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。

Shurangama Qingx (veh-9)

"Ananda! Itcer sewqanx snesiw siy’ suar, snex si duer sibquanr, siw si suii venwcenx decc liujuanw. Limjiongx ee sii, siykir iauxx bue siar srinx li, itsingx ee sxen qapp og qangrsii henxhen, iamr siw sun snex, jitt nng jiongw sibkir siy’ qauqnaa.

Juan'id dirr sniu :ee dyrr e vuex, vitdnia sringx kir tnidingw. Decc vuex ee simlai narr u hokkir, diwhui, qapp cingjing ee guan, jurzenn simx kuix, tangx qnir diyc sibhongx ee Vut qapp itcer jingrtow, suii guan ongxsingx.

Jxingg viw sniu kacc jiyw :ee vuex be hng, dyrr juer vuesenx, dua lat quixongg, huihingg iarcex, iacc derhingg rakshasa, dirr Sir Tniqair iulik, soxx kir longxx byy jiongwgai. Qidiongx u sxen-guan qapp sxen-simx :ee narr horcii gnoxhuad, iacc horcii qimwqair, duisuii ciqair ee langg, iacc siuxho sinn-jxiur, duisuii liam jxiur :ee, iacc siuxho sendnia, hro inx siuhing zimxnai ee Hxuad, jiaxee langg tangx diamr dirr Zulaii jyrui erdew.

Jxingg qapp sniu vnii je, byy vuex tnix iarr byy duirlyc, dirr zinqanx cutsir. Susiongw ee qongbingg diwsuw congbingg, jingqamw ee oamr diwsuw hunrdun. 

Jxingg kacc je quer sniu, duirlyc jyr jingsnex, jxingg dang juer u mox :ee, jxingg kinx juer u uxmoo :ee.

Cid hunx jxingg snax hunx sniu, e dimm lyc juixlunn, snex dirr huew lairdew, sriu zet krir qapp bingw huew, iacc juer iaux qxuiw, dniardnia virr huew siyx, lenrr juiw dy' tangx qra sionghai, byy jiac byy limx, qingquer vaccingx qiab.

Qauw hunx jxingg jit hunx sniu, e duirlyc qycc crngx quer huexlunn, srinx zip kir hongx qapp huew ee qauqair, kinx :ee ongxsingx kir u qnaiwdng dergak, dang :ee ongxsingx kir byy qnaiwdngw dergak. Dandanx u jxingg diyrr dimm lyc Avici Dergak. Narr dimlunn ee simdiongx u huixvongr Dairsing, pywhuai Vut ee qimwqair, luanrsuw suathuad, tamqiuu sinwjiaw ee vowsix, lamrsamw kir sriu langg' ee qiongqingr, huan go hinggik jap dang jue, e ongxsingx kir sibhongx Avici Dergak. Jiaxee og giap suizenn qaqi jyr did laii, jiongwsingx qang giap hunlui, u inx qinguann sanxsingx ee soxjai.

Ananda! Jiaxee longxx si jiongwsingx qaqi ee giabvyr soxx qamxingr, jy jap jiongw sibkir ee xinx, sriu lak jiongw sna' qauqnaa ee qyxvyr.

(Shurangama Sutra, Volume 8-9)

"Ananda, all beings in the world are caught up in the continuity of birth and death. Birth happens because of their habitual tendencies; death results inflow and change. When they are on the verge of dying, but when the final warmth has not left their bodies, all the good and evil they have done in that life suddenly and simultaneously manifest. They experience the intermingling of two habits: an abhorrence of death and an attraction to life."

"Endowed solely with thought, they will fly and can certainly be reborn in the heavens. If fly into the heart, with blessings and wisdom, as well as pure vows, then their hearts will spontaneously open and they will see the Buddhas of the ten directions and all their pure lands and they will be reborn in whichever one they wish."

"When they have more thought than emotion, they are not quite as ethereal and so they become flying immortals, great mighty ghost kings, space traveling-yakshas, or earth-traveling rakshasas who roam the Heaven of the Four Kings, going where they please without obstruction. Among them may be some with good vows and good hearts who will protect and uphold my dharma. Perhaps they protect the pure precepts by following and supporting those who hold precepts. Perhaps they protect holy mantras by following and supporting those who hold mantras. Perhaps they protect those who practice Dhyana Samadhi so they can cultivate Dharma-Ksanti(forbearance)s. These beings will be close to the Tathagata beneath his seat."

