Shurangama Qingx (jap-17)

 

"Ananda! Jex narr m si liw, anwjnuaw qongxx sintew e venwcenx? Narr vitzenn si jinsit, liw jnuaw byy diwqag? Liw ee juewhingg-dxir si jit liam suar jit liam longxx byy tingg. Jitt hy amr amr unxbii :ee si derr sir bongrsiongw.

Qycc liw ee jingbii, qongbingg, cingjing qycc byy iydang narr si siongsiongg diamr lehh, sintew dyrr be cuthen knuar, tniax, qamxqag, qapp jaibad. Narr jinjniar si jingbii qapp jinsit, dyrr byy ingqaix u sibkir qapp bongrsiongw. Jnuaxniug linw bad dirr sikzit knuar diyc jit hxang qibiau ee mic, qinglik sror nii, qiwdii longxx byy .kir, au .laii hutzenn qycc knuar diyc jinwjingg hitt hxang qibiau ee mic, qiwdii uanxzenn longxx byy uisid. Jex si jingbii qycc cingjing dirr byy iydang diongx, jit liam suar jit liam sriu jimwlun, je qaxx byy huatdo sngr. Ananda liw qaidongx jaix, jitt hy cingjing m si jinsit. Kyxviw cuaclauu, hng hng knuar naxx cincniu diamrjing, byy qnir diyc qib laujuiw, vingrr m si byy decc lrauu. Jex narr m si  bongrsiongw ee qinguann, jnuaxngiu e u cywgo ee sibquanr? Liw ee lak qinx narr byy kuix-hap horsiongx jok'iong, jitt xee bongrsiongw benw sniu beh dubet. Soxiw liw henrjai soxx knuar, soxx tniax, soxx qamxqag qapp soxx jaibad :ee lairdew, longxx virr sibkir cuanwtongx, dirr jiww cingjing  lairdew, u qapp byy longxx si bongrsiongw. Jingbii ee suuii si derr go jiongw dendyr.

(Shurangama Sutra, Volume 10-17)

Ananda, then why does your body keep changing if these things aren't part of you? And if they are really part of you, then why aren't you aware of them? Your formations skandha continues in thought after thought without cease. It is the fourth kind of false thinking, which is characterized as subtle and hidden."

"Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That's why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking."

(楞嚴經卷第十之17)  

阿難！此若非汝，云何體遷。如必是真，汝何無覺。則汝諸行念念不停，名為幽隱第四妄想。又汝精明湛不搖處，名恒常者。於身不出見聞覺知。若實精真，不容習妄。何因汝等，曾於昔年睹一奇物。經歷年歲，憶妄俱無，於後忽然覆睹前異，記憶宛然，曾不遺失。則此精了湛不搖中，念念受熏，有何籌算。阿難當知。此湛非真。如急流水，望如恬靜，流急不見，非是無流。若非想元，甯受妄習。非汝六根互用開合，此之妄想無時得滅。故汝現在見聞覺知中串習幾，則湛了內罔象虛無，第五顛倒微細精想。

Shurangama Qingx (jap-16)

"Ananda! Jaix bongrsiongw an' dyhh snix kiw, dyrr tangx qongw bongrsiongw si inenn soxx snix cud :ee. Narr bongrsiongw byy guantauu, beh qongw bongrsiongw si inenn soxx snix cud :ee dyrr be tongx. Hyhongr m jaix jitt xee dyrliw :ee, inx cuicig si jursingr. Soxiw Zulaii qra linw kexhuad qongxx go dxir ee vunw xinx qangrkuanw si bongrsiongw.

Liw ee sintew si verbuw ee liamrtauu laii snix cud. Liw ee simx narr byy jit xee liamrtauu, dyrr be in'ui liamrtauu laii snix cud sniwmia. Cincniu guaw jinwjingg soxx qongw, sniu diyc cor ee bi, cuir-lai e snix cud nxua. Sniu diyc vreh quann, kadew dyrr qamxqag sngx, mrqycc henrjingg vingrr byy snuakamr iarr byy sngx mic. Liw ee sintew vitdnia marr si hubongr :ee, narr byy, cuiwnua zuhyy in’ui qongw diyc cor dyrr snix .cud .laii. Soxiw liw qaidongx jaix, liw henrjai qenqor ee siksinx si derr id bongrsiongw.

Dyrr cincniu jiax soxx qongw, sniu diyc vreh quann, dyrr tangx hro liw ee hingttew jinjniar qamxsiu diyc sngx qapp siab. In'ui sniu laii snix cud qamxsiu, e ingxhiongw diyc siktew. Liw dnaxx henrjingg ee sriu-dxir, hnuahiw logsiu, byy air koxsiu, jitt nng jiongw qamxsiu decc qauter. Huhuanr ee qongbingg si derr zi bongrsiongw.

