Shurangama Qingx (sir-36)

Vuddyy qra Ananda qongw, "Liw vaxhak je qenwbunn, mrqycc huanlyw (u lrau) bue druu jin, bycaiw simdiongx jaix dendyr kixinx. Jinjniar dendyr henxhen dirr binrtaujingg, suacc jit diamw aw dy' m bad. Kiongxqniax liw ee singsimx iauxx berdangr hro liw sinwhok. Guaw dnaxx cir jiong' sikdinn soxu siogsu laii qaixduu liw ee gihik."

Liammisii Zulaii bingrling Rahula kar jxingx jit sniax, mng Ananda qongw, "Liw dnaxx u tniax .diyc bor?"

Ananda qapp dairjiongr longxx qongw, "Guaw u tniax .diyc."

Jxingx-aw diam .kir byy sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"

Ananda qapp dairjiongr longxx qongw, "Byy tniax .diyc."
Hitt sii Rahula qycc kar jit sniax. Vuddyy qycc mng qongxx, "Linw dnaxx u tniax .diyc bor?"

Ananda qapp dairjiongr qycc qongw longxx u tniax .diyc.

Vuddyy mng Ananda, "Liw anwjnuaw tniax e diyc? Anwjnuaw tniax be diyc?"

Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jxingx-sniax narr kar, anxnex guaw dyrr tniax e diyc. Kar quw sniax siausid, snia'imx qapp dongrdann siangsiangx byy .kir, anxnex dyrr qiyr juer byy tniax .diyc."

Zulaii qycc bingrling Rahula kar jxingx, mng Ananda qongxx, "Dnaxx u sniax bor?"

Ananda qapp dairjiongr longxx qongw, "U sniax."

Jit diap quw aw quer snia'imx siausid. Vuddyy qycc mng qongxx, "Jitmaw u sniax bor?"

Ananda qapp dairjiongr rinr qongxx, "Byy sniax."

U .jit .quw .aw, Rahula qycc laii longr jxingx. Vuddyy qycc mng qongxx, "Jitmaw u sniax bor?"

Ananda qapp dairjiongr longxx qongw, "U sniax."

Vuddyy mng Ananda, "Anwjnuaw qiyr juer u sniax? Anwjnuaw qiyr juer byy sniax?"

Ananda qapp dairjiongr longxx qra Vuddyy qongw, "Jxingx-sniax narr dann dyrr qiyr juer u sniax. Dann quw snia'imx siausid. Snia'imx qapp dongrdann siangsiangx byy .kir dyrr qiyr juer byy sniax."

Vuddyy qra Ananda qapp juui dairjiongr qongw, "Linw dnaxx anwjnuaw qaqi ee ue cywluan siy' dahtud?"

Dairjiongr qapp Ananda longxx qang sijun mng Vuddyy qongxx, "Gunw dnaxx anwjnuaw qongw si cywluan siy' dahtud?”

Vuddyy qongw, "Guaw mng linw qongxx u tniax .diyc bor? Linw dyrr qongw u tniax .diyc. Qycc mng linw qongxx u sniax nor? Linw dyrr qongw u sniax. Mrqycc u tniax .diyc qapp u sniax huedab byy jit xee junxdnia. Cincniu jitt kuanw anwjnuaw m si qiyr juer cywluan siy' dahtud? Ananda, snia'imx siausid byy dann, liw qongw byy tniax .diyc. Narr jniasit byy tniax .diyc, tniax ee vunxsingr ixx bet, dyrr qapp dax ciu siysiangg. Jxingx-sniax qycc danw, liw anwjnuaw e jaix? Jaix u iacc byy, si sniax ee siogdinn u iacc byy soxx kiw :ee. Beh tacc si hitt xee tniax ee vunxsingr uirr liw vnir jniaa u iacc byy? Tniax narr sidjai byy junjai, anxnex si'angw tangx jaix byy junjai? Soxiw qongxx Ananda, sniax dirr tniax lairdew qaqi u snix u bet, m si uirdiyhh linw tniax .diyc iacc byy, snia’imx jiacc laii snix .cud iacc bet .kir. Linw m jaix tniax ee vunxsingr u iacc byy, linw dyrr e dendywtauu liac sniax juer tniax. Anwjnuaw tangx kir quair hiaxee guduu jipbee :ee liac ciangjai juer dngrbet?  Vitqingr byy ingqaix qongw lirkuix soxu drang, jing, tatbat, qapp kaitongx dingxdingw jiaxee dyrr qongw tniax byy vunxsingr."