"When their thought and emotion are of equal proportions, they neither fly nor fall, but are born in the human realm, where the brightness of thought leads to intelligence and the darkness of emotion leads to dullness."

"When they have more emotion than thought, they enter the animal realm. With heavier emotion, they become fur-bearing beasts; with lighter emotion, they become winged creatures."

"When they have seventy percent emotion and thirty percent thought, they fall beneath the wheel of water and are bordering on the wheel of fire, where they experience the full force of the raging blaze. In the bodies of hungry ghosts, they are constantly burned to a crisp. Even water harms them, and they have nothing to eat or drink for hundreds of thousands of eons."

"When they have ninety percent emotion and ten percent thought, they fall through the wheel of fire until their bodies enter a region where wind and fire interact. With lighter emotion they are born in the intermittent hell; with heavier emotion they are born in the unintermittent hell. When they are possessed entirely of emotion, they sink into the Avici Hell. If in their minds they slander the Mahayana, defame the Buddha's pure precepts, irrationally speak dharma, are greedy for offerings from the faithful, recklessly accept the respect of others, commit the five rebellious acts and the ten major offenses, then they are further reborn in Avici Hell throughout the ten directions. Although one receives one's due according to the evil karma one has created, a group can undergo an identical lot, and there are definite places where it occurs."

"Ananda, it all comes from the karmic responses which living beings themselves invoke. They create ten habitual causes and undergo six interacting retributions. 

(楞嚴經卷第八之9)  

阿難！一切世間生死相續，生從順習，死從變流。臨命終時，未捨暖觸，一生善惡俱時頓現，死逆生順，二習相交。純想即飛，必生天上。若飛心中，兼福兼慧，及與淨願，自然心開，見十方佛，一切淨土，隨願往生。情少想多，輕舉非遠。即為飛仙，大力鬼王、飛行夜叉、地行羅剎、遊於四天，所去無礙。其中若有善願善心，護持我法。或護禁戒，隨持戒人。或護神咒，隨持咒者。或護禪定，保綏法忍。是等親住如來座下。情想均等，不飛不墜，生於人間。想明斯聰，情幽斯鈍。情多想少，流入橫生，重為毛群，輕為羽族。七情三想，沈下水輪，生於火際，受氣猛火，身為餓鬼，常被焚燒，水能害己，無食無飲，經百千劫。九情一想，下洞火輪，身入風火二交過地，輕生有間，重生無間，二種地獄。純情即沈入阿鼻獄。若沈心中有謗大乘，毀佛禁戒，誑妄說法，虛貪信施，濫膺恭敬，五逆十重，更生十方阿鼻地獄。循造惡業，雖則自招。眾同分中，兼有元地。阿難！此等皆是彼諸眾生自業所感，造十習因，受六交報。

Shurangama Qingx (veh-8)

Vuddyy qra Ananda qongw, “Jitt xee bunrdee mng kiw jin' hyw. Zuhyy suxx jiongwsingx uanxlii siaog ee qenwsig, liw dnaxx jimjiog tniax, guaw uirr linw qaixsuad.”

Ananda! Itcer jiongwsingx guanvunw sidjai si cingjing. In'ui inx u bongrsiongw suar laii snix cud bongrsiongw ee sibkir. Incuw hunx jyr lairdew bin qapp guarkauw bin.

Ananda! Lairdew bin diyrr si jiongwsingx lairbin ee hunvetsimx. In'ui jiongxjiongw iogbong huad kiw hubuu ee jxingg. Jxingg dunxjig byy hiyh, dyrr e snix iogbong ee juiw. Soxiw jiongwsingx sniu diyc cnecaux, cuir-lai dyrr e qig cuiwnua. Sniu diyc siw .kir ee bxow langg, bylun linsiyh iacc uanwhun, inx ee bagjiux-lai bagsaiw dni. Tamx jaii qriuu vyw, simx snix cud tam’air ee nxua, inx qui' sinkux qngzun. Simx jipdiok imhing, lamluw ee singwkiwquanx jurzenn e cud juiw. Ananda! Jiongxjiongw iogbong suizenn u caved, liujuanw ee qad siy' qangg. Sipdamm sringx be kiw .laii, juerzenn dyrr e duirlyc. Jex qiyr juer lairdew bin.

