Shurangama Qingx (jap-20)

"Ananda! Narr u jiongwsingx tangx siongrtok jitt vxo qingx qapp amwsiong jitt xee jxiur, cincniu guaw siwqer decc qangxsuad, ix ee qongdig, buliong qiab iarr qongw be liauw. Jiauww guaw soxx qar :ee kir siuhing, ix tangx didjiab singjiu potee, byy qycc duw diyc xmoo-su.”

Vuddyy qangxsuad jitt vxo qingx liauw, bikiu, bikuni, upasaka, upasika, itcer sewqanx tenzinn, langg, asura, qapp jerje tahongx posad, siyxsing, singwzinn, senzinn, dongjuw, qapp co' huatsimx ee dua lat quixsinn longxx dua hnuahiw, qnialew liauxau lirkuix.

(Shurangama Sutra, Volume 10-20)

Ananda, if living beings are able to recite this Sutra and uphold this mantra, I could not describe in endless kalpas how great the advantages will be. Rely on the teaching I have spoken. Cultivate in accord with it, and you will directly realize Bodhi without encountering demonic karma."

When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, and all the gods, humans, and asuras in this world, as well as all the Bodhisattvas, those of the Two Vehicles, Sages, immortals, and pure youths in other directions, and the mighty ghosts and spirits of initial resolve all felt elated, made obeisance, and withdrew.

(楞嚴經卷第十之20)  

阿難！若有眾生，能誦此經，能持此咒，如我廣說，窮劫不盡。依我教言，如教行道，直成菩提，無復魔業。佛說此經已。比丘、比丘尼、優婆塞、優婆夷。一切世間天人阿修羅，及諸他方菩薩二乘，聖仙童子，並初發心大力鬼神，皆大歡喜，作禮而去。

Shurangama Qingx (jap-19)

Ananda rinr qongxx, “Hukongx byy jinrtauu, dinvyw byy qiongjin. Sikzit u jit xee langg sisiar hro Vut cid xee jnii, siw liauxau dautaix juer Dngw Lenw Ongg. Hyhongr ing henrjingg jin hukongx siwqer vudtow ee dinvyw laii si'uw. Qingquer byy qiongjin ee qiab laii sniu dy' sniu vutqib. Jitt xee hokkir anwjnuaw qongxx u venqair?”

Vuddyy qra Ananda qongw, “Jiongww Vut Zulaii soxx qongw :ee longxx byy huhoo. Narr u langg srinx u sir dang jue qapp jap Parajika, sunwsikqanx jitt xui qaur hitt xui dui lyc Avici Dergai, simrjiww sibhongx soxu byy qnaiwdng dergak, byy jit xui byy byy qinglik. Narr tangx jiong' jitt xee huatmngg itliam-jiqanx duiww buat qiab byy yc :ee kaisi, jitt xee langg ee juerjiongr e duer jitt liam siaubet, siurkow ee dergak venr juer anlok ee qog. Ix did .diyc ee hokkir ciauquer jinwjingg hitt xee si’uw ee langg vah vxue, cingx vxue, cingbanrig vxue, simrjiww sngwsut iacc piwzu longxx berdangr viauxdat.

(Shurangama Sutra, Volume 10-19)

Ananda answered, "Since space is limitless, the precious things would be boundless. In the past, someone gave the Buddha seven coins and consequently was reborn as a Wheel-turning King in his next life. As to this person who now fills up all of space and all the Buddhalands with an offering of precious things that could not be reckoned through endless eons, how could there be a limit to his blessings?"

The Buddha told Ananda, "All Buddhas, Tathagatas, speak words which are not false. There might be another person who had personally committed the Four Major Offenses and the Ten Parajikas so that, in an instant, he would have to pass through the Avichi Hells in this world and other worlds, until he had passed through all the Relentless Hells in the ten directions without exception. And yet, if he could explain this Dharma-door for even just the space of a thought to those in the Dharma-ending Age who have not yet studied it, his obstacles from offenses would be eradicated in response to that thought, and all the hells where he was to undergo suffering would become lands of peace and bliss. The blessings he would obtain would surpass those of the person previously mentioned by hundreds of thousands of millions of billions of times, indeed by so many times that no calculations or analogies could express it. 

