Shurangama Qingx (jap-8)

"Ananda! Jitt jap jiongw dirr sendnia ee sii denqongg ee qaixsueh, longxx si juewhingg-dxir ham' simx horsiongx jok’iong, jiacc e cuthen jitt hy 'liauxgo'. Jiongwsingx qowjib qycc hodoo, byy cuixdok jurqiw, duw diyc jitt hy jongrhongw, jiong' behik dongwjuer liauxqaiw, jurkaikyx qongxx drat qaur singwdy, luan qongxue, lyc zip byy qnaiwdng dergak. Linw jiaxee vitsux jiong’ Zulaii ee ue dirr guaw beddo liauxau, tuanqaur hro buadhuad-sidai ee jiongwsingx, hro inx liauxqaiw jitt xee ywgi, m tangx hro simx-xmoo jurjog cimx ee juerget, vyxho u cisiuw :ee siaubet siaog ee qenwsig, hro inx srinx qapp simx bingvik jinsit ee ywgi, dirr busiong ee dyrlo byy qniaa pendoo, byy hro inx ee simx u soxx qriuu, ixx did diyc jiyw juer buanxjiog, diyhh ixx juer dua qakgo :ee juer cingjing ee jixpiaux.

Ananda! Hiaxee senrlamjuw siulen samadhi, juewhingg-dxir longxx jin bet:ee, bibiau qycc suwsiongg ziauxluan :ee qapp qiongrdongg snix-bet ee qinvunw, biser qycc quanqenr, hutzenqanx siausid. Pudgala giabvyr cimdimm, qamxingr bedjuat, liappuann ee tnix e cuthen dua qongbingg. Kyxviw qxex tii liauxau, quanknuar danghngx ixx qongbingg. Lak qinx hubuu jigjing, byy qycc hongwdong, lairgua qongbingg, zip byy soxx zip :ee, drat qaur sibhongx jap-zi lui jiongwsingx sniwmia vunxguann. Quancad in'iuu, soxu qyxvyr be qycc diauwuaw, ham' sibhongx itdir. Qongbingg be dimm, amwdam qycc viwbit :ee henxhen. Jex qiyr juer sxig-dxir ee kuhik.

Narr qyxvyr ham' jap-zi lui jiongwsingx byy qycc diauwuaw, ixx donghuar siaubet lak xee qinx-mngg, hab-kuix dyrr singjiu. Soxx qnir soxx tniax siy' tongx, horsiongx cingjing. Sibhongx sewqair qapp srinx-simx, kyxviw vaidurya liulee, lairgua bingqngx, sxig-dxir jin bet. Jitt xee langg dyrr tangx ciauuat lyy mia. Quancad sxig-dxir ee in’iuu si hubuu ee henrsiong, dendyr ee bongrsiongw juer ix ee qinvunw. 

(Shurangama Sutra, Volume 10-8)

"Ananda, all ten of these crazy explanations may occur in Dhyana as one's mental effort interacts with the formations skandha. That is why these "insights" appear. Dull and confused living beings do not evaluate themselves. Encountering such situations, they mistake their confusion for understanding and say that they have become Sages, thereby uttering a great lie. They will fall into the Relentless Hells. After my Nirvana, all of you should pass on the Tathagata's teachings, transmitting and revealing them to those in the Dharma-ending Age, so that living beings everywhere can awaken to these truths. Do not let demons arise in their minds and cause them to commit grave offenses. Offer protection so that deviant views will be eradicated. Teach them to awaken to true principles in body and mind, so that they do not stray off the Unsurpassed Path. Do not let them aspire to and be content with small attainments. You should become kings of great enlightenment and serve as guides of purity.

"Ananda, when that good person, in cultivating Samadhi, has put an end to the formations skandha, the subtle, fleeting fluctuations--the deep, imperceptible, pivotal source and the common foundation from which all life in the world springs--are suddenly obliterated. In the submerged network of retributive karma of the Pudgala, the karmic resonances are interrupted. There is about to be a great illumination in the sky of Nirvana. It is like gazing east at the cock's last crow to see the bright glow of dawn already appearing. The six sense faculties are empty and still; there is no further racing about. Inside and outside there is a profound brightness. He enters without entering. Fathoming the original life-source of the twelve categories of beings throughout the ten directions, he can contemplate that source without being drawn into any of the categories. He has already become identical with the realms of the ten directions. The bright glow does not fade, and what was obscure and hidden is revealed. This is the region of the consciousness skandha.

"If he has already become identical with the beckoning masses, he may obliterate the individuality of the six gates and succeed in uniting and opening them. Seeing and hearing become linked so that they function interchangeably and purely. The worlds of the ten directions and his own body and mind are as bright and transparent as vaidurya. This is the end of the consciousness skandha. This person can then transcend the turbidity of life spans. Contemplating the cause of the consciousness skandha, one sees that the negation of existence and the negation of non-existence are both unreal, and that upside-down false thoughts are its source.

(楞嚴經卷第十之8)  

阿難！如是十種禪那狂解，皆是行陰用心交互，故現斯悟。眾生頑迷，不自忖量。逢此現前，以迷為解，自言登聖。大妄語成，墮無間獄。汝等必須將如來語，於我滅後，傳示末法。遍令眾生覺了斯義。無令心魔自起深孽。保持覆護，銷息邪見。教其身心，開覺真義。於無上道不遭枝歧。勿令心祈得少為足。作大覺王清淨標指。阿難！彼善男子修三摩提行陰盡者。諸世間性，幽清擾動同分生機，倏然隳裂，沈細綱紐。補特伽羅，酬業深脈，感應懸絕。於涅槃天將大明悟。如雞後鳴，瞻顧東方，已有精色。六根虛靜，無復馳逸。內外湛明，入無所入。深達十方十二種類，受命元由。觀由執元，諸類不召。於十方界，已獲其同。精色不沈發現幽秘。此則名為識陰區宇。若於群召，已獲同中銷磨六門，合開成就。見聞通鄰，互用清淨。十方世界及與身心，如吠琉璃，內外明徹，名識陰盡。是人則能超越命濁。觀其所由，罔象虛無，顛倒妄想，以為其本。