Ananda! Guarkauw bin diyrr si jiongwsingx guarbin ee hunvetsimx. In’ui jiongxjiogw ngwbang qapp giongxbo e snix cud bongrsiongw. Bongrsiongw dunxjig byy hiyh e snix cud hiongr quann ee krir. Soxiw jiongwsingx simx u cisiuw qimwqair :ee, qui' sinkux longxx kinsangx. Simx u cisiuw jxiur-inr :ee, bagsinn e henxhen ing'uix qapp qending. Simlai  sniu beh kir tnidingw, bangrsiongw e vuex. Simx liam vudqog, sinsingr ee qingxsiong dyrr e puhen. Hogsai senrdiwsig :ee, knuar qaqi ee sniwmia kacc kinx. Ananda! Jiongxjiongw soxx sniu :ee suizenn u caved, kinx qaxx tangx singquann si siy' qangg. Vuex quann byy dimm, jurzenn tangx ciauuat itcer. Jex qiyr juer guarkauw bin.

(Shurangama Sutra, Volume 8-8)

The Buddha said to Ananda, "What a good question! You want to keep all living beings from adopting deviant views. You should listen attentively now and I will explain this matter for you."

"Actually, Ananda, all beings are fundamentally true and pure, but because of their false views they give rise to the falseness of habits, which are divided into an internal aspect and an external aspect."

"Ananda, the internal aspect refers to what occurs inside living beings. Because of love and defilement, they produce the falseness of emotions. When these emotions accumulate without cease, they can create the fluids of love. That is why living beings' mouths water when they think about delicious food. When they think about a deceased person, either with fondness or with anger, tears will flow from their eyes. When they are greedy for wealth, a current of lust will course through their hearts and their skin will become lustrous. When their minds dwell on lustful conduct, spontaneous secretions will come from the male or female organ. Ananda, although the kinds of love differ, their flow and formation is the same. With this moisture, one cannot ascend, but will naturally fall. This is called the Internal Aspect."

"Ananda, the External Aspect refers to what happens outside living beings. Because of longing and yearning, they give rise to fantasies. When these fantasies persist without cease, they can create an uplifting energy. That is why when living beings uphold the precepts in their minds, their bodies will be buoyant and feel light and clear. When they uphold mantra seals in their minds, they will command a heroic and resolute perspective. When they have the desire in their minds to be born in the heavens, in their dreams they will have thoughts of flying and ascending. When they cherish the Buddhalands in their minds, then the sagely realms will appear in a shimmering vision, and they will serve the good and wise advisors with little thought for their own lives. Ananda, although the thought varies, the lightness and uplifting is the same. With flight and ascension, one will not sink, but will naturally become transcendent. This is called the External Aspect."

(楞嚴經卷第八之8)  

佛告阿難！快哉此問。令諸眾生不入邪見。汝今諦聽。當為汝說。阿難！一切眾生實本真淨。因彼妄見，有妄習生。因此分開內分外分。阿難！內分即是眾生分內。因諸愛染，發起妄情。情積不休，能生愛水。是故眾生，心憶珍羞，口中水出。心憶前人，或憐或恨，目中淚盈。貪求財寶，心發愛涎，舉體光潤。心著行淫，男女二根，自然流液。阿難！諸愛雖別，流結是同。潤濕不升，自然從墜。此名內分。阿難！外分即是眾生分外。因諸渴仰，發明虛想。想積不休能生勝氣。是故眾生，心持禁戒，舉身輕清。心持咒印，顧盼雄毅。心欲生天，夢想飛舉。心存佛國，聖境冥現。事善知識，自輕身命。阿難！諸想雖別，輕舉是同。飛動不沈，自然超越。此名外分。

Shurangama Qingx (veh-7)

Jiaxee ue qongw liauw, hitt sijun Ananda qapp jingwlangg did diyc Zulaii kaisi viwbit sim'inr Patra, qycc tniax diyc jitt vxo qingx ee ywgi qapp bingbok. Inx dunwgo Dhyana, siuhing jinr qaur singwui, duiww bibiau dyrliw ee liauxqaiw qyckacc jingqax, simx ee quawlu longxx dnia .kir.

