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。

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。