(Shurangama Sutra, Volume 4 --36)

The Buddha told Ánanda, "You study and learn much, but you have not yet put an end to outflows. In your mind you know only the causes of being upside down. But when the true inversion manifests, you really cannot recognize it yet. Lest your sincerity and faith remain insufficient, I will try to make use of an ordinary event to dispel your doubts."
Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ánanda, "Did you hear that?"
Ánanda and the members of the great assembly all said, "We heard it."
The bell ceased to sound, and the Buddha again asked, "Do you hear it now?"
Ánanda and the members of the great assembly all said, "We do not hear it."
Then Rahula struck the bell again. The Buddha again asked, "Do you hear it now?"
Ánanda and the great assembly again said, "We hear it."
Ánanda and the members of the great assembly all said to the Buddha, "When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it."
The Thus Come One again instructed Rahula to strike the bell, and asked Ánanda, "Is there a sound now?"
Ánanda and the members of the great assembly all said, "There is a sound."
After a short time the sound ceased, and the Buddha again asked, "Is there a sound now?’
Ánanda and the great assembly answered, "There is no sound."
After a moment, Rahula again struck the bell, and the Buddha again asked, "Is there a sound now?" 
Ánanda and the great assembly said together, "There is a sound."
The Buddha asked Ánanda, ‘What is meant by ‘sound,’ and what is meant by ‘no sound?" Everyone in the great assembly including Ánanda told the Buddha, "When the bell is struck there is a sound. Once the sound ceases and even the echo fades away, there is said to be no sound."
The Buddha said to Ánanda and the great assembly, "Why are you inconsistent in what you say?"
The great assembly and Ánanda then asked the Buddha, "In what way have we being inconsistent?"
The Buddha said, "When I asked if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say that is inconsistent? Ánanda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing-nature would cease to be. It would be just like dead wood. If then the bell were sounded again, how would you know? What you know to be there or not to be there is the defiling object of sound which seems to come into being and cease to be. But how could the hearing-nature be there or not be there? And if the hearing really were, as you contend, not there, who would know it was not there? And so, Ánanda, the sounds that you hear are what rise and cease. Your hearing-nature does not come into being and cease to be based on the arising and ceasing of the sounds you hear. You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is eternal to be Annihilationism. Ultimately, you cannot say that there is no hearing-nature apart from movement and stillness, from obstruction and penetration and the rest."

(楞嚴經卷第四之36) 
佛告阿難。汝學多聞。未盡諸漏。心中徒知顛倒所因。真倒現前。實未能識。恐汝誠心猶未信伏。吾今試將塵俗諸事。當除汝疑。即時如來敕羅侯羅擊鐘一聲。問阿難言。汝今聞不。阿難大眾。俱言我聞。鐘歇無聲。佛又問言。汝今聞不。阿難大眾。俱言不聞。時羅侯羅又擊一聲。佛又問言。汝今聞不。阿難大眾。又言俱聞。佛問阿難。汝云何聞。云何不聞。阿難大眾俱白佛言。鐘聲若擊。則我得聞。擊久聲銷。音響雙絕。則名無聞。如來又敕羅侯擊鐘。問阿難言。汝今聲不。阿難大眾。 俱言有聲。少選聲銷。佛又問言。爾今聲不。阿難大眾。答言無聲。有頃羅侯更來撞鐘。佛又問言。爾今聲不。阿難大眾。俱言有聲。佛問阿難。汝云何聲。云何無聲。阿難大眾俱白佛言。鐘聲若擊。則名有聲。擊久聲銷。音響雙絕。則名無聲。佛語阿難及諸大眾。汝今云何自語矯亂。大眾阿難。俱時問佛。我今云何名為矯亂。佛言。我問汝聞。汝則言聞。又問汝聲。汝則言聲。唯聞與聲。報答無定。如是云何不名矯亂。阿難。聲銷無響。汝說無聞。若實無聞。聞性已滅。同於枯木。鐘聲更擊。汝云何知。知有知無。自是聲塵或無或有。豈彼聞性為汝有無。聞實云無。誰知無者。是故阿難。聲於聞中自有生滅。非為汝聞聲生聲滅。令汝聞性為有為無汝尚顛倒。惑聲為聞。何怪昏迷以常為斷。終不應言。離諸動靜閉塞開通。說聞無性。