Samqair siusimx liogpinw biser ee huanlyw dubet, Ananda an’ jyrui vreh kiw, duiww Vuddyy ee kax dingxlew, habjiongw qiongqingr duiww Vuddyy qongw, “Dua uidig ee Sewjunx, juvix ee imsniax byy ziakamr, gauu tauxkuix jiongwsingx cimx cimx biser ee gihik, hro guanw qimzit srinx-simx kuaiwlok, did diyc dua lirig. Sewjunx! Jitt xee bibiau, qongbingg, jinsit, qycc cingjing ee simx, vunxlaii cuwcur uantongx. Zucuw simrjiww dairde ee cauxbok, e dinxdang ee singlingg, vunw dyrr u jinzuu ee jursingr, iarr dyrr si Zulaii sxingg Vut ee jinx tew. Vut-tew jinsit, anwjnuaw qycc u dergak, iaux qxuiw, jingsnix, asura, langg, qapp tenzinn jitt liogdy? Sewjunx. Jitt liogdy vunxlaii dyrr u? Iacc si jiongwsingx bongrsiongw ee sibkir snix .cud .laii .ee?

Sewjunx. Kyxviw Vyw Lenhuex Pangx Bikuni u sriu posad-qaiwlut, sudexha u im'iok ee hing'uii, qycc luanrsuw qongw, qongxx qnia’imm byy taii byy tautec, byy giabvyr. Qongw jiaxee ue liauw, ix ee imho singx snix cud dua bingw huew, zen’au bingw huew jit jad quer jit jad decc siyx, duirlyc qaur Byy Qnaiwdng Dergak. Qycc u Liulii Dairongg qapp Sxen-Cnxix Bikiu jitt nng langg. Liulii Ongg sathai Gautama Jok. Sxen-Cnxix luanrsuw qongw, qongxx itcer hxuad si kangx :ee. Inx longxx ham zip Avici Dergak. Jiaxee dergak si u qowding ee soxjai? Iacc si qokk langg jyrgiap jurzenn snix .cud .laii, qokk langg kir singsiu? Dna’ brang dairjuu kaikew jiongwsingx ee budix, hro itcer ciqair jiongwsingx tniax diyc quatding ee ywgi, hnuahiw hongrdair, qinxsin, qyqed, be huanrjue."

(Shurangama Sutra, Volume 8-7)

After that was said, Ananda and all in the great assembly immediately received the Tathagata's instruction in the secret seal, the meaning of Patra, and heard these names for the complete meaning of this Sutra. They were suddenly enlightened to Dhyana, advanced in their cultivation to the sagely position, and increased their understanding of the wonderful principle. Their minds were focused and serene.

Ananda cut off and cast aside six sections of subtle afflictions in his cultivation of the mind in the Triple Realm. He arose from his seat, bowed at the Buddha's feet, places his palms together respectfully, and said to the Buddha, "The Great, mighty and Virtuous Bhagavan, whose compassionate sound knows no limit, has well instructed beings as to their extremely subtle submersion in delusion and has caused me on this day to become blissful in body and mind and to obtain enormous benefit. Bhagavan, if the wonderful brightness of this truly pure and wonderful mind is basically all-pervading, then everything on the great earth, including the grasses and trees, the wriggling worms and tiny forms of life are originally True Suchness and are themselves the Tathagata- true embodiments of Buddhahood. Since the Buddhas' embodiments are true and real, how can there also be hells, hungry ghosts, animals, asuras, humans, gods, and other paths of rebirth? Bhagavan, do these paths exist naturally of themselves, or are they created by beings' falseness and habits?

"Bhagavan, the Bhikshuni Precious Lotus Fragrance, for example, received the Bodhisattva Precepts and then indulged in lustful desire, recklessly saying that sexual acts did not involve killing or stealing and they carried no karmic retribution. But after saying that, her female organs caught fire, and then the raging blaze spread throughout all her joints as she fell into the Unintermittent Hell alive. And there were the Mighty King Crystal and the Bhikshu Good Stars. Crystal exterminated the Gautama clan and Good Stars recklessly said that all dharmas are empty. They both sank into the Unintermittent Hell alive. Are these hells fixed places, or do they arise spontaneously? Is it that each individual undergoes whatever kind of karma he or she creates? I only hope the Buddha will be compassionate and instruct those of us who do not understand this. May he cause all beings who uphold the precepts to receive this definitive instruction with joyful respect upon hearing it and be careful not to transgress it."

