Shurangama Qingx (sir-24)

"Ananda, liw tangx qycc dirr hitt lairdew kakding inx ee hyw iacc baiw. Kyxviw qongxx bagjiux e quanknuar, aurviah amr, taujingg bingg. Taujingg longxx bingg, aurivah longxx amr. Jniawvingg qapp dywvingg vnix:a quanknuar snax hxun zi. Tongxhap laii lun, soxx juer ee qongdig byy uanjuann. Snax hunx qonglingg lairdew u jit hunx si byy qonghau :ee. Qaidongx jaix bagjiux dna' u veh-vah qongdig. Kyxviw qongxx siwjiuui ee sniax hni-aw longxx tniax e diyc, sibhongx longxx byy uisid. Jid'err dinxdang, dyrr tangx jaix sniax si qin iacc hng. Diamrjing ee sii dyrr byy dexjiw. Qaidongx jaix hni-qinx uanbuanw u jit-cingx nng-vah qongdig. Kyxviw qongxx pni-aw e pnri, qapp cuankuir siongtongx. U cud u zip, mrqycc diongx:a qauqad ee vorhun u kuatham. Qiamxgiam pni-qinx, snax hunx lairdew kiamr jit hunx. Qaidongx jaix pni-aw dna' u veh-vah qongdig. Kyxviw qongxx jic tangx suan'iongg soxu sewqanx qapp cud sewqanx ee diwhui. Gixgenn u derhngx ee jingcax, mrqycc lriw si qongw be liauxjin. Qaidongx jaix jic-qinx uanbuanw u jit-cingx nng-vah qongdig. Kyxviw qongxx sintew tangx qakcad bongkab, si ixx u kab .diyc iacc byy kab .diyc jiacc tangx venrsig. U kab .diyc jiacc tangx qakcad. Narr lirkuix dyrr m jaix a. Lirkuix jiamr jit hunx, kab .diyc jiamr nng hunx. Qiamxgiam srinx-qinx, snax hunx kiamr jit hunx. Qaidongx jaix sintew dna' u veh-vah qongdig. Kyxviw qongxx iwliam diamrjing ionglap. Sibhongx snax sxer itcer sewqanx qapp cud sewqanx ee hxuad, bylun singwhenn iacc huanhux longxx ionglap .zip .kir buqiongjin. Qaidongx jaix ir-qxinx uanbuanw u jit-cingx nng-vah qongdig."

(Shurangama Sutra, Volume 4 --24)

"Ánanda, you can thereby establish their value. Consider how the eyes see darkness behind and light in front. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. Therefore, its capacity can be expressed as an efficacy, which is not complete. One third of its efficacy is without virtue. Know, then, that the eyes have an efficacy of only eight hundred. Consider how the ears hear everywhere in the ten directions, without any loss. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with the efficacy of twelve hundred. Consider how the nose smells odors with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. The organ of smell can be considered to be deficient by one third. Know, then, that the nose has an efficacy of only eight hundred. Consider how the tongue can proclaim the entirety of worldly and transcendental wisdom. Although language varies according to locality, the principles go beyond boundaries of any kind. Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred. Consider how the body is aware of touch, registering it as pain or pleasure. When it makes contact, it is aware of the thing touched; when is isolation, it has no tactile knowledge of other things. Isolation has a single and contact has a dual aspect. The organ of the body can be considered as deficient by one third. Know, then, that the body has an efficacy of only eight hundred. Consider how the mind silently includes all worldly and transcendental dharmas of the ten directions and three periods of time. Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred."

(楞嚴經卷第四之24)

阿難。汝復於中。克定優劣。如眼觀見。後暗前明。前方全明。後方全暗。左右旁觀三分之二。統論所作。功德不全。三分言功。一分無德。當知眼唯八百功德。如耳周聽。十方無遺。動若邇遙。靜無邊際。當知耳根圓滿一千二百功德。如鼻嗅聞。通出入息。有出有入。而闕中交。驗於鼻根。三分闕一。當知鼻唯八百功德。如舌宣揚。盡諸世間出世間智。言有方分。理無窮盡。當知舌根圓滿一千二百功德。如身覺觸。識於違順。合時能覺。離中不知。離一合雙。驗於身根。三分闕一。當知身唯八百功德。如意默容。十方三世一切世間出世間法。唯聖與凡。無不包容。盡其涯際。當知意根圓滿一千二百功德。

