Shurangama Qingx (sir-29)

Vuddyy qongw, "Liw ee hni-aw qaqi e tniax, ham' srinx qapp cuir u sniaw dirdai? Cuir laii mng dyrliw. Srinx kiw laii niaxsiu. Soxiw qongxx ingqaix jaix m si jit dyrr si lak, m si lak dyrr si jit. Quibuew berdangr qongw liw ee qinkir guanvunw si jit iarr si lak. Ananda liw qaidongx jaix, jitt xee qinkir m si jit iarr m si lak. An' byy ixlaii dyrr kaisiw dendyr lunter. Soxiw dirr uanbuanw dingcingx diongqanx snix cud jit xee lak qingguann girliw. Liw si Srota-apanna, suizenn erdid tangx siau'ngiuu 'lak', iuguann byy dubet 'jit'. Kyxviw taiwhukongx camcab qokk jiongw kiwbut. Kiwbut ee hingtew u jingcax, hukongx ee miaa iarr u jingcax. Qra kiwbut tec driau laii quanknuar hukongx, dyrr qongw hukongx si jit xee ngiu. Hitt xee taiwhukongx anwjnuaw uirdiyhh liw vniwjniaa qangrkuanw iacc byy qangrkuanw? Qyckacc benw qongw qiyr juer 'jit' iacc 'm si jit'. Anxnex liw liauxqaiw lak xee siurr jok'iong ee qinkir iarr si jitt kuanw."

 

(Shurangama Sutra, Volume 4 --29)

The Buddha said, "Your ears hear by themselves? What, then, does that have to do with your body and mouth? And yet you ask about the principles with your mouth, and your body displays veneration. Therefore, you should know that if they are not one, then they are six. And if they are not six, they must be one. But you can’t say that your organs are basically one and six. Ánanda, you should know that these organs are neither one nor six. It is from being upside-down and sinking into involvements throughout time without beginning that the theory of one and six has become established. As a Srota-apanna, you have dissolved the six, but you still have not done away with the one. That is like filling emptiness into differently shaped vessels and then saying that emptiness is whatever shape the vessel is. And then, upon getting rid of the vessels, looking at emptiness and saying it is all the same. How can emptiness become the same or different at your convenience? Even less can you call it ‘One’ or ‘not one.’ You should understand that the six receptive functioning organs are the same way."

(楞嚴經卷第四之29)

 佛言。汝耳自聞。何關身口。口來問義。身起欽承。是故應知非一終六。非六終一。終不汝根元一元六。阿難當知。是根非一非六。由無始來顛倒淪替。故於圓湛一六義生。汝須陀洹。雖得六銷。猶未亡一。如太虛空參合群器。由器形異。名之異空。除器觀空。說空為一。彼太虛空。云何為汝成同不同。何況更名是一非一。則汝了知六受用根。亦復如是。

Shurangama Qingx (sir-28)

Ananda qongw, "Guaw iong hni-aw tniax."

(Shurangama Sutra, Volume 4 --28)

Ánanda said, " I hear it with my ears."

(楞嚴經卷第四之28)

 阿難言我用耳聞。

Shurangama Qingx (sir-27)

Vuddyy qra Ananda qongw, "Liw dnaxx ixqingx did diyc Srota-apanna ee qongqyw, ixqingx dubet samqair jiongwsingx sewqanx soxx qnir laii duanrjuat gihik, mrqycc iauxx m jaix qinkir lairdew an' byy ixlaii dyrr kaisiw jikju qapp snix cud ee hukongx sipkuir. Jiaxee sipkuir rair qingquer siulen jiacc tangx duanrjuat. Hyhongw jitt lairdew snix, druar, venr, bet,_____. Jitmaw liw cniaw quanknuar bogjingg lak qinkir, si jit jiongw iacc lak jiongw? Ananda, narr qongw jit jiongw, hni anwjnuaw berdangr knuar, bagjiux anwjnuaw berdangr tniax, tauu anwjnuaw berdangr qniaa, kax anwjnuaw berdangr qongw? Narr jitt lak qinkir quatding si lak jiongw. Kyxviw guaw qinaxzit dirr jitt xee huathue qra liw suan'iongg bibiau ee huatmngg. Liw ee lak qinkir dycc jit xee laii niaxsiu?"

(Shurangama Sutra, Volume 4 --27)

The Buddha told Ánanda, "You have already obtained the fruition of a Srota-apanna. You have already put an end to the view-delusions that living beings in the three realms possess, but you do not yet know that your organs have accumulated habits that are without beginning. The severing of these habits must be done through cultivation. Including the numerous subtleties of their arising, dwelling, changing, and ceasing. You should now contemplate the six organs further: are they one or six? Ánanda, if you say they are one, why can’t the ears see? Why can’t the eyes hear? Why can’t the head walk? Why can’t the feet talk? If the six organs are definitely six, then as I now explain this subtle, wonderful Dharma-door for you in this assembly, which of your six organs is receiving it?"