(楞嚴經卷第八之7)  

說是語已。即時阿難及諸大眾，得蒙如來開示密印般怛羅義。兼聞此經了義名目。頓悟禪那修進聖位。增上妙理，心慮虛凝。斷除三界修心六品微細煩惱。即從座起，頂禮佛足，合掌恭敬而白佛言：大威德世尊。慈音無遮。善開眾生微細沈惑。令我今日身心快然，得大饒益。世尊！若此妙明真淨妙心，本來遍圓。如是乃至大地草木，蠕動含靈，本元真如，即是如來成佛真體。佛體真實，云何復有地獄、餓鬼、畜生、修羅、人、天、等道。世尊。此道為復本來自有？為是眾生妄習生起？世尊。如寶蓮香比丘尼，持菩薩戒，私行淫欲。妄言行淫，非殺非偷，無有業報。發是語已，先於女根生大猛火，後於節節猛火燒然，墮無間獄。琉璃大王，善星比丘。琉璃為誅瞿曇族姓。善星妄說一切法空。生身陷入阿鼻地獄。此諸地獄，為有定處？為復自然？彼彼發業，各各私受。惟垂大慈，開發童蒙。令諸一切持戒眾生，聞決定義，歡喜頂戴，謹潔無犯。

Shurangama Qingx (veh-6)

"Ananda! Inx longxx in'ui jitt snax jiongw jinjinr, jiacc tangx singjiu go-jap-go xui jinx potee-lo. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua ee quansniu qiyr jyr siaa quansniu."

Hitt sii, Manjushri Hxuad Ongjuw dirr dairjiongr lairdew an’ jyrui vreh kiw, duiww Vut ee kax dingxle liauw duiww Vuddyy qongw, “Qaidongx qra jitt vxo qingx qiyr juer sniaxmih miaa? Guaw qapp jiongwsingx zuhyy hongrqaur qapp cisiuw?”

Vuddyy qra Manjushri qongw, “Jitt vxo qingx qiyr juer Dua Vut Sitata-Patra, Busiong Vyxinr, Sibhongx Zulaii Cingjing Haiw-Ganw.

Iarr qiyr juer Qiuwho Cinlangg ee In'iuu, dortuad Ananda ixqip jitt xee huathue lairdew u bikuni ee tensingr :ee, hro inx did diyc potesimx, zip venwdix ee haiw.

Iarr qiyr juer Zulaii Viwbit ee Inde, Siuhing Jingwdy.

Iarr qiyr juer Qongxdai Bibiau Lenhuex Ongg, Sibhongx Vut ee Laurbuw ee  Dharani Jxiur.

Iarr qiyr juer Juiw Puah Taukag Jniuqur, Jiongww Posad Banrhingg Tauu Shurangama.

Linw qaidongx hongrqaur qapp cisiuw.”

(Shurangama Sutra, Volume 8-6)

“Ananda, because they put to use the three means of advancement throughout all of them, they are well able to accomplish the fifty-five stages of the True Bodhi Path"This manner of contemplation is called proper contemplation. Contemplation other than this is called deviant contemplation."

Then Dharma Prince Manjushri arose from his seat, and in the midst of the assembly he bowed at the Buddha's feet and said to the Buddha, "What is the name of this Sutra and how should we and all beings uphold it?"

The Buddha told Manjushri, "This Sutra is called the Crown of Great Buddha, Sitata-Patra, the Unsurpassed Precious Seal and Pure, Clear, Ocean-like Eye of the Tathagatas of the Ten Directions."

"It is also called The Cause for Saving a Relative, the Rescue of Ananda and the Bhikshuni Nature, and the Attaining of the Bodhi-Heart and Entry into the Sea of Pervasive Knowledge."

"It is also called The Tathagatas' Secret Cause of Cultivation that Brings Certification to the Complete Meaning."

"It is also called The Great Expansive Means, the Wonderful Lotus Flower King, the Dharani Mantra which is the Mother of all Buddhas of the Ten Directions."

"It is also called The Foremost Shurangama, Sections and Phrases for Anointing the Crown of the Head, and All Bodhisattvas' Myriad Practices."

"Thus should you respectfully uphold it."