Shurangama Qingx (sir-23)

"Ananda, sniaxmih qiyr juer jiongwsingx ee sewqair? Sxer si censuaw qapp liudong. Qxair si hong'ui. Liw jitmaw qaidongx jaix, dangx, saix, lamm, vag, danglamm, sailamm, dangvag, saivag, dingw, qapp xe jiaxee si qxair. Quewkir, birlaii, qapp henrjai si sxer. Hong'ui u jap xee. Sxer u snax xee. Itcer jiongwsingx bongrsiongw qauqnaa horsiong juewjniaa. Sintew lairdew qinglik venwcenx, sewqair horsiong quansiap. Acc jitt xee qxair suizenn u sed jap xee hong'ui, cingcyw qowding ee xui, sewqanx qandna' tangx knuar diyc dangx, saix, lamm, qapp vag. Dingw qapp xe byy uirdir. Diongqanx byy jit xee qowding honghiongr. Sir hong'ui ee sowbok dikkag si hunbingg :ee, qapp sxer horsiong quansiap. Snax xee sxer, muixx jit xee u sir xee hong'ui; sir xee hong'ui, muixx jit xee hong'ui u snax xee sxer. Snax sringg sir iacc sir sringg snax si jap-zi. Liudong qapp venwcenx tac snax dingg, id qaur jap, jap qaur vah, vah qaur cingx. Taubuew jongxquad, lak xee qinkir lairdew qokk qinkir qokju ee qongdig u jit-cingx nng-vah xee."

(Shurangama Sutra, Volume 4 --23) 

"Ánanda, how do we define beings and the temporal and spatial world? ‘Temporal’ refers to change and flow; ‘spatial’ refers to location. You should know by now that north, east, south, west, northeast, northwest, southeast, southwest, above and below are space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. All beings come into being because of false interaction. Their bodies go through changes and they are caught in the temporal and spatial combinations of this world. However, although there are ten directions in space, those known in the world as north, south, east, and west are the only ones that can be clearly fixed. Above and below have no position; the intermediates have no definite direction. Determined clearly to be four in number, they are then combined with the three periods of time. Three times four, or, alternately, four times three makes twelve. Increase this to the third place; from the tens through the hundreds to the thousands. The greatest possible efficacy of each of the six organs is one thousand two hundred."

(楞嚴經卷第四之23) 
阿難。云何名為眾生世界。世為遷流。界為方位。汝今當知東。西。南。北。東南。西南。東北。西北。上。下。為界。過去。未來。現在。為世。方位有十。流數有三。一切眾生織妄相成。身中貿遷。世界相涉。而此界性設雖十方。定位可明。世間祇目東西南北。上下無位。中無定方。四數必明。與世相涉。三四四三。宛轉十二。流變三疊。一十百千。總括始終。六根之中。各各功德有千二百。

 

Shurangama Qingx (sir-22)

"Ananda, liw siulen potee, narr byy jimjiog quancad huanlyw ee qinvunw, dyrr byy huatdo jai'ngiaw hukongx bongrsiongw ee qindinn si dyc'ui dendywvingw. Soxjai dy' iauxx m jaix, beh anwjnuaw hanghok laii cruw diyc Zulaii qongqyw ee uircur? Ananda, liw quanknuar sewqanx beh qra qad tauw .kuix ee langg byy knuar diyc qad, beh tacc jaix anwjnuaw qra tauw .kuix? M bad tniax qongxx hukongx tangx hro liw huixhuai tiaclic. Sniaxmih enqor? Kangx byy hingsiong, byy qad tangx tauw ee enqor. Anxnex liw bogjingg henxhen ee bagjiux, hni-aw, pni-aw, cuiwjic, ixqip sintew qapp simliam, jitt lak xui si cadtaux ee dionglangg, qaqi tautec cur-lai ee vyxbut. Uirdiyhh anxnex, an' byy ixlaii jiongwsingx ee sewqair snix cud dakdnii qapp sokvak, drir qaur dirr jitt xee sewqanx kiqu lairdew berdangr ciauuat."

