Shurangama Qingx (sir-21)

"Ananda, liw jitmaw beh hro knuar, tniax, bongkab, qapp qakdix tangx ham' Zulaii ee suwsiongg, anlok, jurgnow, qapp cingjing e jiahqax, ingdongx dairsingx qingxsuanw snix-siw ee qinvunw, jiauww byy snix-bet uanbuanw cingjing ee vunxsingr laii juewjniaa. Iong cingjing kir dngxsec hiaxee hukongx, bongrsiongw, bet .kir, qapp snijniaa, hanghok huedngw qaur guanvunw ee qakdix. Did diyc guandew bingcingx ee qakdix, byy snix byy bet ee vunxsingr si knikib de ee simsingr. Zen'au uanbuanw singjiu qongqyw derqair siulen ee kakjingr.  Kyxviw beh qra lyy juiw venr cringx, qra drew dirr jing jing ee kiwku, jing jing cimdimm byy dinxdang, tosuax qaqi e dimm .lyc .kir, cringx juiw dyrr henxhen dirr ganw-jingg. Jex qiyr juer co' hanghak kecdinn huanlyw. Kiwduu tosuax, juiw venr sunjing. Jex qiyr juer ingxuanw dng qinvunw ee bubingg. Bingqngx siongwtew jingbiau sunqed, itcer venwhuar henxhen longxx be jniaa juer huanlyw. Longxx qapp liappuann (Nirvana) cingjing bibiau ee qongdig u jiahqax. Derr zi ee ywgi si, linw jiaxee vitdnia beh huatguan potesimx, dirr  posad kaninw snix cud dua iongxbingw, quatding kiwsag soxu iuxuii ee siongwtew, ingdongx jimjiog quancad, siongser cuiqiur huanlyw ee qinvunw. Jitt xee an' byy ixlaii huatsnix giabjer, virr ju'iongw laii snix .cud .ee dauwdew si'angwjyr, si'angw sriu?"

(Shurangama Sutra, Volume 4 --21)

"Ánanda, you now want to cause your seeing, hearing, sensation, and cognition to return to and tally with the eternity, bliss, true self, and purity of the Thus Come One. You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature, which neither arises nor ceases. By means of this tranquility, influence the empty and false arising and ceasing so that it is subdued and returns to the source of enlightenment. The attainment of this source of bright enlightenment, which neither arises nor ceases, is the mind of the cause-ground. Then, you can completely realize cultivation of and certification to the ground of fruition. To do that much is like purifying muddy water by placing it in a quite vessel which is kept completely still and unmoving. The sand and silt settle, and the pure water appears. That is called the initial subduing of transitory defiling afflictions. The complete removal of the mud from the water is called the eternal severance of fundamental ignorance. When clarity is pure to its very essence, then no matter what happens, there is no affliction. Everything is in accord with the pure and wonderful virtues of Nirvana. The second absolute is that if you definitely wish to bring forth the resolve for Bodhi and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle, you must decisively renounce all conditioned phenomena. You should carefully consider the origin of afflictions: who creates and who endures the beginning-less creation of karma and perpetual rebirth?"

(楞嚴經卷第四之21)

阿難。汝今欲令見聞覺知。遠契如來常樂我淨。應當先擇死生根本。依不生滅圓湛性成。以湛旋其虛妄滅生。伏還元覺。得元明覺無生滅性為因地心。然後圓成果地修證。如澄濁水。貯於靜器。靜深不動。沙土自沈。清水現前。名為初伏客塵煩惱。去泥純水。名為永斷根本無明。明相精純。一切變現。不為煩惱。皆合涅槃清淨妙德。第二義者。汝等必欲發菩提心。於菩薩乘生大勇猛。決定棄捐諸有為相。應當審詳煩惱根本。此無始來發業潤生誰作誰受。