Shurangama Qingx (jap-10)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Ix narr sniu qongxx srinx qapp simx an' soxx huequix :ee qapp soxx quiix :ee cud .laii .ee, sibhongx hukongx iarr longxx an’ hiax snix kiw, dyrr qra jex juer soxx suanlauu ee soxjai, liahjunw si jinsit qycc suwiongg, qycc juer byy snix-bet ee qaixsueh. Dirr snix-bet diongx, sniu' jaw qra knuar juer si siongsiongg diamr lehh, qcc duiww byy snix u behik, iarr duiww snix-bet byy bingvik. Anju dirr jitt jiongw dimbee, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc _________, ix e qra Jurjai Tnix liahjuer si ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx quiix soxx lip ee derr snax jiongw simx, singjiu bongrsiongw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud uanbuanw dendyr ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr dirr soxx jaix :ee qra knuar jyr si uantongx qycc poxpenr, ix dyrr liahjunw qongxx, sibhongx cauxbok longxx si u jxingg, ham' langg byy jingcax. Cauxbok e juer langg, langg siw liauxau qycc jniaa juer sibhongx ee cauw qapp ciu, jitt nng hxang byy hunved, longxx u diqag, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg e dui lyc budix :ee u diqag ee jipdiok. Jipdiok qongxx itcer longxx u diqag ee Vasishtha qapp Sainika e venr juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si cuixdok poxpenr u diqag soxx lip ee derr sir jiongw simx, singjiu vuebiu ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud diqenr dendyr ee jingxjiw.

(Shurangama Sutra, Volume 10-10)

"Further, the good person has thoroughly seen the formations skandha as empty. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. If he regards what he is returning to as a refuge, he will suspect that his body and mind come forth from there, and that all things in the ten directions of space arise from there as well. He will explain that that place from which all things issue forth is the truly permanent body, which is not subject to production and destruction. While still within production and destruction, he prematurely reckons that he abides in permanence. Since he is deluded about non-production, he is also confused about production and destruction. He is sunk in confusion. If he interprets this as a supreme state, he will fall into the error of taking what is not permanent to be permanent. He will speculate that the God of Sovereignty (Ishvaradeva) is his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the third state, in which he makes a false speculation based on the idea that there is a refuge. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of an distorted view of perfection.

"Further, the good person has thoroughly seen the formations skandha as empty. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. Based on his idea that there is universal awareness, he formulates a theory that all the plants and trees in the ten directions are sentient, not different from human beings. He claims that plants and trees can become people, and that when people die they again become plants and trees in the ten directions. If he considers this idea of unrestricted, universal awareness to be supreme, he will fall into the error of maintaining that what is not aware has awareness. Vasishtha and Sainika, who maintained the idea of comprehensive awareness, will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the fourth state, in which he creates an erroneous interpretation based on the idea that there is a universal awareness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of awareness.

(楞嚴經卷第十之10)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所歸有所歸依，自疑身心從彼流出。十方虛空，咸其生起。即于都起所宣流地，作真常身無生滅解。在生滅中，早計常住。既惑不生，亦迷生滅。安住沈迷生勝解者，是人則墮常非常執。計自在天，成其伴侶。迷佛菩提，亡失知見。是名第三立因依心，成妄計果。違遠圓通，背涅槃城，生倒圓種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所知，知遍圓故，因知立解。十方草木皆稱有情，與人無異。草木為人，人死還成十方草樹。無擇遍知，生勝解者，是人則墮知無知執。婆吒霰尼，執一切覺，成其伴侶。迷佛菩提，亡失知見。是名第四計圓知心，成虛謬果。違遠圓通，背涅槃城，生倒知種。