Shurangama Qingx (veh-10)

“Jitt jap jiongw xinx si sniaw? Id jiarr, imhing ee sibkir jok'iong e siy' buaa. Siy' buaa byy hiyh, zucuw soxiw u bingw huew ee qngx dirr qidiongx huatdong. Kyxviw langg iong siangx ciuw siy' syx sui' u unluanw. Nng xee sibkir horsiongx jok'iong ee enqor, soxiw u ticcngg qapp dangtiau jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar imhing bersux ioghuew. Posad knuar diyc iogbong, bersux decc jauxvi huexknex.

Zi jiarr, tamsimx ee sibkir jok'iong e sanxsingx kiplik. Kipsiuh byy suah, zucuw soxiw e jikju hanlingw ee qenvingx dirr lairdew dangwlingw. Kyxviw langg iong cuir suh kongkir, u lingw ee qamxqag. Nng xee sibkir siy' duxciuw, soxiw e kiw junr, e u cnix lenhuex, angg lenhuex, qapp vec lenhuex qetvingx jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar tamqiuu bersux tamx juiw. Posad knuar diyc tamsimx, bersux decc jauxvi u dogkir ee haiw.

Snax jiarr, gnoxban ee sibkir jok'iong e sanxsingx duiwlip. Hionglauu byy suah, zuxcuw soxiw u cuaclauu qunxqaw, pylong jrig jrig juer juilauu. Kyxviw langg iong cuiwjic ji, cuiwnua dyrr e sanxsingx. Nng xee sibkir siy' qoxdong, soxiw u hueh-hyy, hxex-hyy, zet suax, dok haiw, quanr rngiuu-dangg jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar gnoxban bersux decc limx cigaii juiw. Posad knuar qnir diyc gnoxban, bersux decc jauxvi dua juiw.

Sir jiarr, norkir ee sibkir jok'iong e sanxsingx ciongdut. Ciongdut byy suah, simx zet huad huew, krir jur jniaa qimx. Zucuw soxiw u dyx-snuax, tih-qunr, qiamr-ciu, qiamr-lunn, voxtauu, qapp dyqur. Kyxviw langg huaihun, satkir tingtingg. Nng xee sibkir siy’ qongqig, soxiw u iamx, jamw, cak, qapp tuii qongr jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar uanwhun bersux lrai dyqiamr. Posad knuar diyc uanwhun, bersux decc jauxvi sathai.

Go jiarr, kipenr ee sibkir jok'iong e sanxsingx horsiongx inxiuw. Inxiuw byy suah, zucuw soxiw u jinbok qapp kunxsyh. Kyxviw cann jimr juiw, cauxbok singdiongw. Nng xee sibkir siy’ dnii, soxiw u kakaur, ciuxkaur, qee, puevenx, hingdiong qapp qunwtuii jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar kipenr bersux cat'aw. Posad knuar diyc kipenr, bersux decc qniax jailongg.

Lak jiarr, vehcat ee sibkir jok'iong e sanxsingx siy' bulua. Bulua byy suah, be dniardiyc ee simx e jy qanjar. Zucuw soxiw u din'aix, saiw, qapp ziy, lacsab byy cingkir. Kyxviw din’aix suii hongx vuex, longxx knuar be bingg. Nng xee sibkir siy’ tnrix, soxiw u dimlunn, lirlorhenw, duirlyc, qapp pudimm jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar vehcat bersux qiapsad. Posad knuar diyc vehcat, bersux kir dac diyc dok juaa.

Cid jiarr, kiwhiamm ee sibkir jok'iong e sanxsingx uanwhun. Zucuw soxiw e sriu vuejiyc, virr qnuaix dirr sniux-aw, ciax-lai, angr, iacc lrongg-aw. Kyxviw imdok ee langg pnaiw simx doghing. Nng xee sibkir siy’ tunjiac, soxiw u hnir, danr, sax, liac, kenx, sria, liamr jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar kiwhiamm bersux pnaiw qxuiw. Posad knuar diyc kiwhiamm bersux decc limx dok jiuw.

Veh jiarr, og qenwsig ee sibkir jok'iong, kyxviw satkayadrishti, qimwqair qapp jipdiok dringw siaog ee qamxgo sanxsingx maudunw, snex cud duiwlip. Zucuw soxiw u ongg ee suwjiaw qapp qnuauann, ciuw tec snesixpo, cincniu quewlorlangg, laii laii kir kir longxx e siy’ duw .diyc. Nng xee sibkir siy’ qauqnaa, soxiw u kamwmng, quaixiu, kyxcir, hongxcad, diaujax, henwqngx, qapp quanw senrog ee dongjuw, ciuw tec qiwlok diyc venrqaiw ee bunpo jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar og qenwsig bersux knuar diyc knex. Posad knuar diyc jiaxee hubong jipdiok, bersux kia dirr dok snuakamr.