Liw ee liamrtauu tangx cesaiw liw ee siksinx. Sintew ham' liamrtauu byy qang lui, liw ee sintew inhyy virr liamrtauu cesaiw, diwsuw kir liac jiongxjiongw ee siongwtew? Jid'err sniu dyrr e cruw hingtew, kir ham' liamrtauu siong’ingr. Cnew ee sii e sniu, kunr ee sii e binbang. Zucuw liw ee liamrtauu e iydang huhuanr ee henrsiong. Jitt hy hiongtongx si derr snax bongrsiongw.

Venwhuar ee quewdingg dauc dauc aw amwdiongx ee ijuanw. Jingxqah qapp taujangx venr dngg, huickir suex, bin ziauu, zid’ia siy’ vaixter longxx byy diwqag.

(Shurangama Sutra, Volume 10-16)

"Ananda, if you perceive the arising of falseness, you can speak of the causes and conditions of that falseness. But if the falseness has no source, you will have to say that the causes and conditions of that falseness basically have no source. How much the more is this the case for those who fail to understand this and advocate spontaneity. Therefore, the Tathagata has explained to you that the fundamental cause of all five skandhas is false thinking."

"Your body's initial cause was a thought on the part of your parents. But if you had not entertained any thought in your own mind, you would not have been born. It is by means of thought that life is perpetuated. As I have said before, when you call to mind the taste of vinegar, your mouth waters. When you think of walking along a precipice, the soles of your feet tingle. Since the precipice doesn't exist and there isn't any vinegar, how could your mouth be watering at the mere mention of vinegar, if it were not the case that your body came from falseness? Therefore, you should know that your present physical body is brought about by the first kind of false thinking, which is characterized by solidity."

"As described earlier, merely thinking about a high place can actually cause your body to tingle and ache. Due to that cause, feelings arise and affect your physical body, so that at present you pursue favorable feelings and are repelled by adverse feelings. These two kinds of feelings that compel you are brought about by the second kind of false thinking, which is characterized by illusory clarity."

"Once your thoughts arise, they can control your body. Since your body is not the same as your thoughts, and yet, why is it that your body follows your thoughts and engage in every sort of grasping at objects? A thought arises and the body grasps in response to the thought. When you are awake, your mind thinks. When you are asleep, you dream. Thus your thinking is stirred to perceive false situations. This is the third kind of false thinking, which is characterized by interconnectedness."

"The metabolic processes never stop; they progress through subtle changes: your nails become long, your hair grows, your energy wanes, and your skin becomes wrinkled. By day and by night the processes continue, and yet you never wake up to them.

(楞嚴經卷第十之16)  

阿難！知妄所起，說妄因緣。若妄元無，說妄因緣元無所有。何況不知，推自然者。是故如來與汝發明，五陰本因，同是妄想。汝體先因父母想生。汝心非想，則不能來想中傳命。如我先言心想醋味，口中涎生。心想登高，足心酸起。懸崖不有。醋物未來。汝體必非虛妄通倫。口水如何因談醋出。是故當知，汝現色身，名為堅固第一妄想。即此所說臨高想心，能令汝形真受酸澀。由因受生，能動色體。汝今現前順益違損，二現驅馳，名為虛明第二妄想。由汝念慮，使汝色身。身非念倫，汝身何因隨念所使。種種取像。心生形取，與念相應。寤即想心。寐為諸夢。則汝想念搖動妄情，名為融通第三妄想。化理不住，運運密移。甲長髮生，氣銷容皺。日夜相代，曾無覺悟。

Shurangama Qingx (jap-15)

Ananda an’ jyrui vreh kiw. Tniax diyc Vuddyy ee qawsi, ix dingxlew kimqingr hongrqaur, qir diauu lehh byy vangr be qir. Dirr dairjiongr lairdew, ix qycjaiww duiww Vuddyy qongw, “Jiauww Vut soxx qongw, go dxir ee siongwtew lairdew, go jiongw hubuu ee vunxguann si simliam. Guanw jiaxee vingsiongg iauxx bue did diyc Zulaii biser ee kaisi. Jitt go dxir, si dangjee siauduu iacc si jiauww cuwde byy .kir? Jitt go dingg ee qaiwsnuar si sniaw? Dandanx hibang Zulaii huad dua juvix, uirr dairjiongr laii cingjing simx qapp bak, tangx juer buadser itcer jiongwsingx jionglaii ee bagjiux.”