 

Shurangama Qingx (sir-35)

Ananda qra Vuddyy qongw, "Sewjunx, dyrr cincniu Vuddyy qongw :ee, knikib de huad qakdix ee simx beh qriuu ciangjai dilehh, diyhh qapp qongqyw ee derui qapp bingbok u siy' duiwingr. Sewjunx, kyxviw qongqyw lairdew, Bodhi (potee), Nirvana (liappuann), Jinsit Zucuw, Vudsingr, Amala-Consciousness, Kangx Zulaijongr, qapp Dua Uanbuanw Qniar-Diwhui. Jitt cid jiongw bingbok, bingcingx suizenn u hunvet, cingjing uanbuanw, texsingr qenqor, bersux qimqongx ongg, ciangjai dilehh be pnaiw. Narr qnir qapp tniax lirkuix bingg, amr, drang, jing, tongx, qapp trad, quibuew si byy texsingr. Dyrr cincniu simliam lirkuix taujingg hiaxee sikdinn, qinwvunw dyrr byy soxx u. Anwjnuaw qra jit xee quibuew e dngrbet :ee knuar juer siulen ee in'iuu laii beh did diyc Zulaii cid jiongw ciangjai dilehh ee qongqyw? Narr lirkuix bingg-amr, qnir vitqingr si kangx. Dyrr cincniu byy taujingg hiaxee sikdinn, simlaim ee jursingr dyrr e bet .kir. Jing'au laihuee jimjiog cuisniu qiujingr, guaw zinruii vunxdew dyrr byy guaw simx qapp guaw simx ee soxjai. Narr anxnex, beh qra sniaw dongwjuer in'iuu laii qriuu did bysiong qakdix? Zulaii jinwjingg qongw cingjing, jingbii, uanbuanw, qapp ciangjai. Jex ue uivue jinsit, jiongqibuew e venwjyr vutqed ee lunrsuad. Anwjnuaw tangx qongw Zulaii si qongw jinsit ue :ee? Brang liw sur dua juvix qra gunw jiaxee guduu jipdiok :ee kaisi."

(Shurangama Sutra, Volume 4 --35)

Ánanda said to the Buddha, "World Honored One, as the Buddha has said, ‘The resolve for enlightenment on the cause-ground which seeks the eternal must be in mutual accord with the ground of fruition. World Honored One, the ground of fruition is Bodhi; Nirvana: True Suchness; the Buddha Nature; the Amala-Consciousness; the Empty Treasury of the Thus Come One; the great Perfect Mirror-Wisdom. But although it is called by these seven names, it is pure and perfect; its substance is enduring, like royal vajra, eternal and indestructible. If the seeing, hearing, and the rest are ultimately devoid of substance apart from light and darkness, movement and stillness, and penetration and obstruction and the rest then they would be like thoughts which, apart from immediate sense-objects, do not exist at all. How could an ultimate Annihilationism like that be a cause by which one cultivates in the hope of obtaining the Thus Come Ones’ seven-fold eternal fruition? World Honored One, if seeing is ultimately empty apart from light and darkness, just as thoughts cease of themselves in the absence of any immediate sense object. Then my comparisons become circular, and no matter how carefully I search, there seems to be no such thing as my mind or what pertains to it. Just what should be used to seek the Unsurpassed Enlightenment? The Thus Come One previously referred to a tranquil essence, perfect and eternal. His present contradiction defies belief and is resort to idle theorizing. How can the Thus Come One’s words be true and actual? I only hope the Buddha will let fall his great compassion and instruct us who do not understand and who are holding on tightly."