Qauw jiarr, ongxkud langg' ee sibkir jok'iong e sanxsingx vongwhuiw. Zucuw soxiw u snuajiyc sriu gingxbuaa. Kyxviw qongw langg' pnaiw ue ee cadlangg apvig qycc ongxkud liongsen :ee. Nng xee sibkir vaii jywhuew, soxiw u rah, deh, duii, cic, apjer, siap, diaur .kiw .laii jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar vongwhuiw bersux qanjar ee how. Posad knuar diyc ongxkud, bersux kir duw diyc cewluii.

Jap jiarr, jingsiong ee sibkir jok'iong e sanxsingx ziakamr. Zucuw soxiw u huanxsia ee qniar qapp huad qngx ee lahjig. Kyxviw dirr zidtauu erdew berdangr cangr ngiaw. Nng xee sibkir siy’ henxhen, soxiw u og iuw, giap-qniar, qapp huexjux decc lorhen siokgiap, ingwgiam jiaxee dairjir. Soxiw sibhongx itcer Zulaii knuar ziakamr bersux amr cat. Posad knuar diyc ziakamr, bersux dir quann snuax dirr dua haiw qniaa.

(Shurangama Sutra, Volume 8-10)

"What are the ten causes? Ananda, the first consists the habit of lustful intercourse which gives rise to mutual rubbing. When this rubbing continues without cease, it activates a tremendous raging fire, just as warmth arises between a person's hands when he rubs them together. Because these two habits set each other ablaze, there come into being the Iron Bed, the Copper Pillar, and other such experiences. Therefore the Tathagatas of the ten directions look upon the act of lust and name it the 'fire of desire.' Bodhisattvas avoid desire as they would a fiery pit."

"The second consists of the habit of greedy scheming, which gives rise to a suction. When this suction continues without cease, it produces intense cold and solid ice where freezing occurs, just as a sensation of cold is experienced when a person draws in a blast of wind through his mouth. Because these two habits clash together, there come into being Cold Hells such as chattering, whimpering and shuddering; blue, red, and white lotuses; and other such experiences. Therefore the Tathagatas of the ten directions look upon excessive seeking and name it 'the water of greed'. Bodhisattvas avoid greed as they would a sea of pestilence."

"The third consists of habits of arrogance and resulting friction which give rise to mutual intimidation. When it accelerates without cease, it produces torrents and rapids which create restless waves of water, just as water is produced when a person continuously works his tongue in an effort to taste flavors. Because these two habits incite one another, there come into being the river of blood, the river of ashes, the burning sand, the poisonous sea, the molten copper which is forced down one's throat, and other such experiences. Therefore, the Tathagatas of the ten directions look upon self-satisfaction and name it 'drinking the water of stupidity.' Bodhisattvas avoid arrogance as they would a huge deluge."

"The fourth consists of habits of hatred which give rise to mutual defiance. When this defiance binds one without cease, one's heart becomes so hot that it catches fire, and the molten vapors turn into metal. From it is produced the mountain of knives, the iron cudgel, the tree of swords, the wheels of swords, axes and halberds, and spears and saws. It is like when a person harbors a grudge and the urge to kill surges forth. Because these two habits clash with one another, there come into being castration and hacking, beheading and mutilation, filing and sticking, flogging and beating, and other such experiences. Therefore, the Tathagatas of the ten directions look upon hatred and name it 'sharp knives and swords.' Bodhisattvas avoid hatred as they would a massacre."

"The fifth consists of habits of deception and misleading involvements which give rise to mutual guile. When such maneuvering continues without cease, it produces ropes for strangling and wood for imprisoning. It is like how grass and trees grow in an irrigated field. Because the two habits perpetuate one another, there come into being handcuffs and fetters, cangues and locks, whips and clubs, sticks and cudgels, and other such experiences. Therefore, the Tathagatas of the ten directions look upon deception and name it a 'treacherous crook.' Bodhisattvas fear deception as they would a savage wolf."

"The sixth consists of the habit of lying combined with continual fraudulence which give rise to mutual cheating. When false accusations continue without cease, one becomes adept at corruption. From this there come into being such filthy impurities as dirt, excrement and urine. It is like the obscuring of one's vision when the dust is stirred up by the wind. Because these two habits augment one another, there come into being sinking and drowning, tossing and pitching, flying and falling, floating and submerging, and other such experiences. Therefore, the Tathagatas of the ten directions look upon lying and name it 'robbery and murder.' Bodhisattvas regard lying as they would treading on a venomous snake."

"The seventh consists of the habits of enmity and mutual suspicion, which give rise to grievances. From this there come into being the experiences of being pelted by flying rocks or gravel, being imprisoned in a box, car, or urn; and being bagged and struck. It is like a treacherous person who harbors evil in his mind. Because these two habits swallow one another up, there come into being tossing, pitching, seizing, striking, and banging, and other such experiences. Therefore, the Tathagatas of the ten directions look upon animosity and name it a 'perverse and harmful ghost.' Bodhisattvas regard animosity as they would drinking poisonous wine."

