Shurangama Qingx (veh-14)

“Qycc u, Ananda! An’ juer jingsnix laii hingg ixjingg ee jewbu, narr inx hingg :ee ciauquer soxx kiamr :ee, jiaxee jiongwsingx e laii juer langg, laii tyw quewsin :ee. Narr jewjuw u ligliong qiamx u hokdig, dyrr juer langg be srid kir langg ee srinx laii hingg giabjer. Narr byy hokkir :ee, e juer jingsnix laii hingg soxx quewsin :ee.

Ananda, liw qaidongx jai’ngiaw. Narr iong jaibut iacc lydong, jewbu hingg liauw dyrr byy :ar. Narr dirr hitt diongqanx u sathai sniwmia iacc jiac bah, zucuw simrjiww diyhh qinglik din’aix sowliong ee qiab decc siy’ jiac siy’ taii, kyxviw lenw-aw liammix quann liammix qe decc lunjuanw byy hiyckunr. Duhuix u samatha iacc Vut cutsir, byy jiarr si be tingjiw.

Liw dnaxx ingqaix jai’ngiaw. Hiaxee niautaujiaw qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok qowjib jitt lui :ee.

Hiaxee byy qetsiongg ee singbut qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok u qyc'ngiu jitt lui :ee.

Hiaxee holii jitt lui :ee qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok hamban jitt lui :ee.

Hiaxee u dok :ee qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok og langg jitt lui :ee.

Hiaxee binrtangg jitt lui :ee qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok vijen jitt lui :ee.

Hiaxee ho'ngg jiac ee tioksingx qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok ziogjiaw jitt lui :ee.

Hiaxee ho'ngg juer snxax ee tioksingx qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok lykow jitt lui :ee.

Hiaxee dorjiauw jitt lui :ee qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok bunzinn jitt lui :ee.

Hiaxee qetsiongg ee singbut qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok congbingg jitt lui :ee.

Hiaxee unsunn ee tioksingx qra jewbu hingg liauw, kuehok guanhingg, dautaix juer langg, cutsir sriok tongdat jitt lui :ee.

Ananda! Jiaxee jiongwsingx longxx qra siokser ee jewbu hingg liauw, kuehok guanhingg, cutsir juer langg. Inx longxx busiw ixlaii in'ui bongrsiongw jy giap laii cutsir siy' taii. Byy duw diyc Zulaii, iarr byy tniax diyc Jniar Hxuad, inx e dirr lykow ee din'aix lunjuanw. Jiaxee jiongwsingx jinjniar kyxlenn.

(Shurangama Sutra, Volume 8-14)

"Moreover, Ananda, if while repaying his past debts by undergoing rebirth as an animal, such a living being pays back more than he owed, he will then be reborn as a human to rectify the excess. If the creditor is a person with strength, blessings, and virtue, then he can pay what he collected in excess without having to lose his human form. But if he lacks blessings, then he will be reborn as an animal to pay the outstanding balance."

"Ananda, if the debt involves money, material goods, or manual labor, then once it is paid, the debt is resolved. But if in the process of repayment the lives of other beings were taken or their flesh eaten, then it will start a cycle of mutual devouring and slaughtering that will send the debtors and creditors up and down endlessly for as many eons as there are atoms of universe. There is no way to put a stop to it, except through Shamatha or through a Buddha's coming to the world."

"You should know that when owls and their kind have paid back their debts, they regain their original form and are born as obstinate people."

"When creatures that are inauspicious have paid back their debts, they regain their original form and are born as abnormal people."

"When foxes have paid back their debts, they regain their original form and are born as people who are simpletons."

"When creatures of the venomous category have paid back their debts, they regain their original form and are born as malicious people."

"When tapeworms and their like have paid back their debts, they regain their original form and are born as lowly people."

"When the edible types of creatures have paid back their debts, they regain their original form and are reborn as weak people."

"When creatures that are used for clothing or service have paid back their debts, they regain their original form and are reborn as people who do hard labor."

"When creatures that migrate have paid back their debts, they regain their original form and are reborn as literary people."

"When efficacious creatures have paid back their debts, they regain their original form and are reborn as intelligent people."

"When domestic animals have paid back their debts, they regain their original form and are reborn as sophisticated people."

"Ananda, these are all beings that have finished paying back former debts and are born again in the human realm. They are involved in a beginningless scheme of karma and delusion and spend their lives killing and being killed by one another. They do not get to meet the Tathagata or hear the Proper Dharma. They just abide in the wearisome dust, passing through a repetitive cycle. Such people can truly be called pitiful."