(Shurangama Sutra, Volume 4 --22) 
"Ánanda, if in your cultivation of Bodhi you do not carefully consider the origin of affliction, you cannot realize where the location of the upside-down ness of the empty and false sense organs and sense-objects is. If you don’t even know their location, how can you subdue them and reach the level of the Thus Come One? Ánanda, consider someone who wants to untie a knot. If he can’t see where the knot is, how can he untie it? But I have never heard of anyone unbinding empty space. Why not? Because emptiness has no form of appearance; and so there are no knots to untie. But now your visible eyes, ears, nose, and tongue, as well as your body and mind are like six thieving matchmakers who plunder the jewels of your own household. And, thus, from beginning-less time, because beings and the temporal and spatial world, have been bound up together, beings are unable to transcend the material world."

(楞嚴經卷第四之22)

阿難。汝修菩提。若不審觀煩惱根本。則不能知虛妄根塵何處顛倒。處尚不知。云何降伏取如來位。 阿難。汝觀世間解結之人。不見所結。云何知解。不聞虛空被汝隳裂。何以故。空無形相。無結解故。則汝現前眼耳鼻舌。及與身心。六為賊媒。自劫家寶。由此無始眾生世界。生纏縛故。於器世間不能超越。

Shurangama Qingx (sir-21)

"Ananda, liw jitmaw beh hro knuar, tniax, bongkab, qapp qakdix tangx ham' Zulaii ee suwsiongg, anlok, jurgnow, qapp cingjing e jiahqax, ingdongx dairsingx qingxsuanw snix-siw ee qinvunw, jiauww byy snix-bet uanbuanw cingjing ee vunxsingr laii juewjniaa. Iong cingjing kir dngxsec hiaxee hukongx, bongrsiongw, bet .kir, qapp snijniaa, hanghok huedngw qaur guanvunw ee qakdix. Did diyc guandew bingcingx ee qakdix, byy snix byy bet ee vunxsingr si knikib de ee simsingr. Zen'au uanbuanw singjiu qongqyw derqair siulen ee kakjingr.  Kyxviw beh qra lyy juiw venr cringx, qra drew dirr jing jing ee kiwku, jing jing cimdimm byy dinxdang, tosuax qaqi e dimm .lyc .kir, cringx juiw dyrr henxhen dirr ganw-jingg. Jex qiyr juer co' hanghak kecdinn huanlyw. Kiwduu tosuax, juiw venr sunjing. Jex qiyr juer ingxuanw dng qinvunw ee bubingg. Bingqngx siongwtew jingbiau sunqed, itcer venwhuar henxhen longxx be jniaa juer huanlyw. Longxx qapp liappuann (Nirvana) cingjing bibiau ee qongdig u jiahqax. Derr zi ee ywgi si, linw jiaxee vitdnia beh huatguan potesimx, dirr  posad kaninw snix cud dua iongxbingw, quatding kiwsag soxu iuxuii ee siongwtew, ingdongx jimjiog quancad, siongser cuiqiur huanlyw ee qinvunw. Jitt xee an' byy ixlaii huatsnix giabjer, virr ju'iongw laii snix .cud .ee dauwdew si'angwjyr, si'angw sriu?"

(Shurangama Sutra, Volume 4 --21)

"Ánanda, you now want to cause your seeing, hearing, sensation, and cognition to return to and tally with the eternity, bliss, true self, and purity of the Thus Come One. You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature, which neither arises nor ceases. By means of this tranquility, influence the empty and false arising and ceasing so that it is subdued and returns to the source of enlightenment. The attainment of this source of bright enlightenment, which neither arises nor ceases, is the mind of the cause-ground. Then, you can completely realize cultivation of and certification to the ground of fruition. To do that much is like purifying muddy water by placing it in a quite vessel which is kept completely still and unmoving. The sand and silt settle, and the pure water appears. That is called the initial subduing of transitory defiling afflictions. The complete removal of the mud from the water is called the eternal severance of fundamental ignorance. When clarity is pure to its very essence, then no matter what happens, there is no affliction. Everything is in accord with the pure and wonderful virtues of Nirvana. The second absolute is that if you definitely wish to bring forth the resolve for Bodhi and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle, you must decisively renounce all conditioned phenomena. You should carefully consider the origin of afflictions: who creates and who endures the beginning-less creation of karma and perpetual rebirth?"

