Shurangama Qingx (jap-11)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr lak qinx uanbuanw hiongtongx, horsiongx jok’iong, suisun byy joxgai, dyrr dirr uanbuanw huar juer itcer soxx huatsingx :ee diongx, qriuu huew qongbingg, hnuahiw juiw cingjing, beh air hongx siwqer liudong, quanx toxde ee singjiu, sui' xee jongvair. Ix qra jiaxee sir dua din'aix knuar juer qinguann, liahjuer inx siongsiongg diamr lehh. Jitt xee langg dyrr e dui lyc ______ ee jipdiok, qutlat lydong ee Kashyapa qapp Brahman, hogsai huew iacc jongvair juiw qriuu cud snex-siw, e juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr go jiongw simx, jongvair qapp hogsai, simx bee jiongg but, lip bongrsiongw ee xinx, qriuu bongrsiongw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud jyrhuar dendyr ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr cuixdok dirr uanbuanw bingqngx lairdew u hubuu, ____, ixx ingxx bet juer quiix, qra soxx quiix qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc qra byy quiix juer quiix ee jipdiok. Byy Sniu Tnix lairdew ee Shunyata e juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr lak jiongw simx, uanbuanw hubuu, singjiu kanghux ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud duanrbet ee jingxjiw.

(Shurangama Sutra, Volume 10-11)

"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 has attained versatility in the perfect fusion and interchangeable functioning of the sense faculties, he may speculate that all things arise from these perfect transformations. He then seeks the light of fire, delights in the purity of water, loves the wind's circuitous flow, and contemplates the accomplishments of the earth. He reveres and serves them all. He takes these mundane elements to be a fundamental cause and considers them to be everlasting. He will then fall into the error of taking what is not production to be production. Kashyapa and the Brahmans who seek to transcend birth and death by diligently serving fire and worshipping water will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the fifth state, in which he confusedly pursues the elements, creating a false cause that leads to false aspirations based on speculations about his attachment to worship. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of transformation.

"Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He may speculate that there is an emptiness within the perfect brightness, and based on that he denies the myriad transformations, taking their eternal cessation as his refuge. If he interprets this as a supreme state, he will fall into the error of taking what is not a refuge to be a refuge. Those abiding in Shunyata in the Heaven of [Neither Thought nor] Non-Thought will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the sixth state, in which he realizes a state of voidness based on the idea of emptiness within the perfect brightness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of annihilationism.

(楞嚴經卷第十之11)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於圓融根互用中，已得隨順。便於圓化一切發生，求火光明，樂水清淨，愛風周流，觀塵成就，各各崇事。以此群塵，發作本因，立常住解。是人則墮生無生執。諸迦葉波並婆羅門，勤心役身，事火崇水，求出生死，成其伴侶。迷佛菩提，亡失知見。是名第五計著崇事，迷心從物，立妄求因，求妄冀果。違遠圓通，背涅槃城，生顛化種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若于圓明，計明中虛，非滅群化，以永滅依，為所歸依生勝解者，是人則墮歸無歸執。無想天中諸舜若多，成其伴侶。迷佛菩提，亡失知見。是名第六圓虛無心，成空亡果。違遠圓通，背涅槃城，生斷滅種。