(楞嚴經卷第八之14)  

復次阿難！從是畜生酬償先債。若彼酬者分越所酬。此等眾生，還復為人，反徵其剩。如彼有力兼有福德。則于人中不捨人身，酬還彼力。若無福者，還為畜生，償彼餘值。阿難當知。若用錢物，或役其力，償足自停。如於中間，殺彼身命，或食其肉。如是乃至經微塵劫，相食相誅。猶如轉輪，互為高下，無有休息。除奢摩他及佛出世，不可停寢。汝今應知。彼梟倫者，酬足復形，生人道中，參合頑類。彼咎徵者，酬足復形，生人道中，參合異類。彼狐倫者，酬足復形，生人道中，參於庸類。彼毒倫者，酬足復形，生人道中，參合很類。彼蛔倫者，酬足復形，生人道中，參合微類。彼食倫者，酬足復形，生人道中，參合柔類。彼服倫者，酬足復形，生人道中，參合勞類。彼應倫者，酬足復形，生人道中，參于文類。彼休徵者，酬足復形，生人道中，參合明類。彼諸循倫，酬足復形，生人道中，參于達類。阿難！是等皆以宿債畢酬，復形人道。皆無始來業計顛倒，相生相殺。不遇如來，不聞正法，于塵勞中法爾輪轉。此輩名為可憐愍者。

Shurangama Qingx (veh-13)

“Qycc u, Ananda! Qxuiw ee giap ixx jin, jxingg qapp susniu nng hxang longxx kangx :ar, laii dirr sewqanx ham' jewjuw sngwsiaur. Dautaix juer jingsnix, hnaii siokser ee jewbu.

Duw diyc mic jniaa juer quair qxuiw :ee, mic bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je juer niautaujiauw.

Duw diyc hongx jniaa juer kyxngua-qxuiw :ee, hongx bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer byy qetsiongg ee singbut.

Duw diyc jingsnix jniaa juer muirquiw :ee, jingsnix bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer holii jitt lui :ee.

Duw diyc tangg jniaa juer qoxdok-qxuiw :ee, qoxdok bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer u dok :ee.

Dirr sueter ee sii jniaa juer igquiw :ee, sueter uanqed, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer binrtangg jitt lui :ee.

Duw diyc krir jniaa juer iaux qxuiw :ee, krir bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer ho'ngg jiac ee tioksingx.

Duw diyc oamr ee iamxquiw :ee, oamr uanqed, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer ho'ngg juer snxax ee tioksingx.

Duw diyc zidguat-jinghuaa ee bongxliongw-qxuiw :ee, zidguat-jinghuaa bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer dorjiauw jitt lui :ee.

Duw diyc qongbingg ee cesaiw-qxuiw :ee, qongbingg bedbyy, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer qetsiongg ee singbut.

Duw diyc langg jniaa juer tuansangr-qxuiw :ee, langg siw, og vyr liauxqed, dirr sewqanx dautaix, kacc je si juer unsunn ee tioksingx.

Ananda! Jiaxee longxx in'ui giabhuew siyx dax, siokser ee jrer hingg liauw, dautaix juer jingsnix, iarr longxx an’ kanghux ee giap soxx jiyinw :ee. Narr liauxgo diyc potee-dy, jiaxee kanghux ee enn guanwvunw dyrr be sanxsingx. Kyxviw liw tee kiw :ee, Vyw Lenhuex Pangx dingxdingw, ixqip Liulee Ongg qapp Sxen Cnxix Bikiu. Jiaxee og giap, jurvunw qaqi snix .cud .laii, m si an’ tnidingw qangr .lyc .laii, m si an' de bunr .cud .laii, iarr m si langg’ hro inx :ee. Qaqi ee bongrsiongw jiyinw :ee, diyhh qaqi laii sriu. Potee ee simdiongx, longxx jikju jiaxee huhoo qapp bongrsiongw.

(Shurangama Sutra, Volume 8-13)

"Moreover, Ananda, when his karma as a ghost is ended and the consequences of his emotion and thought are over, he comes into the world to meet his creditors and settle his accounts with them. He is born as an animal to repay his debts from past lives."

"The retribution of the strange ghost of material objects is finished when the object is destroyed and it is reborn in the world, usually as a species of owl."

"The retribution of the drought ghost of the wind is finished when the wind subsides, and it is reborn in the world, usually as a species of uncanny creature which gives inauspicious prognostications."

"The retribution of the mei ghost of an animal is finished when the animal dies, and it is reborn in the world, usually as a species of fox."

"The retribution of the gu ghost in the form of worms and insects is finished when the gu is exhausted, and it is reborn in the world, usually as a species of venomous creature."