(楞嚴經卷第四之21)

阿難。汝今欲令見聞覺知。遠契如來常樂我淨。應當先擇死生根本。依不生滅圓湛性成。以湛旋其虛妄滅生。伏還元覺。得元明覺無生滅性為因地心。然後圓成果地修證。如澄濁水。貯於靜器。靜深不動。沙土自沈。清水現前。名為初伏客塵煩惱。去泥純水。名為永斷根本無明。明相精純。一切變現。不為煩惱。皆合涅槃清淨妙德。第二義者。汝等必欲發菩提心。於菩薩乘生大勇猛。決定棄捐諸有為相。應當審詳煩惱根本。此無始來發業潤生誰作誰受。

Shurangama Qingx (sir-20)

"Ananda, liw knuar hukongx dirr sibhongx sewqair venwvenr, hukongx qapp quanqnir byy hunx. U hukongx byy tew, u quanqnir byy qakdix, horsiong qauqnaa hingsingg bongrsiongw. Jex si derr id dingg, miaa qiyr juer qiab-lyy. Liw ee sinkux si sir dua iauwsor laii qapjniaa juer sintew. Knuar, tniax, bongkab, qapp qakdix dongr lehh hro liw u joxgai. Juiw, huew, hongx, qapp too qycc hro liw ee bongkab qapp qakdix horsiong qauqnaa laii hingsingg bongrsiongw. Jex si derr zi dingg, miaa qiyr juer qenr-lyy. Qycc liw simdiongx qiwdii laii venrzin ee quanwsir e huatsnix cud diwsig qapp qenwbunn, vauhamm qapp henxsi cud lak jiongw siogdinn. Lirkuix siogdinn dyrr byy siongwtew, lirkuix qakdix dyrr byy vunxsingr, horsiongx qauqnaa laii hingsingg bongrsiongw. Jex si derr snax dingg, miaa qiyr juer huanlyw-lyy. Qycc liw jaxamr vutsii snix-bet byy tingg, qakdix qapp qenwbunn qenww beh lauu dirr sewqanx, giabjer unrjuanw qenww dirr qokdow decc censuaw, horsiongx qauqnaa laii hingsingg bongrsiongw. Jex si derr sir dingg, miaa qiyr juer jiongwsingx-lyy. Linw jiaxee ee qenwbunn guanvunw vingrr byy jingcax. In'ui jiongxjiongw ee siogdinn laii qecdng, byy inxdnuax laii snix cud jingcax. Vunxsingr lairdew horsiong u qakdix, decc jok'ing ee sii horsiong e uivue. Qangg qapp jingcax srid kir junxjinn, horsiong qauqnaa laii hingsingg bongrsiongw. Jex si derr go dingg, miaa qiyr juer mia-lyy."

(Shurangama Sutra, Volume 4 --20)

"Ánanda, you see that space pervades the ten directions. There is no division between space and seeing. And yet space by itself cannot identify its own substance, and seeing alone has nothing to register awareness of. But the two become entangled in falseness. This is the first layer, called the turbidity of time. Your body appears in full, with the four elements composing its substance, and from this, seeing, hearing, sensation, and cognition become firmly defined. Water, fire, wind, and earth fluctuate between sensation and cognition and become entangled in falseness. This is the second layer, called the turbidity of views. Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views. From out of them appear the six defiling objects. Apart from the defiling objects the consciousness would lack attributes. Apart from cognition the objects would have no nature. But they become entangled in a falseness. This is the third layer, called the turbidity of afflictions. And if day and night there is endless arising and ceasing as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings. Originally, your seeing and hearing were not of different natures, but a multitude of defiling objects has divided them into crude differences. These natures have mutual awareness, but their functions are in opposition. Sameness and difference arise and they lose their identity. This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a life span."

(楞嚴經卷第四之20)

阿難。汝見虛空遍十方界。空見不分。有空無體。有見無覺。相織妄成。是第一重。名為劫濁。汝身現摶四大為體。見聞覺知。壅令留礙。水火風土。旋令覺知。相織妄成。是第二重。名為見濁。又汝心中憶識通習。性發知見。容現六塵。離塵無相。離覺無性。相織妄成。是第三重。名煩惱濁。又汝朝夕生滅不停。知見每欲留於世間。業運每常遷於國土。相織妄成。是第四重。名眾生濁。汝等見聞元無異性。眾塵隔越。無狀異生。性中相知。用中相背。同異失準。相織妄成。是第五重。名為命濁。