(楞嚴經卷第八之6)  

阿難！如是皆以三增進故，善能成就五十五位真菩提路。作是觀者，名為正觀。若他觀者，名為邪觀。爾時文殊師利法王子，在大眾中，即從座起，頂禮佛足而白佛言：當何名是經？我及眾生云何奉持？佛告文殊師利。是經名大佛頂悉怛多般怛羅無上寶印，十方如來清淨海眼。亦名救護親因，度脫阿難，及此會中性比丘尼，得菩提心，入遍知海。亦名如來密因修證了義。亦名大方廣妙蓮華王十方佛母陀羅尼咒。亦名灌頂章句，諸菩薩萬行首楞嚴。汝當奉持。

Shurangama Qingx (veh-5)

“Ananda! Jiaxee senrlamjuw dirr dua potee did diyc tongdat, qakgo diyc uantongx ee Zulaii, drat qaur Vut ee qingxqair. Jex qiyr juer Hnuahiw ee De.

U ca'ngi :ee ionghap juer qangrkuanw. Siysiangg :ee iarr byy .kir. Jex qiyr juer Lacsab Lirkuix ee De.

Qik cingjing dyrr snix cud qongwbingg. Jex qiyr juer Huad Qngx ee De.

Qik qongbingg, qakdix uanbuanw. Jex qiyr juer Diwhui Iamrzet ee De.

Itcer qangg iacc byy qangg longxx byy junjai. Jex qiyr juer Lann Ngiaa .Quer ee De.

Buuii jinzuu ee vungxsingr cingjing, qongbingg lorcud. Jex qiyr juer Henxhen ee De.

Qaur jinzuu ee venqair qiyr juer Uanxhingg ee De.

Jit xee jinzuu ee simx qiyr juer Byy Dinxdang ee De.

Jinzuu snix cud qong'iong qiyr juer Sxen Diwhui ee De.

Ananda! Jiaxee posad, an’ jiax liauxau, siuhing uansingg, qongdig uanbuanw, soxiw jitt xee de qiyr juer Siuhing.

Juvix cincniu bibiau ee hunn, diwimr liappuann ee haiw. Jex qiyr juer Hxuad-Hunn ee De.

Zulaii giglauu, Posad sunrlauu laii qaur, zip qakgo ee qauqair. Jex qiyr juer Vnii Qakgo.

Ananda! An’ Dax Diwhui ee Simx qaur Vnii Qakgo liauxau, jitt xee qakgo duxx duw did diyc Qimqongx Simx cocox Dax Diwhui ee de. Zucuw qingquer jap-zi xee dansor qapp hoksor ee qingxqair,  jiacc tangx qaur bibiau qakdix ee qiuwqingr, singjiu busiong ee dy. Jiaxee jiongxjiongw qingxqair, longxx ixx Qimqongx quancad kyxviw huanwingw jyr  jap jiongw cimx ee piwzi. Dirr samata  lairdew, iong jiongww Zulaii ee Vipasiana, cingjin siuhing qapp jingwgo, jiamrjiam jiauww cuwde cimzip.

(Shurangama Sutra, Volume 8-5)

"Ananda, these good men have successfully penetrated through to Great Bodhi. Their enlightenment reaches through to the Tathagatas'. They have fathomed the state of Buddhahood. That is called the Ground of Happiness.

"The differences enter into identity; even the notion of identity is gone. That is called the Ground of Leaving Filth.

"At the point of ultimate purity, brightness comes forth. That is called the Ground of Emitting Light.

"When the brightness becomes ultimate, enlightenment is full. That is called the Ground of Blazing Wisdom.

"No identity or difference can be attained. That is called the Ground of Invincibility.'

"With unconditioned True Suchness, the nature is spotless, and brightness is revealed. That is called the Ground of Manifestation.

"Coming to the farthest limits of True Suchness is called the Ground of Traveling Far.

"The single mind of True Suchness is called the Ground of Immovability.

"Bringing forth the function of True Suchness is called the Ground of Good Wisdom.

"Ananda, all Bodhisattvas beyond this point have completed their cultivation and have perfected their merit and virtue, and so this Ground is called the Level of Cultivation.

"Then a wonderful cloud of compassion hovers over the Sea of Nirvana. That is called 'the Ground of the Dharma Cloud.

"The Tathagatas counter the flow as the Bodhisattvas thus reach this point through compliance with practice. Their enlightenment is about to meet that of the Buddhas; it is therefore called Equal Enlightenment.

