Shurangama Qingx (sir-20)

"Ananda, liw knuar hukongx dirr sibhongx sewqair venwvenr, hukongx qapp quanqnir byy hunx. U hukongx byy tew, u quanqnir byy qakdix, horsiong qauqnaa hingsingg bongrsiongw. Jex si derr id dingg, miaa qiyr juer qiab-lyy. Liw ee sinkux si sir dua iauwsor laii qapjniaa juer sintew. Knuar, tniax, bongkab, qapp qakdix dongr lehh hro liw u joxgai. Juiw, huew, hongx, qapp too qycc hro liw ee bongkab qapp qakdix horsiong qauqnaa laii hingsingg bongrsiongw. Jex si derr zi dingg, miaa qiyr juer qenr-lyy. Qycc liw simdiongx qiwdii laii venrzin ee quanwsir e huatsnix cud diwsig qapp qenwbunn, vauhamm qapp henxsi cud lak jiongw siogdinn. Lirkuix siogdinn dyrr byy siongwtew, lirkuix qakdix dyrr byy vunxsingr, horsiongx qauqnaa laii hingsingg bongrsiongw. Jex si derr snax dingg, miaa qiyr juer huanlyw-lyy. Qycc liw jaxamr vutsii snix-bet byy tingg, qakdix qapp qenwbunn qenww beh lauu dirr sewqanx, giabjer unrjuanw qenww dirr qokdow decc censuaw, horsiongx qauqnaa laii hingsingg bongrsiongw. Jex si derr sir dingg, miaa qiyr juer jiongwsingx-lyy. Linw jiaxee ee qenwbunn guanvunw vingrr byy jingcax. In'ui jiongxjiongw ee siogdinn laii qecdng, byy inxdnuax laii snix cud jingcax. Vunxsingr lairdew horsiong u qakdix, decc jok'ing ee sii horsiong e uivue. Qangg qapp jingcax srid kir junxjinn, horsiong qauqnaa laii hingsingg bongrsiongw. Jex si derr go dingg, miaa qiyr juer mia-lyy."

(Shurangama Sutra, Volume 4 --20)

"Ánanda, you see that space pervades the ten directions. There is no division between space and seeing. And yet space by itself cannot identify its own substance, and seeing alone has nothing to register awareness of. But the two become entangled in falseness. This is the first layer, called the turbidity of time. Your body appears in full, with the four elements composing its substance, and from this, seeing, hearing, sensation, and cognition become firmly defined. Water, fire, wind, and earth fluctuate between sensation and cognition and become entangled in falseness. This is the second layer, called the turbidity of views. Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views. From out of them appear the six defiling objects. Apart from the defiling objects the consciousness would lack attributes. Apart from cognition the objects would have no nature. But they become entangled in a falseness. This is the third layer, called the turbidity of afflictions. And if day and night there is endless arising and ceasing as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings. Originally, your seeing and hearing were not of different natures, but a multitude of defiling objects has divided them into crude differences. These natures have mutual awareness, but their functions are in opposition. Sameness and difference arise and they lose their identity. This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a life span."

(楞嚴經卷第四之20)

阿難。汝見虛空遍十方界。空見不分。有空無體。有見無覺。相織妄成。是第一重。名為劫濁。汝身現摶四大為體。見聞覺知。壅令留礙。水火風土。旋令覺知。相織妄成。是第二重。名為見濁。又汝心中憶識通習。性發知見。容現六塵。離塵無相。離覺無性。相織妄成。是第三重。名煩惱濁。又汝朝夕生滅不停。知見每欲留於世間。業運每常遷於國土。相織妄成。是第四重。名眾生濁。汝等見聞元無異性。眾塵隔越。無狀異生。性中相知。用中相背。同異失準。相織妄成。是第五重。名為命濁。