(楞嚴經卷第四之35)

阿難白佛言。世尊。如佛說言。因地覺心。欲求常住。要與果位名目相應。世尊。如果位中。菩提。 涅槃。真如。佛性。菴摩羅識。空如來藏。大圓鏡智。是七種名。稱謂雖別。清淨圓滿。體性堅凝。如金剛王。常住不壞。若此見聽。離於明暗動靜通塞。畢竟無 體。猶如念心。離於前塵。本無所有。云何將此畢竟斷滅以為修因。欲獲如來七常住果。世尊。若離明暗。見畢竟空。如無前塵。念自性滅。進退循環。微細推求。 本無我心及我心所。將誰立因求無上覺。如來先說湛精圓常。違越誠言。終成戲論。云何如來真實語者。惟垂大慈。開我蒙悕。

Shurangama Qingx (sir-34)

"Ananda, dyrr kywviw hiaxee sewqanlangg dirr bagjiux jurjip qnir. Narr qiyr ix qinw qinw qra bagjiux vangr kreh, oamr ee jongrhongw dyrr henxhen dirr binrtaujingg. Lak xee qinkir oamr, tauu qapp kax iarr siysiangg. Hitt xee langg iong ciuw srunn sintew guarbin sec jit linr. Ix suizenn knuar be diyc, tauu qapp kax it'id tangx hunven, zinrdix qapp qakdix qangrkuanw. Knikib qongbingg tangx knuar .qnir. Dirr oamr dyrr knuar be diyc. Byy qongbingg qaqi huad qongbingg, anxnex soxu oamr ee jongrhongw ingxuanw be oamr. Qindinn qacc siaubet, bingqngx ee qakdix anwjnuaw berdangr vniwjniaa uanbuanw bibiau?"

(Shurangama Sutra, Volume 4 --34) 

"Ánanda, consider a person who has confined seeing to his eyes. If you suddenly have him close his eyes, he will see darkness before him. The six organs will be enveloped in total darkness. From head to toe he will experience that. If the person traces the shape of external things with his hands, then even though he cannot see, he can recognize someone from head and toe. Enlightenment is also like that. If light were the condition requisite for seeing, then darkness would bring the absence of seeing. But to perceive without light would mean that no dark manifestation could obscure the seeing. Once the organs and objects suddenly melt away, how could the enlightened brightness that results be anything but perfect and wonderful?" 

(楞嚴經卷第四之34)

阿難。如彼世人聚見於眼。若令急合。暗相現前。六根黯然。頭足相類。彼人以手循體外繞。彼雖不見。頭足一辨。知覺是同。緣見因明。暗成無見。不明自發。則諸暗相永不能昏。根塵既銷。云何覺明不成圓妙。

Shurangama Qingx (sir-33)

"Ananda, liw dnaxx soxu qinkir narr uanbuanw vuic driau, lairdew qngliang e huad qngx. Narr anxnex, pudimm siogdinn qapp kiwbut ixqip sewqanx soxu venwhuar ee siongwtew e bersux siyx tngx rngiuu vingx, jiap'ingr iwliam huar juer busiong qakdix."

(Shurangama Sutra, Volume 4 --33)

"Ánanda, if you can completely extract all your organs, you will glow with an inner brilliance. Then the ephemeral defiling objects and all the changing phenomena of the material world will become like ice being melted by hot liquid. In response to your mind, the transformation will bring unsurpassed enlightenment."

