Shurangama Qingx (jap-13)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Dirr duiww snewmia ee liauxqaiw, ix hunved cox iacc iur, quatding jinx iacc qew, inqyw vywingr, dna’ qriuu qamxingr, uivue cingjing ee dy. Iarr dyrr si qnir kow dng huanlyw, uirr giamrjingr jigbet laii siudy, diamr dirr jigbet dyrr hiyckunr, ix byy qycc jenjinr. Narr qra jex juer busiong ee qingxqair, jit xee langg e dui lyc dingrsingr sniabunn. Jiongww byy-yc ee jingdoo qapp jurdai jiamrjinr :ee e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr qauw jiongw simx, qriuu uanbuanw jingbii ee qamxingr, singjiu cuhiongr jigbet ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud kandnii dirr kangx ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr dirr uanbuanw, hiongtongx, cingjing ee qongbingg qakdix, huatsimx qyckacc cimzip genxqiur, ix liahjunw ixx lip liappuann dyrr byy qycc jenjinr. Narr qra jex juer busiong ee qingxqair, jit xee langg e dui lyc dingrsingr ee Pratyeka. Dandok qakgo, simx byy huehiongr :ee e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr jap jiongw simx, u uanbuanw ee qakdix, singjiu bingqngx ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud qakdix uanbuanw bingqngx mrqycc byy uanbuanw ingwhuar ee jingxjiw.

(Shurangama Sutra, Volume 10-13)

"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 his understanding of life, he distinguishes the subtle and the coarse and determines the true and the false. But he only seeks a response in the mutual repayment of cause and effect, and he turns his back on the Way of Purity. In the practice of seeing suffering, eliminating accumulation, realizing cessation, and cultivating the Way, he dwells in cessation and stops there, making no further progress. If he interprets this as a supreme state, he will fall and become a fixed-nature Hearer. Unlearned Sanghans and those of overweening pride will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the ninth state, in which he aspires toward the fruition of cessation, based on perfecting the mind that seeks responses. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for becoming enmeshed in emptiness.

"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 that perfectly fused, pure, bright enlightenment, as he investigates the profound wonder, he may take it to be Nirvana and fail to make further progress. If he interprets this as a supreme state, he will fall and become a fixed-nature Pratyeka. Those Enlightened by Conditions and Solitarily Enlightened Ones who do not turn their minds to the Mahayana will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the tenth state, in which he realizes the fruition of profound brightness based on fusing the mind with perfect enlightenment. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being unable to surpass his attachment to the brightness of perfect enlightenment.

(楞嚴經卷第十之13)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。於命明中分別精粗，疏決真偽，因果相酬，唯求感應，背清淨道。所謂見苦斷集，證滅修道。居滅已休，更不前進，生勝解者，是人則墮定性聲聞。諸無聞僧，增上慢者，成其伴侶。迷佛菩提，亡失知見。是名第九圓精應心，成趣寂果。違遠圓通，背涅槃城，生纏空種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若于圓融清淨覺明，發研深妙，即立涅槃而不前進，生勝解者，是人則墮定性辟支。諸緣獨倫不回心者，成其伴侶。迷佛菩提，亡失知見。是名第十圓覺泯心，成湛明果。違遠圓通，背涅槃城，生覺圓明不化圓種。