(楞嚴經卷第十之19)  

阿難答言：虛空無盡，珍寶無邊。昔有眾生施佛七錢，捨身猶獲轉輪王位。況復現前虛空既窮，佛土充遍，皆施珍寶。窮劫思議，尚不能及。是福云何更有邊際？佛告阿難！諸佛如來，語無虛妄。若復有人，身具四重十波羅夷，瞬息即經此方他方阿鼻地獄，乃至窮盡十方無間，靡不經歷。能以一念將此法門，於末劫中開示未學。是人罪障，應念銷滅。變其所受地獄苦因，成安樂國。得福超越前之施人，百倍千倍千萬億倍，如是乃至算數譬喻所不能及。

Shurangama Qingx (jap-18)

"Ananda! Jitt go dxir snix cud go jiongw bongrsiongw. Liw dnaxx sniu beh jaix xinx-qxair ee cimcenw. Sig qapp kangx si sig-dxir ee venqair. Bongkap qapp hunlii si sriu-dxir ee venqair. Qir lehh qapp be qir si sniu-dxir ee venqair. Bet qapp snix si qniajuer-dxir ee venqair. Cingjing zip qapp cingjing hap qruix srig-dxir ee venqair.

Jitt go dxir snix kiw ee vunxguann si d.-dingtac-t :ee. Snix kiw si in'ui srig, bet si an’ sig siauduu. U lixqaiw dyrr e dunwgo. In'ui u liauxgo dyrr e siauduu. Mrqycc m si jidsiqanx longxx siauduu, si jiauww cuwde siausid. Guaw u iong Karpasa-vor tauw qad ee dyrliw qar :liw. Liw si dyc’ui tniax byy jiacc qycjaiww mng lehh?

Liw ingqaix jiong’ jitt xee bongrsiongw ee qinguann liauxqaiw tetdew, tangx tuann hro jionglaii buadhuad lairdew jerje siuhing :ee, hro inx zinrbad jiaxee hubongr snix cud cimx cimx ee iamwor, hro inx jaix u liappuann, be tamluann samqair.

Ananda! Narr u langg ixx venww muaw sibhongx soxu hukongx ee cid jiongw muaw muaw vyxbut hongrsangr hro din'aix sowliong ee jiongww vut, qra inx hogsai qapp qiongriongw, itsimx-it'ir byy hihuir. Liw ee iwsur sniaw kuanw? Jitt xee langg in'ui duiww vut si'uw ee inenn, ix did .diyc ee hokkir, je bor?”

(Shurangama Sutra, Volume 10-18)

"Ananda, these five skandhas of reception develop with five kinds of false thinking. You also wanted to know the depth and scope of each realm. Form and emptiness are the boundaries of form. Contact and separation are the boundaries of feeling. Remembering and forgetting are the boundaries of thinking. Destruction and production are the boundaries of formations. Deep purity entering to unite with deep purity belongs to the boundaries of consciousness."

"At their source, these five skandhas arise in layers. Their arising is due to consciousness. Their cessation begins with the elimination of form. You may have a sudden awakening to the principle, at which point they all simultaneously vanish. But in terms of the specifics, they are eliminated not all at once, but in sequence. I have already shown you the knots tied in the Karpasa cloth. What is it that you do not understand, that causes you to ask about it again?"

"You should gain a thorough understanding of the origin of this false thinking and then transmit your understanding to cultivators in the future Dharma-ending Age. Let them recognize this falseness and naturally give rise to deep disdain for it. Let them know of Nirvana so that they will not linger in the Triple Realm."

"Ananda, suppose someone were to present a quantity of the seven precious things that filled the space in the ten directions to Buddhas as many as atoms of universe, attentively serving and making offerings to them without letting a moment go by in vain. Do you think this person would reap many blessings from making such an offering to the Buddhas?"

(楞嚴經卷第十之18)  

阿難！是五受陰，五妄想成。汝今欲知因界淺深。唯色與空，是色邊際。唯觸及離，是受邊際。唯記與妄，是想邊際。唯滅與生，是行邊際。湛入合湛，歸識邊際。此五陰元，重疊生起。生因識有，滅從色除。理則頓悟，乘悟並銷。事非頓除，因次第盡。我已示汝劫波巾結，何所不明，再此詢問。汝應將此妄想根元，心得開通，傳示將來末法之中諸修行者。令識虛妄。深厭自生，知有涅槃，不戀三界。阿難！若復有人，遍滿十方所有虛空，盈滿七寶。持以奉上微塵諸佛，承事供養，心無虛度。于意云何。是人以此施佛因緣，得福多不？

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。