(楞嚴經卷第四之27)

佛告阿難。汝今已得須陀洹果。已滅三界眾生世間見所斷惑。然猶未知根中積生無始虛習。彼習要因修所斷得。何況此中生住異滅。分劑頭數。今汝且觀現前六根。為一為六。阿難。若言一者。耳何不見。目何不聞。頭奚不履。足奚無語。若此六根決定成六。如我今會。與汝宣揚微妙法門。汝之六根。誰來領受。

Shurangama Qingx (sir-26)

Ananda qra Vuddyy qongw, "Sewjunx, anwjnuaw qongw giglauu an' jit xee mngg cimzip erdangr hro lak xee qinkir jidsii cingjing?"

(Shurangama Sutra, Volume 4 --26)

Ánanda said to the Buddha, "World Honored One, how do we oppose the flow, enter deeply into one door, and cause the six organs to simultaneously become pure?"

(楞嚴經卷第四之26)

 阿難白佛言。世尊。云何逆流深入一門。能令六根一時清淨。

  

Shurangama Qingx (sir-25)

"Ananda, liw jitmaw beh gik snex-siw giogbong ee laujuiw, diyhh dngw kir kingqiur laujuiw ee qintauu, qaur qaxx byy snix byy bet ee qingxqair. Qaidongx qiamxgiam jitt lak xee siurr jok'iong ee qinkir, knuar dycc jit xee si hap, dycc jit xee si lii; dycc jit xee cimx, dycc jit xee cenw; dycc jit xee uanbuanw tongdat, dycc jit xee byy uanbuanw tongdat. Narr erdangr dirr jiax liauxgno uanbuanw tongdat ee qinguann, diwsuw an' byy ixlaii jit kaisiw dyrr bongrsiongw qauqnaa ee giabjer-laujuiw dywlauu, tangx ijiauww uanbuanw tongdat qapp byy uanbuanw tongdat ee qinguann, dagg zit qiapsor qavue siauqiamw. Guaw dnaxx qra jitt lak xee cingjing uanbuanw bingqngx guanvunw ee qongdig uanvi henxhen. Sowliong dyrr si cincniu anxnex. Suijai liw jimjiog diksuanw jit xee e tangx zip .kir .ee. Guaw qaidongx laii kexhuad bingvik hro liw jingjinr. Sibhongx Zulaii dirr jap-veh qxair it'id siuhing, itjin did diyc uanbuanw busiong potee. Dirr hitt diongqanx iarr byy hyw-baiw ee jingcax. Mrqyxx liw dirr erdew kacc cax ee qaiqib, iauxx berdangr dirr hitt diongqanx uanbuanw jurjai diwhui. Soxiw guaw suan'iongg, hro liw dandanx an' jit xee mngg cimzip. Zip jit xee mngg liauw byy bongrsiongw. Hitt lak xee qakdix ee qinkir jidsiqanx iarr cingjing ar."

(Shurangama Sutra, Volume 4 --25)

"Ánanda, now you wish to oppose the flow of desire that leads to birth and death. You should turn back the flow of the organs to reach a state of neither arising nor ceasing. You should investigate all of the six functioning organs to see which are uniting, which are isolated, which are deep, which are shallow, which will penetrate perfectly, and which are not perfect. If you can realize which organ penetrates perfectly, you can thereupon reverse the flow of its beginning-less involvement in false karma and follow that to perfect penetration. The difference between that and an organ which is not perfect is like the difference between a day and an eon. I have now revealed to you the fundamental efficacy of the tranquil perfect brightness of these six. This is what the numbers are. It is up to you to select which one to enter. I will explain more to aid your progress in that. The Thus Come Ones of the ten directions, cultivating by means of one or another of the eighteen realms, attained perfect, unsurpassed Bodhi. For them, any of those eighteen were generally adequate. But you are at an inferior level and are not yet able to perfect comfortable wisdom among them. Therefore, I shall give you an explanation, so that you will be able to enter deeply into the door. Enter one without falseness, and the six sense organs will be simultaneously pure.”

(楞嚴經卷第四之25)

阿難。汝今欲逆生死欲流。返窮流根。至不生滅。當驗此等六受用根。誰合誰離。誰深誰淺。誰為圓通。誰不圓滿。若能於此悟圓通根。逆彼無始織妄業流。得循圓通。與不圓根。日劫相倍。我今備顯六湛圓明。本所功德。數量如是。隨汝詳擇其可入者。吾當發明。令汝增進。十方如來。於十八界一一修行。皆得圓滿無上菩提。於其中間。亦無優劣。但汝下劣。未能於中圓自在慧。故我宣揚。令汝但於一門深入。入一無妄。彼六知根。一時清淨。

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。