"The retribution of a pestilence ghost found in degeneration is finished when the degeneration is complete, and it is reborn in the world, usually as a species of tapeworm."

"The retribution of the ghost which takes shape in gases is finished when the gases are gone, and it is then reborn in the world, usually as a species of animal used for food."

"The retribution of the ghost of darkness is finished when the darkness ends, and it is then reborn in the world, usually as a species of animal used for clothing or service."

"The retribution of the ghost which unites with energy is finished when the union dissolves, and it is then reborn in the world, usually as a species of migratory creature."

"The retribution of the ghost of brightness and intellect is finished when the brightness disappears, and it is then reborn in the world, usually as a species of efficacious creature."

"The retribution of the ghost that relies on a person is finished when the person dies, and it is then reborn in the world, usually as a species of domestic animal."

"Ananda, all this is due to the burning out of his karmic fire in payment for his debts from past lives. The rebirth as an animal is also occasioned by his own false and empty karma. If he awakens to Bodhi, then fundamentally none of these false conditions will exist at all. You mentioned Precious Lotus Fragrance, King Crystal, and Bhikshu Good Stars. Evil karma such as theirs was created by them alone. It did not fall down out of the heavens or well up from the earth, nor was it imposed upon them by some person. Their own falseness brought it into being, and so they themselves have to undergo it. In the Bodhi-Heart, it is empty and false--a cohesion of false thoughts."

(楞嚴經卷第八之13)  

復次阿難！鬼業既盡，則情與想二俱成空。方於世間與元負人，怨對相值。身為畜生，酬其宿債。物怪之鬼，物銷報盡，生於世間，多為梟類。風魃之鬼，風銷報盡，生於世間，多為咎徵。一切異類畜魅之鬼，畜死報盡，生於世間，多為狐類。蟲蠱之鬼，蠱滅報盡，生於世間，多為毒類。衰癘之鬼，衰窮報盡，生於世間，多為蛔類。受氣之鬼，氣銷報盡，生於世間，多為食類。綿綿幽之鬼，幽銷報盡，生於世間，多為服類。和精之鬼，和銷報盡，生於世間，多為應類。明靈之鬼，明滅報盡，生於世間，多為休徵。一切諸類依人之鬼，人亡報盡，生於世間，多為循類。阿難！是等皆以業火乾枯，酬其宿債，傍為畜生。此等亦皆自虛妄業之所招引。若悟菩提，則此妄緣本無所有。如汝所言寶蓮香等，及琉璃王，善星比丘。如是惡業，本自發明。非從天降。亦非地出。亦非人與。自妄所招，還自來受。菩提心中，皆為浮虛妄想凝結。

Shurangama Qingx (veh-12)

“Ananda! Jex qiyr juer dergak ee jap-xinx qapp lak-qyxvyr, longxx si in'ui jiongwsingx sitbee soxx jy :ee.

Narr jiongwsingx qang sijun jy og giap, dyrr e zip Avici Dergak, sriu buliong kow, qingquer buliong ee qiab.

Lak xee qinsig qokved jyrgiap, ixqip ix soxx jyr ______, jitt xee langg e zip Veh Byy Qnaiwdng Dergak.

Srinx, kauw, qapp ir jitt snax xee jy sathai, tautec, qapp imhing ee giap, jitt xee langg e zip Jap-veh Dergak.

M si snax xee giap jongw u, dna' jy qidiongx ee sathai qapp tautec ee giap, jitt xee langg e zip Snax-jap-lak Dergak.

Dna' qnir jit xee qinsig jy jit xee giap, jitt xee langg e zip Jit-vah-kxongr-veh Dergak.

In’ui jiongwsingx jurjog giap, dirr sewqair zip qang jit xee dergak. Jex longxx si iu' bongrsiongw soxx sanxsingx :ee, m si vunxlaii dyrr u :ee.

Qycc u, Ananda! Jiaxee jiongwsingx pywhuai ludgii, uihuanw posatqair, huixvongr Vut ee liappuann, qapp qitax jiongxjiongw ee giap, qinglik busor qiab virr siyx, sriu jue liauxqed, e jniaa juer jiongxjiongw qxuiw-hxingg.

Narr tamx jaibut si huanrjue ee guaninx, jitt xee langg sriu jue liauxqed, duw diyc mic e u hxingg, qiyr juer quair qxuiw.

Narr tamx sik'iog laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc hongx e u hxingg, qiyr juer kyxngua-qxuiw.

Narr in'ui kipenr laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc jingsnix e u hxingg, qiyr juer muirquiw.

Narr in'ui uansiuu laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc tangg e u hxingg, qiyr juer qoxdok-qxuiw.

