are like someone who can discuss medicines but cannot recognize a real medicine when it is placed before you. The Thus Come One says that you are truly pitiable. Listen attentively now as I explain this point in detail to enable you and those of the future who cultivate the Great Vehicle to penetrate to the ultimate reality."
Ánanda was silent and awaited the Buddha’s sagely instruction.

(楞嚴經卷第三之22)

爾時世尊。告阿難言。汝先厭離聲聞緣覺諸小乘法。發心勤求無上菩提。故我今時。為汝開示第一義諦。如何復將世間戲論。妄想因緣。而自纏繞。汝雖多聞。如說藥人。真藥現前。不能分別。如來說為真可憐愍。汝今諦聽。吾當為汝。分別開示。亦令當來修大乘者。通達實相。阿難默然。承佛聖旨。

 

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。