Shurangama Qingx (jap-14)

“Ananda! Jitt jap jiongw sendnia, qui' lo denqongg, in’ui behik, iauxx bue ciongjiog giamrjingr dyrr snix cud buanxjiog. Jex longxx si sxig-dxir horsiongx jok'iong jiacc snix cud jitt jiongw jinghingg. Jiongwsingx angwdangr qycc guduu, byy qaqi cunxdok. Duw diyc jongrhongw cuthen, qokk langg ixx jinwjingg soxx air ee sibquanr diwsuw simx behik laii hiyckunr, qra jiaxee juer vitqingr soxx quiix qapp anlingg ee de, jurzin busiong potee ixx uanbuanw, luanrsuw qongxue. Guardy siaa xmoo ee giabvyr liauxqed, ix e dui lyc byy qnaiwdng dergak. Sniabunn qapp enqag jiaxee be qycjaiww jinwvo.

Linw diyhh junsimx uicii Zulaii ee Dy, jiong’ jitt xee huatmngg dirr guaw beddo liauxau tuann hro buadser, hro jiongwsingx poxpenr liauxqaiw jitt xee ywgi, byy hro inx qnir diyc xmoo jurjokget. Diyhh qra inx vyxho qapp qiuwjo tangx siaubet siaa enn, hro inx srinx-simx zip vut qycc u diqenr, an’ jiax beh singjiu, byy qniaa duiww penlo. Jitt hy huatmngg, quewkir sxer Ganges Hyy ee suax sowliong ee qiab lairdew, din'aix sowliong ee Zulaii longxx jiyh jex simx kuix, did diyc busiong ee dy.

Sxig-dxir jin bet, liw henrjingg lak qinx dyrr e horsiongx jok’iong. An’ horsiongx jok’iong diongx, tangx zip posad ee Qimqongx dax diwhui. Uanbuanw, bingqngx qycc jingbii ee simx dyrr e dirr lairdew juanxhuar, bersux cingjing ee liulee, lairdew vauhamm vyxquir ee guec. Jiauww anxnex dyrr tangx ciauuat Jap Sinr, Jap Druar, Jap Qniajuer, Jap Huehiongr, Sir Qex Qniajuer, posad soxx qniajuer ee Qimqongx Jap De, uanbuanw bingqngx vingdingw ee qakdix, zip kir Zulaii bibiau jonggiamm ee haiw, potee uanbuanw, dngw kir qaur byy soxx did.

Jex si quewkir sxer vut sewjunx, dirr shamatha vipashyana, u cingcyw ee qakdix kir hunsig biser xmoo-su. Xmoo ee qxingw dirr henrjingg, liw tangx venrved, simx ee uwuer sexduu, byy qycc lyc siaa sikqenr. Ximx-xmoo siaubet, tnimoo siausid, dua lat quixsinn hunpig snruar liauw liauw. Li, mei, qapp uangliang be qycc snix cud. Itdit qaur potee, byy qycc u jiongxjiongw kuathuat. Dirr harui :ee narr jingjinr qriuu dua liappuann, simx iarr be behik.

Narr jiongww buadser guduu ee jiongwsingx berhiauw venrved sendnia, iarr tniax byy suathuad, mrqycc hnuahiw siulen samadhi. Kiongxqniax inx zip siaa dy, linw diyhh itsimx krngr inx liam guaw ee vut-dingw ee Dharani jiuwgiw. Narr berdangr siongrtok, inx dirr sendngg siaw, iacc jah dirr sinkudingw, itcer xmoo longxx berdangr qra inx dinxdang.

Liw qaidongx kimqingr laii singsiu sibhongx Zulaii qiuwqingr siulen  ee juewau mosig.”

(Shurangama Sutra, Volume 10-14)

"Ananda, these ten states of Dhyana are due to crazy explanations along the way. Relying on them, the cultivator becomes confused and claims to have attained complete realization before actually having done so. All these states are the result of interactions between the consciousness skandha and his mental efforts. Dull and confused living beings do not evaluate themselves. Encountering such situations, their minds are confused by their individual likings and past habits, so they stop to rest in what they take to be the ultimate refuge. They claim to have fully realized unsurpassed Bodhi, thus uttering a great lie. After their karmic retribution as externalists and deviant demons comes to an end, they will fall into the Relentless Hells. The Hearers and Those Enlightened by Conditions cannot make further progress."

