Shurangama Qingx (jap-9)

“Ananda! Qaidongx jaix jitt xee senrlamjuw, kingqiur diyc soxu juewhingg-dxir kangx .kir, sxig-dxir dngw kir qaur vunxguann, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Ix tangx hro qaqi srinx-qinx hap qapp kuix, iarr ham’ sibhongx jap-zi lui jiongwsingx ee qakdix siy' tongx. Qakdix tongtaur, dyrr tangx zip unatongx ee qinguann. Narr qra soxx huequix :ee qra liah juer jinsit suwsiongg ee xinx, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc jipdiok hitt xee xinx. Sankhyan Kapila huequix ee dyrliw e venr juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx soxx did soxx lip ee derr id jiongw simx, singjiu soxx huedngw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud guardy ee jingxjiw.

Ananada! Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr qra soxx huequix :ee junw juer jurtew, sniu qongxx hukongx jap-zi lui soxu jiongwsingx longxx an' ix sinjniu lrauu cud, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc ix tangx snix langg', langg' berdangr snix ix jitt jiongw dua jurdai. Maheshvara henxhen buliong ee hingjong venr juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx soxx erdangr soxx lip ee derr zi jiongw simx, singjiu jaidiau ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud dua gorban qapp jurzin uanbiw ee jingxjiw.

(Shurangama Sutra, Volume 10-9)

"Ananda, you should know that the good person has thoroughly seen the formations skandha as empty, and he must return consciousness to the source. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He can cause the individual sense faculties of his body to unite and open. He also has a pervasive awareness of all the categories of beings in the ten directions. Since his awareness is pervasive, he can enter the perfect source. But if he regards what he is returning to as the cause of true permanence and interprets this as a supreme state, he will fall into the error of holding to that cause. Kapila the Sankhyan, with his theory of returning to the Truth of the Unmanifest, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the first state, in which he creates a place to which to return, based on the idea that there is something to attain. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of externalism.

"Further, Ananda, 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. He may regard that to which he is returning as his own body and see all living beings in the twelve categories throughout space as flowing forth from his body. If he interprets this as a supreme state, he will fall into the error of maintaining that he has an ability which he does not really have. Maheshvara, who manifests his boundless body, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the second state, in which he creates a specific ability based on the idea that he has such an ability. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being born in the Heaven of Great Pride where the self is considered all-pervading and perfect.

(楞嚴經卷第十之9)  

阿難！當知是善男子，窮諸行空，於識還元，已滅生滅，而於寂滅精妙未圓。能令己身根隔合開，亦與十方諸類通覺，覺知通泯，能入圓元。若於所歸，立真常因，生勝解者，是人則墮因所因執。娑毗迦羅所歸冥諦，成其伴侶。迷佛菩提，亡失知見。是名第一立所得心，成所歸果。違遠圓通，背涅槃城，生外道種。阿難！又善男子，窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所歸覽為自體，盡虛空界十二類內所有眾生，皆我身中一類流出，生勝解者，是人則墮能非能執。摩醯首羅，現無邊身，成其伴侶。迷佛菩提，亡失知見。是名第二立能為心，成能事果。違遠圓通，背涅槃城，生大慢天我遍圓種。