Narr in'ui uanwhun laii huanrjue, jitt xee langg sriu jue liauxqed, dirr sueter ee sii e u hxingg, qiyr juer igquiw.

Narr in'ui qiaugno laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc krir e u hxingg, qiyr juer iaux qxuiw.

Narr in'ui bulua langg' laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc oamr e u hxingg, qiyr juer iamxquiw.

Narr in'ui jipdiok siaa qenr laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc zidguat-jinghuaa e u hxingg, qiyr juer bongxliongw-qxuiw.

Narr in'ui qriuu singqongx kir penr .langg' laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc qongbingg e u hxingg, qiyr juer cesaiw-qxuiw.

Narr in'ui qetdongw laii huanrjue, jitt xee langg sriu jue liauxqed, duw diyc langg e u hxingg, qiyr juer tuansangr qxuiw.

Ananda! Jitt hy langg longxx dansunn ixx jxingg duirlyc, giabhuew siyx dax, singkiw juer qxuiw. Jiaxee longxx si qaqi bongrsiongw ee giap laii jiyinw. Narr liauxgo potee-dy, dyrr jaix jursingr guanvunw bibiau, uantongx, bingtongx, byy soxx u.

(Shurangama Sutra, Volume 8-12)

"Ananda, these are called the ten causes and six retributions of the hells, which are all created by the confusion and falseness of living beings."

"If living beings create this evil karma simultaneously, they enter the Avici Hell and endure limitless suffering, passing through limitless kalpas."

"If each of the six sense organs creates them and if what is done includes each state and each sense organ, then the person will enter the Eight Unintermittent Hells."

"If the three karmas of body, mouth, and mind commit acts of killing, stealing, and lust, the person will enter the Eighteen Hells."

"If the three karmas are not all involved, and there is perhaps just one act of killing and one of stealing, then the person must enter the Thirty-six Hells."

"If the sense organ of sight alone commits just one karmic offense, then the person must enter the one hundred and eight hells. "

"Because of this, living beings who do certain things create certain karma, and so in the world they enter collective hells, which arise from false thinking and which originally are not there at all."

"And then, Ananda, after the living beings who have slandered and broken the precepts, violated the Bodhisattva precepts, slandered the Buddha's Nirvana, and created various other kinds of karma, pass through many kalpas of being burned in the inferno, they finally finish paying for their offenses and are reborn as ghosts."

"If greed for material objects was the original cause that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters material objects and will become a strange ghost."

"If it was indulgence in lust that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters the wind and will become a drought ghost."

"If it was indulgence in lying that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters animals and will become a mei ghost."

"If it was hatred that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters worms and insects, and will become a gu poison ghost."

"If it was the harboring of grudges that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters degeneration and will become a pestilence ghost."

"If it was arrogance that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters gases and will become a hungry ghost."

"If it was injustice to others that made the person commit offenses, then after he has finished paying for his crimes, he will take shape when he encounters darkness and will become a paralysis ghost."

"If it was attachment to wrong views that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters essential energy and will become a wang liang ghost."

"If it was deception that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters brightness and will become a servant ghost."

"If it was the practice of forming factions that made the person commit offenses, then, after he has finished paying for his crimes, he will take shape when he encounters people and will become a messenger ghost."

"Ananda, such a person's fall is due to his totally emotional level of functioning. When his karmic fire has burned out, he will rise up to be reborn as a ghost. This is occasioned by his own karma of false thinking. If he awakens to Bodhi, then in the wonderful perfect brightness there isn't anything at all."

(楞嚴經卷第八之12)  

阿難！是名地獄十因六果。皆是眾生迷妄所造。若諸眾生，惡業同造。入阿鼻獄，受無量苦，經無量劫。六根各造。及彼所作兼境兼根，是人則入八無間獄。身口意三，作殺盜淫。是人則入十八地獄。三業不兼，中間或為一殺一盜，是人則入三十六地獄。見見一根，單犯一業，是人則入一百八地獄。由是眾生別作別造。於世界中入同分地。妄想發生，非本來有。復次阿難！是諸眾生，非破律儀，犯菩薩戒，毀佛涅槃，諸餘雜業，歷劫燒然，後還罪畢，受諸鬼形。若於本因貪物為罪。是人罪畢，遇物成形，名為怪鬼。貪色為罪。是人罪畢，遇風成形，名為魃鬼。貪惑為罪。是人罪畢，遇畜成形，名為魅鬼。貪恨為罪。是人罪畢，遇蟲成形，名蠱毒鬼。貪憶為罪。是人罪畢，遇衰成形，名為癘鬼。貪傲為罪。是人罪畢，遇氣成形，名為餓鬼。貪罔為罪。是人罪畢，遇幽為形，名為魘鬼。貪明為罪。是人罪畢，遇精為形，名魍魎鬼。貪成為罪。是人罪畢，遇明為形，名役使鬼。貪黨為罪。是人罪畢，遇人為形，名傳送鬼。阿難！是人皆以純情墜落，業火燒乾，上出為鬼。此等皆是自妄想業之所招引。若悟菩提，則妙圓明本無所有。