Vuddyy qra Ananda qongw, “Jingbii, jinsit, bibiau qycc qongbingg ee qakdix si uanbuanw cingjing, byy lauu snex-siw qapp jiongxjiongw din’aix qapp uwuer, simrjiww hukongx iarr longxx in’ui bongrsiongw laii snix kiw. Jitt xee guanvunw bibiau, qongbingg, jinsit qycc jingbii ee qakdix, jit xee bongrsiongw dyrr laii snix cud sewqanx ee jiongxjiongw. Kyxviw Yajnadatta, qra ngiaw knuar juer si qaqi. Bongrsiongw guandew byy xinx, si langg dirr bongrsiongw lairdew lip inenn. Langg duiww inenn u behik, qra qiyr juer jursingr. Lenrr hex hukongx dy' huhuanr :ee. In’enn qapp jursingr longxx si jiongwsingx bongrsiongw ee simx decc cunxdok.

(Shurangama Sutra, Volume 10-15)

Ananda then arose from his seat. Having heard the Buddha's instruction, he bowed and respectfully upheld it, remembering every word and forgetting none. Then once more in the great assembly he spoke to the Buddha, "The Buddha has told us that in the manifestation of the five skandhas, there are five kinds of falseness that come from our own thinking minds. We have never before been blessed with such subtle and wonderful instructions as the Tathagata has now given. Further, are these five skandhas obliterated all at the same time, or are they extinguished in sequence? What are the boundaries of these five layers? We only hope the Tathagata, out of great compassion, will explain this in order to purify the eyes and illuminate the minds of those in the great assembly, and in order to serve as eyes for living beings of the future."

The Buddha told Ananda, "The essential, true, wonderful brightness and perfect purity of basic enlightenment does not admit birth and death, nor any mundane defilements, nor even empty space itself. All these are brought forth because of false thinking. The source of basic enlightenment, which is wonderfully bright, true, and pure, falsely gives rise to the material world, just as Yajnadatta became confused about his head when he saw his own reflection. The falseness basically has no cause, but in your false thinking, you set up causes and conditions. But those who are confused about the principle of causes and conditions call it spontaneity. Even empty space is an illusory creation. How much the more so are causes and conditions and spontaneity, which are mere speculations made by the false minds of living beings."

(楞嚴經卷第十之15)  

阿難即從座起。聞佛示誨，頂禮欽奉，憶持無失。於大眾中重覆白佛。如佛所言五陰相中，五種虛妄為本想心。我等平常，未蒙如來微細開示。又此五陰，為並銷除，為次第盡。如是五重，詣何為界。惟願如來發宣大慈。為此大眾清淨心目。以為末世一切眾生，作將來眼。佛告阿難！精真妙明本覺圓淨，非留死生及諸塵垢。乃至虛空，皆因妄想之所生起。斯元本覺妙明真精，妄以發生諸器世間。如演若多，迷頭認影。妄元無因。于妄想中立因緣性。迷因緣者，稱為自然。彼虛空性，猶實幻生。因緣自然，皆是眾生妄心計度。

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。

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。

Shurangama Qingx (jap-12)

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。

Shurangama Qingx (jap-11)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr lak qinx uanbuanw hiongtongx, horsiongx jok’iong, suisun byy joxgai, dyrr dirr uanbuanw huar juer itcer soxx huatsingx :ee diongx, qriuu huew qongbingg, hnuahiw juiw cingjing, beh air hongx siwqer liudong, quanx toxde ee singjiu, sui' xee jongvair. Ix qra jiaxee sir dua din'aix knuar juer qinguann, liahjuer inx siongsiongg diamr lehh. Jitt xee langg dyrr e dui lyc ______ ee jipdiok, qutlat lydong ee Kashyapa qapp Brahman, hogsai huew iacc jongvair juiw qriuu cud snex-siw, e juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr go jiongw simx, jongvair qapp hogsai, simx bee jiongg but, lip bongrsiongw ee xinx, qriuu bongrsiongw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud jyrhuar dendyr ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr cuixdok dirr uanbuanw bingqngx lairdew u hubuu, ____, ixx ingxx bet juer quiix, qra soxx quiix qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc qra byy quiix juer quiix ee jipdiok. Byy Sniu Tnix lairdew ee Shunyata e juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr lak jiongw simx, uanbuanw hubuu, singjiu kanghux ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud duanrbet ee jingxjiw.

(Shurangama Sutra, Volume 10-11)

"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. If he has attained versatility in the perfect fusion and interchangeable functioning of the sense faculties, he may speculate that all things arise from these perfect transformations. He then seeks the light of fire, delights in the purity of water, loves the wind's circuitous flow, and contemplates the accomplishments of the earth. He reveres and serves them all. He takes these mundane elements to be a fundamental cause and considers them to be everlasting. He will then fall into the error of taking what is not production to be production. Kashyapa and the Brahmans who seek to transcend birth and death by diligently serving fire and worshipping water will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the fifth state, in which he confusedly pursues the elements, creating a false cause that leads to false aspirations based on speculations about his attachment to worship. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of transformation.

"Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He may speculate that there is an emptiness within the perfect brightness, and based on that he denies the myriad transformations, taking their eternal cessation as his refuge. If he interprets this as a supreme state, he will fall into the error of taking what is not a refuge to be a refuge. Those abiding in Shunyata in the Heaven of [Neither Thought nor] Non-Thought will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the sixth state, in which he realizes a state of voidness based on the idea of emptiness within the perfect brightness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of annihilationism.

(楞嚴經卷第十之11)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於圓融根互用中，已得隨順。便於圓化一切發生，求火光明，樂水清淨，愛風周流，觀塵成就，各各崇事。以此群塵，發作本因，立常住解。是人則墮生無生執。諸迦葉波並婆羅門，勤心役身，事火崇水，求出生死，成其伴侶。迷佛菩提，亡失知見。是名第五計著崇事，迷心從物，立妄求因，求妄冀果。違遠圓通，背涅槃城，生顛化種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若于圓明，計明中虛，非滅群化，以永滅依，為所歸依生勝解者，是人則墮歸無歸執。無想天中諸舜若多，成其伴侶。迷佛菩提，亡失知見。是名第六圓虛無心，成空亡果。違遠圓通，背涅槃城，生斷滅種。

Shurangama Qingx (jap-10)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Ix narr sniu qongxx srinx qapp simx an' soxx huequix :ee qapp soxx quiix :ee cud .laii .ee, sibhongx hukongx iarr longxx an’ hiax snix kiw, dyrr qra jex juer soxx suanlauu ee soxjai, liahjunw si jinsit qycc suwiongg, qycc juer byy snix-bet ee qaixsueh. Dirr snix-bet diongx, sniu' jaw qra knuar juer si siongsiongg diamr lehh, qcc duiww byy snix u behik, iarr duiww snix-bet byy bingvik. Anju dirr jitt jiongw dimbee, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc _________, ix e qra Jurjai Tnix liahjuer si ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx quiix soxx lip ee derr snax jiongw simx, singjiu bongrsiongw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud uanbuanw dendyr ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr dirr soxx jaix :ee qra knuar jyr si uantongx qycc poxpenr, ix dyrr liahjunw qongxx, sibhongx cauxbok longxx si u jxingg, ham' langg byy jingcax. Cauxbok e juer langg, langg siw liauxau qycc jniaa juer sibhongx ee cauw qapp ciu, jitt nng hxang byy hunved, longxx u diqag, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg e dui lyc budix :ee u diqag ee jipdiok. Jipdiok qongxx itcer longxx u diqag ee Vasishtha qapp Sainika e venr juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si cuixdok poxpenr u diqag soxx lip ee derr sir jiongw simx, singjiu vuebiu ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud diqenr dendyr ee jingxjiw.

(Shurangama Sutra, Volume 10-10)

"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. If he regards what he is returning to as a refuge, he will suspect that his body and mind come forth from there, and that all things in the ten directions of space arise from there as well. He will explain that that place from which all things issue forth is the truly permanent body, which is not subject to production and destruction. While still within production and destruction, he prematurely reckons that he abides in permanence. Since he is deluded about non-production, he is also confused about production and destruction. He is sunk in confusion. If he interprets this as a supreme state, he will fall into the error of taking what is not permanent to be permanent. He will speculate that the God of Sovereignty (Ishvaradeva) is his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the third state, in which he makes a false speculation based on the idea that there is a refuge. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of an distorted view of perfection.

"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. Based on his idea that there is universal awareness, he formulates a theory that all the plants and trees in the ten directions are sentient, not different from human beings. He claims that plants and trees can become people, and that when people die they again become plants and trees in the ten directions. If he considers this idea of unrestricted, universal awareness to be supreme, he will fall into the error of maintaining that what is not aware has awareness. Vasishtha and Sainika, who maintained the idea of comprehensive awareness, will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the fourth state, in which he creates an erroneous interpretation based on the idea that there is a universal awareness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of awareness.

(楞嚴經卷第十之10)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所歸有所歸依，自疑身心從彼流出。十方虛空，咸其生起。即于都起所宣流地，作真常身無生滅解。在生滅中，早計常住。既惑不生，亦迷生滅。安住沈迷生勝解者，是人則墮常非常執。計自在天，成其伴侶。迷佛菩提，亡失知見。是名第三立因依心，成妄計果。違遠圓通，背涅槃城，生倒圓種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所知，知遍圓故，因知立解。十方草木皆稱有情，與人無異。草木為人，人死還成十方草樹。無擇遍知，生勝解者，是人則墮知無知執。婆吒霰尼，執一切覺，成其伴侶。迷佛菩提，亡失知見。是名第四計圓知心，成虛謬果。違遠圓通，背涅槃城，生倒知種。