"Ananda, the enlightenment which encompasses the Mind of Dry Wisdom through to the culmination of Equal Enlightenment is awakening within the Varja Mind. That constitutes the Level of Initial Dry Wisdom. Thus there are totals of twelve single and grouped levels. At last they reach Wonderful Enlightenment and accomplish the Unsurpassed Way. At all these levels they use vajra contemplation of Ten Profound Analogies for the ways in which things are like an illusion. In Shamatha they use the Tathagatas' Vipashyana to cultivate them purely, to be certified to them, and to gradually enter them more and more deeply. 

(楞嚴經卷第八之5)  

阿難！是善男子，於大菩提善得通達，覺通如來，盡佛境界。名歡喜地。異性入同，同性亦滅。名離垢地。淨極明生，名發光地。明極覺滿，名焰慧地。一切同異所不能至，名難勝地。無為真如性淨明露，名現前地。盡真如際，名遠行地。一真如心，名不動地。發真如用，名善慧地。阿難！是諸菩薩，從此已往，修習畢功，功德圓滿。亦自此地名修習位。慈陰妙雲覆涅槃海，名法雲地。如來逆流，如是菩薩順行而至，覺際入交。名為等覺。阿難！從乾慧心至等覺已，是覺始獲金剛心中初乾慧地。如是重重單復十二，方盡妙覺，成無上道。是種種地，皆以金剛觀察如幻十種深喻。奢摩他中，用諸如來毗婆舍那，清淨修證，漸次深入。

Shurangama Qingx (veh-4)

"Ananda! Jiaxee senrlamjuw sintongx uanbuanw, Vut ee su singjiu. Inx sunqed qycc jinsit, ham' soxu ee duwdauw qapp jailan uanxlii. Inx dro jiongwsingx, byy qra liahjunw decc qa'ngg  dro. Inx huehiongr buuii ee simx, hiongr liappuann ee lo. Jex qiyr juer Qiuwho Itcer Jiongwsingx, Li Jiongwsingx Siongwtew ee Huehiongr.

E pnaiw :ee hro pnaiw, qaix hunlii :ee ham' ix li hng hng. Jex qiyr juer Byy Sunxhai ee Huehiongr.

U qakgno ee vunxsingr jin' ywbiau, qakdix ham' Vut vnijee. Jex qiyr juer Ham' Itcer Vut Vingdingw ee Huehiongr.

Jingbingg qycc jinsit ee simx huad qngx, jancur kyxviw Vut ee jancur. Jex qiyr juer Qaur Soxu Soxjai ee Huehiongr.

Sewqair qapp Zulii horsiongx kansiap, byy zimrhyy quawgai. Jex qiyr juer Byy Qigtauu ee Qongdig Vyxjongr ee Huehiongr.

Ham' Vut qang jancur, dirr hitt xee jancur lairdew qenww jyr longxx snix cingjing ee xinx. Ixx xinx huathuix, cuhiongr liappuann ee dy. Jex qyr juer Suisun Vingdingw Senrqinx ee Huehiongr.

Jinsit ee qinx qacc ixx singjiu, sibhongx jiongwsingx longxx dirr gnoxvunxsingr. Singr uanbuanw singjiu, jiongwsingx byy jit xee sitbee. Jex qiyr juer Suisun Vingdingw Quanx Itcer Jiongwsingx ee Huehiongr.

Uaw itcer hxuad, lii itcer siongwtew. Uaw qapp lii, nng hxang longxx busow jipdiok. Jex qiyr jeur Jinzuu Siongwtew ee Huehiongr.

Did diyc jinsit ee simsingr, sibhongx byy jiongwgai. Jex qiyr juer Byy Sokvak U Qaixtuad ee Huehiongr.

Jursingr ee qongdig uanbuanw, huatqair jinrqaix byy .kir. Jex qiyr juer Huatqair Buliong ee Huehiongr.

Ananda! Jiaxee senrlamjuw sir-jap-id simx longxx cingjing liauxau, suar .lyc singjiu sir jiongw bibiau ee jorhingg.

Dyrr si ixx Vut ee qakdix hro qaqi ee simx laii ing, dirr decbeh snix cud iauxx bue snix .cud ee sii, kyxviw jngr huew beh siyx caa. Jex qiyr juer Siyly ee De.

Qycc ixx qaqi ee simx qniaa Vut soxx qniaa :ee, cincniu beh uaw qycc byy uaw. Kyxviw vreh quann snuax, srinx zip kir hukongx, erkax u siyxkuaw jiongwgai. Jex qiyr juer Dingxbin ee De.