Shurangama Qingx (veh-11)

“Jitt lak jiongw qyxvyr si sniaw? Ananda! Itcer jiongwsingx ixx lak xee qinsig jyrgiap. Soxx jiy’inw ee okvyr si an’ liogqinx snix .cud .laii.

Anwjnuaw qongxx okvyr an’ liogqinx snix .cud .laii? Id jiarr, qenr ee qyxvyr e jiy’inw okqyw. U jitt xee qenr ee giap decc qaucab, limjiongx ee sii, e singx knuar diyc bingw huew muaw sibhongx sewqair. Sixjiaw ee sinsig duer enbu vuex lyc byy qnaiwdng dergak. E u nng jiongw henrsiong. Id jiarr bingg qenr, tangx knuar diyc jiongxjiongw pnaiw but, snix cud buliong ee qniahniaa. Zi jiarr amr qenr, jigjing knuar be diyc, snix cud buliong ee kiongxhongg. Qnir diyc huew e zucuw. Siyx diyc soxx tniax :ee, e venr juer zet qunxqunw ee rngiuu-dangg. Siyx diyc soxx pnri :ee, e venr juer ox enx qapp jixsig ee iamrhuew. Siyx diyc soxx damx :ee, e venr juer tic'uann qapp ticjniux. Siyx diyc soxx bongx :ee, e venr juer zet hxex qapp siyx tnuar. Siyx diyc simlingg, e cud huexqimcnix siwqer sria decc qoxdong hukongx-sewqair.

Zi jiarr, tniax ee qyxvyr e jiyinw okqyw. U jitt xee tniax ee giap decc qaucab, limjiongx ee sii, e singx knuar diyc pylong rimx quer tnide. Sixjiaw e duer laujuiw qangr zip byy qnaiwgak dergak. E u nng jiongw henrsiong. Id jiarr kuix-tniax, tangx tniax diyc jiongxjiongw ee caxnau, jingsinn hunrluan. Zi jiarr qnuaix-tniax, jikjing tniax be diyc, hunpig dimm .lyc. Tniax diyc pylong e zucuw. Lrauu zip soxx tniax :ee, e venr jikvi qapp ketbun. Lrauu zip soxx knuar :ee, e venr juer luii dann qapp dok krir. Lrauu zip soxx pnri :ee, e venr juer ho qapp bu, u jiongxjiongw dok tangg dirr muaw sintew. Lrauu zip soxx damx :ee, e venr juer lxangg, huih, qapp jiongxjiongw lacsap mic. Lrauu zip soxx bongx :ee, e venr juer jingsnix, quixquair, saiw, qapp ziy. Lrauu zip soxx bongx :ee, e venr juer sicnar qapp pauc, sngxdng simlingg.

Snax jiarr, pnri ee qyxvyr e jiyinw okqyw. U jitt xee pnri ee giap qaucab, limjiongx ee sii, e singx knuar diyc dogkir ciongbuanw siwqer. Sixjiaw ee sinsig an’ de bunr .cud .laii zip kir byy qnaiwdng dergak. E u nng jiongw henrsiong. Id jiarr pnirkangx tongtauw, virr jiongxjiongw og krir hrunx qaxx simx huann. Zi jiarr pnirkangx trad diauu lehh, hokib be tongx, dyw dirr tokax jadkuir. Og krir e zucuw. Ciongx diyc soxx pnri :ee, e venr juer jitmng qapp jikbuaa. Ciongx diyc soxx knuar :ee, e venr juer huew qapp huexvew. Ciongx diyc soxx tniax :ee, e rimx e durjuiw, e venr juer ngiuhaiw, venr juer siyx tngx. Ciongx diyc soxx damx :ee, e venr juer huxnua cauwsngx :ee. Ciongx diyc soxx bongx :ee, e lic .kuix e nua, venr juer dua bah-snuax, virr vaccingx luiw bagjiux buliong ee tangg decc qra jiac. Ciongx diyc soxx sniu :ee, dyrr venr juer hxex, dok krir, vuesuax, qapp jiyctauu, qra sintew qongqig qaxx cruir cruir.