"The eighth consists of the habit of expressing (wrong) views, such as those of satkayadrishti, prohibitions, grasping, and other deviant insights and the karma involved in these, which result from contradiction and opposition. From these there come into being court officials and deputies holding documents, whom one meets as if they were people coming and going on the road. Because these two habits influence one another, there come into being official inquiries, baited questions, examinations, interrogations, public investigations, exposure, the youths who record good and evil, carrying the record books of the offenders' arguments and rationalizations, and other such experiences. Therefore, the Tathagatas of the ten directions look upon evil views and name them the 'pit of views.' Bodhisattvas regard having false and one-sided views as they would standing on the edge of a steep ravine full of poison."

"The ninth consists of the habit of injustice that comes from instigating false charges and libeling. From them are produced crushing between mountains, crushing between rocks, stone rollers, stone grinders, plowing, and grinding. It is like a slanderous villain who engages in persecuting good people unjustly. Because these two habits join ranks, there come into being pressing and pushing, bludgeons and compulsion, squeezing and straining, weighing and measuring, and other such experiences. Therefore, there Tathagatas of the ten directions look upon harmful accusations and name them 'a treacherous tiger.' Bodhisattvas regard injustice as they would a bolt of lightning."

"The tenth consists of the habits of litigation and the mutual disputations which give rise to covering. From them are produced the mirror that reflects and the lamp that shines, exposing one just as if one were in direct sunlight and had no way to hide one's shadow. Because these two habits bicker back and forth, there come into being evil companions, the mirror of karma, the fiery pearl, exposure of past karma, inquests, and other such experiences. Therefore, all the Tathagatas of the ten directions look upon covering and name it a 'hidden villain.' Bodhisattvas regard covering as they would having to carry a mountain atop their heads while walking upon the sea."

(楞嚴經卷第八之10)  

云何十因？阿難！一者、淫習交接，發於相磨。研磨不休，如是故有大猛火光，於中發動。如人以手自相摩觸，暖相現前。二習相然，故有鐵床銅柱諸事。是故十方一切如來，色目行淫，同名欲火。菩薩見欲，如避火坑。二者、貪習交計，發於相吸。吸攬不止，如是故有積寒堅冰，於中凍冽。如人以口吸縮風氣，有冷觸生。二習相陵，故有吒吒、波波、羅羅、青赤白蓮、寒冰、等事。是故十方一切如來，色目多求，同名貪水。菩薩見貪，如避瘴海。三者、慢習交陵，發於相恃。馳流不息，如是故有騰逸奔波，積波為水。如人口舌自相綿味，因而水發。二習相鼓，故有血河、灰河、熱沙、毒海、融銅、灌吞諸事。是故十方一切如來，色目我慢，名飲疑水。菩薩見慢，如避巨溺。四者、瞋習交沖，發於相忤。忤結不息心熱發火，鑄氣為金。如是故有刀山、鐵捆、劍樹、劍輪、斧鉞、輪鋸。如人銜冤，殺氣飛動。二習相擊，故有宮割斬斫，剌槌擊諸事。是故十方一切如來，色目瞋恚，名利刀劍。菩薩見瞋，如避誅戮。五者、詐習交誘，發於相調。引起不住，如是故有繩木絞校。如水浸田。草木生長。二習相延，故有杻械枷鎖，鞭杖撾棒諸事。是故十方一切如來，色目奸偽，同名讒賊。菩薩見詐，如畏豺狼。六者、誑習交欺，發於相罔。誣罔不止，飛心造奸。如是故有塵土屎尿，穢汙不淨。如塵隨風，各無所見。二習相加，故有沒溺騰擲，飛墜漂淪諸事。是故十方一切如來，色目欺誑，同名劫殺。菩薩見誑，如踐蛇虺。七者。怨習交嫌，發於銜恨。如是故有飛石投瀝，匣貯車檻，甕盛囊撲。如陰毒人，懷抱畜惡。二習相吞，故有投擲擒捉，擊射拋撮諸事。是故十方一切如來，色目怨家，名違害鬼。菩薩見怨，如飲鴆酒。八者、見習交明，如薩迦耶，見戒禁取，邪悟諸業，發於違拒，出生相反。如是故有王使主吏，證執文籍。如行路人，來往相見。二習相交，故有勘問權詐、考訊推鞫、察訪、披究、照明、善惡童子，手執文簿辭辯諸事。是故十方一切如來，色目惡見，同名見坑。菩薩見諸虛妄遍執，如臨毒壑。九者、枉習交加，發於誣謗。如是故有合山合石，碾碨耕磨。如讒賊人，逼枉良善。二習相排，故有押捺搥按，蹙漉衡度諸事。是故十方一切如來，色目怨謗，同名讒虎。菩薩見枉，如遭霹靂。十者、訟習交喧，發于藏覆。如是故有監見照燭。如于日中，不能藏影。二習相陳，故有惡友、業鏡、火珠、披露宿業，對驗諸事。是故十方一切如來，色目覆藏，同名陰賊。菩薩觀覆，如戴高山，履於巨海。