(楞嚴經卷第四之33) 
阿難。今汝諸根若圓拔已。內瑩發光。如是浮塵及器世間諸變化相。如湯銷冰。應念化成無上知覺。

Shurangama Qingx (sir-32)

"Ananda, liw qamxx m jaix jitmaw dirr jitt xee huathue lairdew, Aniruddha byy bagjiux suacc e knuar; UpÁnanda Lringg byy hni suacc e tniax; Ganges Hyy ee luxsinn m si iong pni laii pnri pangbi; Gavampati cuiwjic qyc'ngiu suacc jaix kiwbi; Sunyata Sinn byy sintew suacc tangx qakcad bongkab. Dirr Zulaii ee qngsnuar lairdew huanxsia .cud .laii jiamrsii henxhen. Qacc si hongx ee vunxjid, guandew byy siongwtew. Soxu bet-jin-dnia did jigjing sniabunn qongqyw :ee, kyxviw huathue lairdew ee Mahakashyapa, quxdngg ixlaii ixx bet iwliam ee qinkir, uanbuanw bingqngx, liauxted qakdix, byy knikib simliam."

(Shurangama Sutra, Volume 4 --32)

"Ánanda, don’t you know that now in this assembly Aniruddha is blind and yet can see; the dragon UpÁnanda is deaf and yet can hear; the spirit of the Ganges River has no nose and yet smells fragrances; Gavampati has an unusual tongue and yet tastes flavor; and the spirit Sunyata has no body and yet is aware of contact? In the light of the Thus Come One, this spirit is illumined temporarily as an ethereal essence without substance. In the same way, Mahakashyapa, who is also in this assembly, dwells in the samádhi of extinction, having obtained the tranquility of a Hearer. He has long since put to rest the mind-organ, and yet he has a perfectly clear knowledge which is not due to the mental process of thinking."

(楞嚴經卷第四之32)

阿難。汝豈不知今此會中。阿那律陀。無目而見。跋難陀龍。無耳而聽。殑伽神女。非鼻聞香。驕梵砵提。異舌知味。舜若多神。無身覺觸。如來光中。映令暫現。既為風質其體元無。諸滅盡定得寂聲聞。如此會中摩訶迦葉。久滅意根。圓明了知不因心念。

Shurangama Qingx (sir-31)

"Ananda, cincniu jiaxee lak qinkir in'ui u bingqngx ee qakdix, u bingqngx jiacc u bingcingx ee qakcad. Srid kir hitt xee jingbiau vunxsingr laii knii diauu dirr bongrsiongw e inxhuad cud qngx. Soxiw qongxx liw dnaxx lirkuix amr qapp lirkuix bingg dyrr byy qnir ee sidtew. Lirkuix drang qapp jing dyrr byy tniax ee vunxjid. Byy tongx qapp byy trad, pnri ee qaksingr be snix .cud .laii. Byy venwik qapp byy jniaw bi dyrr byy damx jitt hxang. Byy lii qapp byy hap, bongkab ee qakdix jurr guanvunw dy' byy. Byy bet qapp byy snix, liauxted ee diqnir anzenn qiawkax. Liw qandna' mair duer drang qapp jing, hap qapp lii, jniaw bi qapp venwik, tongx qapp trad, snix qapp bet, bingg qapp amr. Cincniu jiaxee jap-zi iuxuii siongwtew, suijai qra jit xee vuic .kiw .laii, hro inx tuatli knii diauu dirr lairdew decc baihok :ee qruix dngw guanvunw ee jinsit, kexhuad vunxguann bingqngx ee qonghuix. Qonghuix vunxsingr inxhuad henxbingg, cunx :ee e knii :ee hitt go xee ingqaix e jywhuew vuic driau did diyc uanbuanw tuatli, be in'ui jinwjingg siogdinn laii snix kiw soxx qnir soxx jaix. Bingqngx ee qakdix byy qinduer qinkir, mrqycc qiawtog qinkir inxhuad bingqngx. Jurr anxnex, lak qinkir horsiong u jok'iong."