Simx qapp Vut qangrkuanw, u did diyc diongdy. Kyxviw duiww su qapp langg u zimxnai, byy kngr lehh iarr byy henxcud. Jex qiyr juer Zimw ee De.

Sowliong qapp qaiwhan siaubet, dyrr byy qakdix iacc diongdy jitt nng hxang bingbok. Jex qiyr juer Sewqair Derr Id De.

(Shurangama Sutra, Volume 8-4)

"Ananda, when these good men replete with spiritual penetrations have done the Buddha's work and are totally pure and absolutely true, they can remain distant from obstacles and calamities. Then they take beings across without being attached to the idea of taking them across. They direct the unconditioned mind toward the path of Nirvana. That is called the Transference of Saving and Protecting Living Beings, while apart from the Appearance of Living Beings.

"Destroying what should be destroyed and remaining far removed from what should be left behind is called the Transference of Indestructibility.

"Fundamental Enlightenment is profound indeed, an enlightenment on a level with the Buddhas' enlightenment. That is called the Transference of Sameness with All Buddhas.

"When absolute truth is discovered, their level is like the level of Buddhas. That is called the Transference of Reaching all Places.

"Worlds and Tathagatas include one another without any obstruction. That is called the Transference of a Treasury of Inexhaustible Merit and Virtue.

"Since their level is like the Buddhas', each and every cause they create at that level is pure. Based on the dispersing of such causes, they go straight down the path to Nirvana. That is called the Transference of the Good Roots of Following what is Basically Identical.

"When true roots are set down, then all beings in the ten directions are my own nature. Not a single being is lost, as this nature is successfully perfected. That is called the Transference of Following the Impartial Contemplation of all Beings.

"Being identical with all dharmas yet apart from all phenomena, they are not attached to either the identity or the separation. That is called the Transference of the Appearance of True Suchness.

"That which is thus is truly obtained, and there is no obstruction throughout the ten directions. That is called the Transference of Unfettered Liberation.

"When the virtue of the nature is perfectly realized, the boundaries of the Dharma Realm are destroyed. That is called the Transference of the Limitlessness of the Dharma Realm.

"Ananda, when these good men have completely purified these forty-one minds, they further accomplish Four Kinds of Wonderfully Perfect Aiding Practices.

"The enlightenment of a Buddha is just about to become a function of their own minds. It is on the verge of emerging but has not yet emerged, and so it can be compared to the point just before wood ignites when it is drilled to produce fire. That is called the Level of Heat.

"They continue on with their own minds to tread where the Buddhas tread, as if relying and yet not. It is as if they were climbing a lofty mountain, to the point where their bodies are in space but there remains a slight obstruction beneath them. That is called the Level of the Summit.

"When the mind and the Buddha are two and yet the same, they have well obtained the Middle Way. They are like someone who endures something when it seems impossible to either hold it in or let it go. That is called the Level of Patience.

"When numbers and limits are gone, no such designations as the Middle Way or as confusion and enlightenment are made. That is called the Level of Being First in the World.

(楞嚴經卷第八之4)  

阿難！是善男子，滿足神通，成佛事已。純潔精真，遠諸留患。當度眾生，滅除度相。回無為心，向涅槃路。名救護一切眾生離眾生相回向。壞其可壞，遠離諸離，名不壞回向。本覺湛然，覺齊佛覺，名等一切佛回向。精真發明，地如佛地。名至一切處回向。世界如來。互相涉入，得無掛礙。名無盡功德藏回向。於同佛地，地中各各生清淨因。依因發揮，取涅槃道。名隨順平等善根回向。真根既成。十方眾生皆我本性。性圓成就，不失眾生。名隨順等觀一切眾生回向。即一切法，離一切相。唯即與離，二無所著。名真如相回向。真得所如，十方無礙。名無縛解脫回向。性德圓成，法界量滅。名法界無量回向。阿難！是善男子，儘是清淨四十一心。次成四種妙圓加行。即以佛覺用為己心，若出未出。猶如鑽火，欲然其木。名為暖地。又以己心成佛所履，若依非依。如登高山，身入虛空，下有微礙。名為頂地。心佛二同，善得中道。如忍事人，非懷非出。名為忍地。數量銷滅。迷覺中道，二無所目。名世第一地。