"All of you should cherish the resolve to sustain the Way of the Tathagata. After my Nirvana, transmit this Dharma-door to those in the Dharma-ending Age, universally causing living beings to awaken to its meaning. Do not let the demons of views cause them to create their own grave offenses and fall. Protect, comfort, and compassionately rescue them and dispel evil conditions. Enable them to enter the Buddhas' knowledge and understanding with body and mind so that from the beginning to the final accomplishment they never go astray. It is by relying on this Dharma-door that the Tathagatas of the past, as many as atoms of universe in eons as many as the Ganges' sands, have had their hearts open and attained the Unsurpassed Way."

"When the consciousness skandha ends, your present sense faculties will function interchangeably. Within that interchangeable functioning, you will be able to enter the Bodhisattvas' Vajra Dry Wisdom. In your perfect, bright, pure mind, there will be a transformation. It will be like pure vaidurya that contains a precious moon, and in that way you will transcend the Ten Faiths, the Ten Dwellings the Ten Practices, the Ten Transferences, the Four Additional Practices, the Vajra-like Ten Grounds of a Bodhisattva's practice, and the perfect brightness of Equal Enlightenment. You will enter the Tathagata's sea of wondrous adornments, perfect the cultivation of Bodhi, and return to the state of non-attainment."

"These are subtle demonic states that all Buddhas, Bhagavans, of the past, discerned with their enlightened clarity while in the state of Shamatha-Vipashyana. If you can recognize a demonic state when it appears and wash away the filth in your mind, you will not fall into error with deviant views. The demons of the skandhas will melt away, and the demons of the heavens will be obliterated. The mighty ghosts and spirits will lose their wits and flee. And the li, mei, and wang liang will not dare to show themselves again. You will directly arrive at Bodhi without the slightest weariness, progressing from lower positions to Great Nirvana without becoming confused or discouraged."

"If there are living beings in the Dharma-ending Age who delight in cultivating Samadhi, but who are stupid and dull, who fail to recognize the importance of Dhyana, or who have not heard the Dharma spoken, you should be concerned lest they get caught up in deviant ways. You should single-mindedly exhort them to uphold the Dharani Mantra of the Buddha's Summit. If they cannot recite it from memory, they should have it written out and placed it in the Dhyana Meditation Hall or wear on their person. Then none of the demons will be able to disturb them."

"You should revere this final paradigm of the ultimate cultivation and progress by the Tathagatas of the ten directions."

(楞嚴經卷第十之14)  

阿難！如是十種禪那，中塗成狂，因依迷惑，於未足中生滿足證，皆是識陰用心交互，故生斯位。眾生頑迷，不自忖量。逢此現前，各以所愛先習迷心，而自休息。將為畢竟所歸寧地。自言滿足無上菩提。大妄語成，外道邪魔所感業終，墮無間獄。聲聞緣覺，不成增進。汝等存心秉如來道。將此法門，於我滅後，傳示末世。普令眾生，覺了斯義。無令見魔自作沈孽。保綏哀救，銷息邪緣。令其身心入佛知見。從始成就，不遭歧路。如是法門，先過去世恒沙劫中，微塵如來，乘此心開，得無上道。識陰若盡，則汝現前諸根互用。從互用中，能入菩薩金剛乾慧。圓明精心，於中發化。如淨琉璃，內含寶月。如是乃超十信、十住、十行、十回向、四加行心，菩薩所行金剛十地，等覺圓明，入於如來妙莊嚴海。圓滿菩提，歸無所得。此是過去先佛世尊，奢摩他中，毗婆舍那，覺明分析微細魔事。魔境現前，汝能諳識，心垢洗除，不落邪見。陰魔銷滅。天魔摧碎。大力鬼神，褫魄逃逝。魑魅魍魎，無復出生。直至菩提，無諸少乏。下劣增進，於大涅槃心不迷悶。若諸末世愚鈍眾生，未識禪那，不知說法，樂修三昧，汝恐同邪，一心勸令持我佛頂陀羅尼咒。若未能誦，寫於禪堂，或帶身上，一切諸魔，所不能動。汝當恭欽十方如來，究竟修進最後垂範。