(Shurangama Sutra, Volume 4 --31)

"Ánanda, because understanding is added to enlightenment, the six sense-organs lose their essence and adhere to falseness, confining their brilliance. Therefore, apart from darkness and light there is no substance to seeing for you now; apart from movement and stillness, there basically is no disposition of hearing; without penetration and obstruction, the nature of smelling does not arise; in the absence of variety and blandness, tasting does not occur; lacking separation and union, the sensation of contact is fundamentally non-existent; without arising and ceasing, knowing is put to rest. You only need not follow the twelve conditioned attributes of movement and stillness, union and separation, blandness and variety, penetration and obstruction, production and extinction, and brightness and darkness. Accordingly, extract one organ, free it from adhesion, and subdue it at its inner core. Once subdued, it will return to primal truth and radiate its innate brilliance. When that brilliance shines forth, the remaining five adhesions will be freed to accomplish total liberation. Do not follow the knowing and seeing influenced by objects before you. True understanding does not follow from the sense organs. Yet lodged at the organs is the potential to discover mutual functioning of the six organs."

(楞嚴經卷第四之31)

阿難。如是六根。由彼覺明。有明明覺。失彼精了。黏妄發光。是以汝今離暗離明。無有見體。離動離靜。元無聽質。無通無塞。嗅性不生。非變非恬。嘗無所出。不離不合。覺觸本無。無滅無生。了知安寄。汝但不循動靜。合離。恬變。通塞。生滅。明暗。如是十二諸有為相。隨拔一根。脫黏內伏伏歸元真。發本明耀。耀性發明。諸餘五黏。應拔圓脫。不由前塵所起知見。明不循根。寄根明發。由是六根互相為用。

Shurangama Qingx (sir-30)

In'ui bingg qapp amr nng jiongw siongwtew dirr bibiau uanbuanw lairdew knii diauu dingcingx inxhuad qnir. Qnir jingbii huanxsia cud siktew, siktew qethap vniwjniaa qinkir. Qinkir vunxguann si cingjing sir dua guansor, miaa qiyr juer ganw, guarhingg naxx cincniu pudyy. Pudimm ee qinkir qapp sir sikdinn kuaiwsog dinxdang jauw hiongr siktew. In'ui drang qapp jing nng xee siy' longr, dirr bibiau uanbuanw lairdew knii diauu dingcingx inxhuad tniax. Tniax jingbii huanxsia cud sniatew. Sniax qngw .kiw .laii vniwjniaa qinkir. Qinkir vunxguann si cingjing sir dua guansor, miaa qiyr juer hni, guarhingg naxx cincniu qngw qngw sinx huad ee hiyc. Pudimm ee qinkir qapp sir sikdinn kuaiwsog dinxdang jauw hiongr sniatew. In'ui tongx qapp trad nng jiongw siy' qig, dirr bibiau uanbuanw lairdew knii diauu dingcingx inxhuad pnri. Pnri jingbii huanxsia cud pangkuir. Pangkuir ionglap vniwjniaa qinkir. Qinkir vunxguann si cingjing sir dua guansor, miaa qiyr juer pni, guarhingg naxx cincniu suee suee ee siangx ziauw. Pudimm ee qinkir qapp sir sikdinn kuaiwsog dinxdang jauw hiongr pangkuir. In'ui jniaw bi qapp venwik nng jiongw siy' camcab, dirr bibiau uanbuanw lairdew knii diauu dingcingx inxhuad damx. Damx jingbii huanxsia cud kiwbi. Bi qiauxqaw vniwjniaa qinkir. Qinkir vunxguann si cingjing sir dua guansor, miaa qiyr juer jic, guarhingg naxx cincniu guehvingg. Pudimm ee qinkir qapp sir sikdinn kuaiwsog dinxdang jauw hiongr kiwbi. In'ui lii qapp hap nng jiongw siy' lut, dirr bibiau uanbuanw lairdew knii diauu dingcingx inxhuad qakdix. Qakdix jingbii huanxsia cud bongkab. Bongkab jurjip vniwjniaa qinkir. Qinkir vunxguann si cingjing sir dua guansor, miaa qiyr juer sintew, guarhingg naxx cincniu dyh-aw. Pudimm ee qinkir qapp sir sikdinn kuaiwsog dinxdang jauw hiongr bongkab. In'ui snix qapp bet nng jiongw siy' suar, dirr bibiau uanbuanw lairdew kniii diauu dingcingx inxhuad iwsig. Iwsig jingbii huanxsia cud hxuad. Hxuad lamw uaw .laii vniwjniaa qinkir. Qinkir vunxguann si cingjing sir dua guansor, miaa qiyr juer iwliam, naxx cincniu dirr amr sxig soxx qnir. Pudimm ee qinkir qapp sir sikdinn kuaiwsog dinxdang jauw hiongr hxuad."