Sir jiarr, damx ee qyxvyr e jiyinw okqyw. U jitt xee damx ee giap decc qaucab, limjiongx ee sii, e singx knuar diyc ticbang, iam lewler ee bingw huew qra sewqair vauuii. Sixjiaw ee sinsig tongquer bxang-aw qruar lehh, tauu dywdiaur, zip kir byy qnaiwdng dergak. E u nng jiongw henrsiong. Id jiarr suh kuir, qetsingg hanlingw ee vingx, qra ix sinkux ee qutbah dangr qaxx lic .kuix. Zi jiarr trow kuir, kuir e vuex venr bingw huew, qra siyx qaxx qud nua cuew dax. Damx bi e zucuw. Qingquer soxx damx :ee, e venr diyhh singdamx qapp zimxsiu :ee. Qingquer soxx knuar :ee, e venr juer decc siyx ee qimx jiyc. Qingquer soxx tniax :ee, e venr juer lrai ee vingkir. Qingquer soxx pnri :ee, e venr juer dua ticlangw, qra qoktow qui'ee kamr lehh. Qingquer soxx bongx :ee, e venr juer qingjnir qapp viyx qra sria. Qingquer soxx sniu :ee, e venr juer siyx tih an' kongdiongx vuex .lyc .laii cincniu ho.

Go jiarr, bongkab ee qyxvyr e jiyinw okqyw. U jitt xee bongkab ee giap decc qaucab, limjiongx ee sii, e singx knuar diyc dua snuax an' sir bin hap uaw .laii, byy cutlo. Sixjiaw ee sinsig knur diyc dua tih-sniaa, huew-juaa, huew-qxauw, how, lrongg, sraix, guu-tauu gagjud, qapp bew-tauu rakshasa, ciuw giaa mauqik ciongx zip sniamngg hiongr byy qnaiwdng dergak. E u nng jiongw henrsiong. Id jiarr, u bongkab, snuax uaw .laii vikqin sintew, qud, bah, qapp hueh siwsnuar. Zi jiarr, byy bongkab, dyqiamr qongqig sintew, simx qapp qnuax virr quah qaxx cruir cruir. U bongkab e zucuw. Qinglik soxx bongx :ee, e venr juer jringx, longr, cak, qapp duc. Qinglik soxx knuar :ee, e venr juer siyx qapp juw. Qinglik soxx tniax :ee, e venr juer ______. Qinglik soxx pnri :ee, e venr juer ____. Qinglik soxx damx :ee, e venr juer lxee, giab, jamw, qapp cetdng. Qinglik soxx sniu :ee, e venr juer duirlyc, vuex, jenx, qapp hangx.

Lak jiarr, srux ee qyxvyr e jiyinw okqyw. U jitt xee srux ee giap decc qaucab, limjiongx ee sii, e singx knuar diyc og hongx qra qoktow cuex pnaiw .kir. Sixjiaw ee sinsig virr cuex jnriu kongdiongx, sehkolinx qangr .lyc .laii, duer hongx duirlyc byy qnaiwgak dergak. E u nng jiongw henrsiong. Id jiarr vutqag, h.-hongqongg-q. qik beluan, siwqer jongg longxx byy hiyh. Zi jiarr vutbee, diwqag .diyc .ee longxx si kow, siurbuaa vutjin, cimx cimx ee tongwkow lann zimsiu. U siaa srux e zucuw. Ham' soxx sniu :ee qab, e venr juer derdiamw qapp dniusow. Ham' soxx knuar :ee qab, e venr juer inwjingr ee qniar. Ham' soxx tniax :ee qab, e venr juer dua jiyc, vingx, sxngx, too, qapp bu. Ham' soxx pni :ee qab, e venr juer dua huew-ciax, huew-junn, qapp huew-qnagak. Ham' soxx damx :ee qab, e venr juer dua hohuanr, aicanx, qapp hauw. Ham' soxx bongx :ee qab, e liammix venr dua liammix venr ser, jit zit lairdew cutsir bxan vaiw iarr siw bxan vaiw, liammix pag qycc liammix tanxciyr.

(Shurangama Sutra, Volume 8-11)

"What are the six retributions? Ananda, all living beings create karma with their six consciousnesses. The evil retributions they call down upon themselves come from the six sense organs."

