Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Uanbuanw siongsiongg diamr lehh, qenqor ee srinx iarr qangrkuanw jingbii uanbuanw, quxdngg be sixbongg. Narr qra jex juer busiong ee qingxqair, jit xee langg e dui lyc tamx diyc vutqaix tamx ee jipdiok. Asita qriuu dngg mia :ee e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.
Jex si derr cid jiongw simx, jipdiok sniwmia ee guantauu, lip qowjip bongrsiongw ee xinx, cuhiongr quxdngg dinlyy ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud sniwmia endngg jitt jiongw bongrsiongw ee jingxjiw.
Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Quancad diyc jiongwsingx ee snewmia siy' tongx, suacc liuluann dinlyy, kiongxqniax byy .kir. Dyrr dirr jiax jre Lenhuex Qiongx, siwqer huar cud cid jiongw dinvyw, qetnix bixzinn. Suijai simx hongwdong, jitt xee langg dyrr e dui lyc m si jinx ee jinx ee jipdiok. Vignakara e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.
Jex si derr veh jiongw simx, huad siaa liam ee xinx, liap iam dinlyy ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud tnimoo ee jingxjiw.
(Shurangama Sutra, Volume 10-12)
"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. In the state of perfect permanence, he may bolster his body, hoping to live for a long time in that subtle and perfect condition without dying. If he interprets this as a supreme state, he will fall into the error of being greedy for something unattainable. Asita and those who seek long life will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.
"This is the seventh state, in which he creates the false cause of bolstering and aspires to permanent worldly existence, based on his attachment to the life-source. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for false thoughts of lengthening life.
"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. As he contemplates the interconnection of all lives, he wants to hang on to worldly enjoyments and is afraid they will come to an end. Caught up in this thought, he will, by the power of transformation, seat himself in a lotus flower palace, conjure up an abundance of the seven precious things, increase his retinue of beautiful women, and indulge his mind. If he interprets this as a supreme state, he will fall into the error of taking what is not the truth to be the truth. Vignakara will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.
"This is the eighth state, in which he sets up the result of indulging in worldly enjoyments, based on the cause of his deviant thinking. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for becoming a demon of the heavens.
(楞嚴經卷第十之12)
又善男子窮諸行空,已滅生滅,而於寂滅精妙未圓。若于圓常,固身常住。同於精圓,長不傾逝,生勝解者,是人則墮貪非貪執。諸阿斯陀求長命者,成其伴侶。迷佛菩提,亡失知見。是名第七執著命元,立固妄因,趣長勞果。違遠圓通,背涅槃城,生妄延種。又善男子窮諸行空,已滅生滅,而於寂滅精妙未圓。觀命互通,卻留塵勞,恐其銷盡。便於此際坐蓮華宮,廣化七珍,多增寶媛。恣縱其心生者,是人則墮真無真執。吒枳迦羅成其伴侶。迷佛菩提,亡失知見。是名第八發邪思因,立熾塵果。違遠圓通,背涅槃城,生天魔種。
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