(Shurangama Sutra, Volume 4 --30)

"Seeing occurs because the two attributes of darkness and light and their like firmly adhere to quietude in what originally was wonderful perfection. The essence of seeing reflects form and combines with forms to become an organ. This organ, which was originally the four pure elements, is called an eye and is shaped like a grape. Of the four defiling objects that the sense organs located in the head pursue, this one races out after form. Hearing occurs because the two reverberations of movement and stillness and their like firmly adhere to quietude in what originally was wonderful perfection. The essence of hearing reflects sound and resounds with it to become the organ of the ear. The primal composition of the ear-organ is the purely defined four elements. Those portions we call the ears are shaped like fresh-curled leaves. Of the four defiling objects that the sense organs pursue, this one is loosed upon sound. Smelling occurs because the two appearances of penetration and obstruction and their like firmly adhere to tranquility in what originally was wonderful perfection. The essence of smelling reflects the scents and takes in scents to become the organ of the nose. The primal composition of the nose-organ is the purely defined four elements. That portion we call the nose is shaped like a double hanging claw. Of the four defiling objects that the sense organs pursue this one probes out after scents. Tasting occurs because the two blends of blandness and variety of flavor? And their like firmly adhere to quietude in what originally was wonderful perfection. The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue. The primal composition of the tongue-organ is in the purely defined four elements. That portion we call the tongue is shaped like a crescent moon.  Of the four defiling objects that the sense organs pursue this one craves flavors. Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. The primal composition of the body-organ is in the purely defined four elements. The portion we call the body is shaped like a table. Of the four defiling objects that the sense organs pursue, this one is compelled by contact. Knowing occurs because the two continuities of production and extinction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of knowing reflects dharmas and grasps them to become the organ of the mind. The primal composition of the mind-organ is in the purely defined four elements. Of the four defiling objects that the sense organs pursue, this one chases after dharmas."

(楞嚴經卷第四之30) 
由明暗等二種相形。於妙圓中黏湛發見。見精映色。結色成根。根元目為清淨四大。因名眼體。如蒲萄朵。浮根四塵。流逸奔色。由動靜等二種相擊。於妙圓中黏湛發聽。聽精映聲。卷聲成根。根元目為清淨四大。因名耳體。如新卷葉。浮根四塵。流逸奔聲。由通塞等二種相發。於妙圓中黏湛發嗅。嗅精映香。納香成根。根元目為清淨四大。因名鼻體。如雙垂爪。浮根四塵。流逸奔香。由恬變等二種相參。於妙圓中黏湛發嘗。嘗精映味。絞味成根。根元目為清淨四大。因名舌體。如初偃月。浮根四塵。流逸奔味。由離合等二種相摩。於妙圓中黏湛發覺。覺精映觸。摶觸成根。根元目為清淨四大。因名身體。如腰鼓顙。浮根四塵。流逸奔觸。由生滅等二種相續。於妙圓中黏湛發知。知精映法。攬法成根。根元目為清淨四大。因名意思。如幽室見。浮根四塵。流逸奔法。