"What are the evil retributions that arise from the six sense organs? The first is the retribution of seeing, which brings an evil result. The karma of seeing intermingles, so that at the time of death one first sees a raging conflagration which fills the ten directions. The deceased one's spiritual consciousness takes flight, but then falls. Riding on a wisp of smoke, it enters the unintermittent hell. There, two kinds of phenomena may occur. The first is clear perception, in which one sees all sorts of evil things. This causes one to experience boundless fear. The second is obscure perception, which is a stillness devoid of seeing. This causes one to experience boundless terror. When the fire that comes from seeing burns the sense of hearing, it becomes cauldrons of boiling water and molten copper. When it burns the breath, it becomes black smoke and purple fumes. When it burns the sense of taste, it becomes scorching hot pellets and molten iron gruel. When it burns the sense of touch, it becomes white-hot embers and glowing coals. When it burns the mind, it becomes sparks of fire that shower everywhere and whip up and inflame the entire realm of space."

"The second is the retribution of hearing, which brings an evil result. The karma of hearing intermingles, and thus at the time of death one first sees gigantic waves that drown the whole world. The deceased one's spiritual consciousness falls into the water and rides the current into the unintermittent hell. There, two kinds of phenomena may occur. One is open hearing, in which it hears all sorts of noise and its essential spirit becomes confused. The other is closed hearing, in which there is a stillness devoid of hearing, and its soul sinks into oblivion. When the waves from hearing flow into the hearing, they become scolding and interrogation. When they flow into the seeing, they become thunder and roaring and evil poisonous vapors. When they flow into the breath, they become rain and fog permeated with poisonous organisms that entirely fill up the body. When they flow into the sense of taste, they become pus and blood and every kind of filth. When they flow into the sense of touch, they become animals and ghosts, and excrement and urine. When they flow into the mind, they become lightning and hail which ravage the heart and soul."

"The third is the retribution of smelling, which brings an evil result. The karma of smelling intermingles, and thus at the time of death one first sees a poisonous vapor that permeates the atmosphere near and far. The deceased one's spiritual consciousness wells up out of the earth and enters the unintermittent hell. There, two kinds of phenomena may occur. One is penetrating smelling, in which one is thoroughly infused with the evil vapors and one's mind becomes distressed. The other is blocked smelling, in which one's breath is cut off and there is no passage, and one lies stifled and suffocating on the ground. When the vapor of smelling invades the breath, it becomes cross-examination and torture. When it invades the seeing, it becomes fire and torches. When it invades the hearing, it becomes sinking and drowning, molten metal and boiling liquids. When it invades the sense of taste, it becomes putrid or rancid foods. When it invades the sense of touch, it becomes the actions of ripping apart and beating to a pulp. It also becomes a huge mountain of flesh which has hundreds and thousands of eyes and which is sucked and fed upon by numberless worms. When it invades the mind, it becomes ashes, pestilent air, and flying sand and gravel which cut the body to ribbons."

"The fourth is the retribution of tasting, which brings an evil result. This karma of tasting intermingles, and thus at the time of death one first sees an iron net ablaze with a raging fire that covers over the entire world. The deceased one's spiritual consciousness passes down through this hanging net, and suspended upside down it enters the unintermittent hell. There, two kinds of phenomena may occur. One is a sucking air which congeals into ice so that it freezes the flesh of his body until it bursts open. The other is a spitting blast of air which spews out a raging fire that roasts his bones and marrow to a crisp. When the tasting of flavors passes through the sense of taste, it becomes what must be acknowledged and what must be endured. When it passes through the seeing, it becomes burning metal and stones. When it passes through the hearing, it becomes sharp weapons and knives. When it passes through the sense of smell, it becomes a vast iron cage that encloses the entire land. When it passes through the sense of touch, it becomes bows and arrows, crossbows, and darts. When it passes through the mind, it becomes flying pieces of molten iron that rain down from out of space."

"The fifth is the retribution of touching, which brings an evil result. The karma of touching intermingles, and thus at the time of death one first sees huge mountains closing in on one from four sides, leaving no path of escape. The deceased one's spiritual consciousness then sees a vast iron city. Fiery snakes and fiery dogs, wolves, lions, ox-headed jail keepers, and horse-headed rakshasas brandishing spears and lances drive it into the iron city toward the unintermittent hell. There, two kinds of phenomena may occur. One is touch that involves coming together, in which mountains come together to squeeze its body until its flesh, bones, and blood are totally dispersed. The other is touch that involves separation, in which knives and swords attack the body, ripping the heart and liver to shreds. When this touching passes through the sensation of touch, it becomes colliding, striking, stabbing, and piercing. When it passes through the seeing, it becomes burning and scorching. When it passes through the hearing, one hears the sounds on the path to the hells, at the gate to the hells, and in the courts of trial. . When it passes through the sense of smell, it becomes enclosures, bags, interrogation, and binding up. When it passes through the sense of taste, it become plowing, pinching, chopping, and severing. When it passes through the mind, it becomes falling, flying, frying, and broiling."

"The sixth is the retribution of thinking, which brings an evil result. The karma of thinking intermingles, and thus at the time of death one first sees a foul wind which devastates the land. The deceased one's spiritual consciousness is blown up into space, and then, spiraling downward, it rides that wind straight into the unintermittent hell. There, two kinds of phenomena may occur. One is extreme confusion, which causes it to be frantic and to race about ceaselessly. The other is not confusion, but rather an acute awareness which causes it to suffer from endless roasting and burning, the extreme pain of which is difficult to bear. When this deviant thought combines with thinking, it becomes locations and places. When it combines with seeing, it becomes inspection and testimonies. When it combines with hearing, it becomes huge crushing rocks, ice and frost, dirt and fog. When it combines with smelling, it becomes a great fiery car, a fiery boat, and a fiery jail. When it combines with tasting, it becomes loud calling, wailing, and regretful weeping. When it combines with touch, it becomes sensations of large and small, where ten thousand births and ten thousands deaths are endured every day, and of lying with one's face to the ground."

(楞嚴經卷第八之11)  

云何六報。阿難！一切眾生六識造業。所招惡報，從六根出。云何惡報從六根出？一者見報，招引惡果。此見業交，則臨終時，先見猛火滿十方界。亡者神識，飛墜乘煙，入無間獄。發明二相。一者明見，則能遍見種種惡物，生無量畏。二者暗見，寂然不見，生無量恐。如是見火。燒聽，能為鑊湯烊銅。燒息，能為黑煙紫焰。燒味，能為焦丸鐵糜。燒觸，能為熱灰爐炭。燒心，能生星火迸灑，煽鼓空界。二者聞報，招引惡果。此聞業交，則臨終時，先見波濤沒溺天地。亡者神識，降注乘流，入無間獄。發明二相。一者開聽。聽種種鬧，精神茅亂。二者閉聽，寂無所聞，幽魄沈沒。如是聞波。注聞，則能為責為詰。注見，則能為雷為吼，為惡毒氣。注息，則能為雨為霧，灑諸毒蟲周滿身體。注味，則能為膿為血，種種雜穢。注觸，則能為畜為鬼，為糞為尿。注意，則能為電為雹，摧碎心魄。三者嗅報，招引惡果。此嗅業交，則臨終時，先見毒氣充塞遠近。亡者神識，從地踴出，入無間獄。發明二相。一者通聞，被諸惡氣熏極心擾。二者塞聞，氣掩不通，悶絕於地。如是嗅氣。沖息，則能為質為履。沖見，則能為火為炬。沖聽，則能為沒為溺，為洋為沸。沖味，則能為餒為爽。沖觸，則能為綻為爛，為大肉山，有百千眼，無量咂食。沖思，則能為灰為瘴，為飛砂瀝擊碎身體。四者味報，招引惡果。此味業交，則臨終時，先見鐵網，猛焰熾烈，周覆世界。亡者神識，下透掛網，倒懸其頭，入無間獄。發明二相。一者吸氣，結成寒冰，凍裂身肉。二者吐氣，飛為猛火，焦爛骨髓。如是嘗味。歷嘗，則能為承為忍。歷見，則能為然金石。歷聽，則能為利兵刃。歷息，則能為大鐵籠，彌覆國土。歷觸，則能為弓為箭為弩為射。歷思，則能為飛熱鐵從空雨下。五者觸報，招引惡果。此觸業交，則臨終時，先見大山四面來合，無復出路。亡者神識，見大鐵城，火蛇火狗，虎狼師子，牛頭獄卒，馬頭羅剎，手執輪茅，驅入城門，向無間獄。發明二相。一者合觸，合山逼體，骨肉血潰。二者離觸，刀劍觸身，心肝屠裂。如是合觸。歷觸。則能為道為觀。為廳為案。歷見。則能為燒為爇。歷聽。則能為撞為擊。為剚為射。歷息。則能為括為袋。為考為縛。歷嘗則能為耕為鉗。為斬為截。歷思則能為墜為飛。為煎為炙。六者思報招引惡果。此思業交。則臨終時。先見惡風吹壞國土。亡者神識。被吹上空。旋落乘風。墮無間獄。發明二相。一者不覺。迷極則荒。奔走不息。二者不迷。覺知則苦。無量煎燒。痛深難忍。如是邪思。結思。則能為方為所。結見。則能為鑒為證。結聽。則能為大合石。為冰為霜。為土為霧。結息。則能為大火車。火船火檻。結嘗。則能為大叫喚。為悔為泣。結觸。則能為大為小。為一日中萬生萬死。為偃為仰。