Shurangama Qingx (jap-1)

"Ananda! Hiaxee siulen samadhi ee senrlamjuw, sniu-dxir bedjin :ee, jitt hy langg dirr vingsiongg sii bangrsiongw siaubet, cingcniw qapp kunr ee sii longxx qangrkuanw, qakdix bingtongx jigjing, uanxzenn valangx ee tnix, byy qycc u ixjaw hitt quaw cohoo dairjir ee ngiaw. Inx jitt sii quanx sewqanx ee dairde qapp sanhyy, bersux qniar hiacc bingg, laii ee sii byy soxx liamm, quer liauw byy lauu jongjig. Jiapsiu qapp huanxingr longxx hix :ee, ixjaw ee sibkuir longxx byy .kir, dna' u jinsit ee vunxjid lauu lehh. Snix-bet ee qinguann, an' jiax lorhen, tangx knuar qnir sibhongx jap-zi jiongw jiongwsingx ee jingxlui. Suienn iauxx bue tongdat inx qokqog sniwmia ee laiiuu, ix u huatqnir diyc snix-bet ee qinqix si siy' qangg :ee, uanxzenn huanwqingw s.-siamxsih-s, jniaa juer dimpuu qiuwqingr ee jongxqintauu. Jex qiyr juewhingg-dxir ee kuhik.

Narr jitt xee s.-siamxsih huanwqingw ee singr huedngw guanvunw hiacc dingcingx, guandew ee sibkuir dyrr e dingcingx, kyxviw pylong bet .kir huar juer dingcingx ee juiw. Jex qiyr juer juewhingg-dxir bedjin. Jitt xee langg dyrr tangx ciauuat jiongwsingx ee lyy qenwsig. Quancad in’iuu, amwdiongx unxbat ee bongrsiongw si qinvunw.

Ananda! Qaidongx jaix did diyc jniar diqag dirr samatha ee senrlamjuw, jniar simx juwsinn bintongx, jap lui tnimoo byy ix hxuad, ix jiacc tangx jingbit genxqiur jiongwsingx ee vunxguann. Dirr qokk lui ee qinguann lorhen, tangx quancad bibiauw qycc siwqer ziauxluan ee qinvunw. Dirr jitt xee qinvunw kiw hunved :ee, jitt xee langg e duirlyc nng xee byy xinx ee lixlun.

Id jiarr, jitt xee langg knuar vunxguann byy kixinx. Sniaw enqor? Jitt xee langg qiwzenn tetdew pywhuai singqix, jiyh ganw-qinx veh-vah qongdig, qnir diyc veh-bxan qiab soxu jiongwsingx, giap cincniu laujuiw dirr qngxjng sunkuann, dirr jiax siw, dirr hiax snix. Ix jriw knuar diyc jiongwsingx dirr hitt xui lunhuee, veh-bxan qiab ixgua :ee, jit sud aw dy' knuar be diyc, dyrr u jitt jiongw qenwqaiw, qongxx sewqanx sibhongx ee jiongwsingx, dirr veh-bxan qiab ixlaii longxx si byy kixinx qaqi u :ee. Ix zucuw cunxdok, srid kir jniar venww diqag, duirlyc guardy, potee-singr besid .kir.

Zi jiarr, jitt xee langg knuar buadzit byy kixinx. Sniaw enqor? Jitt xee langg ixx knuar diyc snix ee qinguann, jaix langg snix langg, liauxgo jiauw snix jiauw; oax  jionglaii dy' ox :ee, gyy jionglaii dy vec :ee; langg qapp tnix vunxdew dy' kia dit :ee, jingsnix vunxdew dy' kia hnuaii :ee; vec m si sew .cud .laii .ee, ox m si niw .cud .laii .ee, an’ veh-bxan qiab ixlaii longxx byy qaixii. An' dnaxx qaur jinrbuew iarr si anxnex. 'Guaw jionglaii m bad knuar qnir quer potee, jnuaxngiu u singjiu potee jitt hy dairjir? Qaidongx jaix qimzit itcer henrsiong longxx byy kixinx.' Zucuw cuicig, jniar venww diqag byy .kir, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr id guardy lip byy xinx ee lixlun.

(Shurangama Sutra, Volume 10-1)

"Ananda, when the good person who is cultivating Samadhi has put an end to the thinking skandha, he is ordinarily free of dreaming and idle thinking, so he stays the same whether in wakefulness or in sleep. His mind is aware, clear, empty and still, like a cloudless sky, devoid of any coarse sense-impressions. He contemplates everything in the world--all the mountains, the rivers, and the vast land--as reflections in a bright mirror, appearing without attachment and vanishing without any trace; they are simply received and reflected. He does away with all his old habits, and only the essential truth remains. From this point on, as the origin of production and destruction is exposed, he will completely see all the twelve categories of living beings in the ten directions. Although he has not fathomed the source of their individual lives, he will see that they share a common basis of life, which appears as a mirage--shimmering and fluctuating--and is the ultimate, pivotal point of the illusory sense faculties and sense objects. This is the region of the formations skandha.

"Once the basic nature of this shimmering fluctuation returns to its original clarity, his habits will cease, like waves subsiding to become clear, calm water. This is the end of the formations skandha. This person will then be able to transcend the turbidity of living beings. Contemplating the cause of the formations skandha, one sees that subtle and hidden false thoughts are its source.

"Ananda, you should know that when such a good person has obtained proper knowledge in his practice of Shamatha, his mind is unmoving, clear, and proper, and it cannot be disturbed by the ten kinds of demons from the heavens. He is now able to intently and thoroughly investigate the origin of all categories of beings. As the origin of each category becomes apparent, he can contemplate the source of the subtle, fleeting, and pervasive fluctuation. But if he begins to speculate on that pervasive source, he could fall into error with two theories postulating the absence of cause.

"First, perhaps this person sees no cause for the origin of life. Why? Since he has completely destroyed the mechanism of production, he can, by means of the eight hundred merits of the eye organ, see all living beings in the swirling flow of karma during eighty thousand eons, dying in one place and being reborn in another as they undergo transmigration. But he cannot see beyond eighty thousand eons. Therefore, he concludes that for the last eighty thousand eons living beings in the ten directions of this and other worlds have come into being without any cause. Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature.

"Second, perhaps this person sees no cause for the end of life. And why? Since he perceives the origin of life, he believes that people are always born as people and birds are always born as birds; that crows have always been black and swans have always been white; that humans and gods have always stood upright and animals have always walked on four legs; that whiteness does not come from being washed and blackness does not come from being dyed; and that there have never been nor will there be any changes for eighty thousand eons. He says: "As I now examine to the end of this life, I find the same holds true. In fact, I have never seen Bodhi, so how can there be such a thing as the attainment of Bodhi? You should now realize that there is no cause for the existence of any phenomena." Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the first externalist teaching, in which one postulates the absence of cause.

(楞嚴經卷第十之1)  

阿難！彼善男子，修三摩提想陰盡者。是人平常夢想銷滅，寤寐恒一。覺明虛靜，猶如晴空。無復粗重前塵影事。觀諸世間大地山河，如鏡鑒明，來無所黏，過無蹤跡。虛受照應，了罔陳習，唯一精真。生滅根元，從此披露。見諸十方十二眾生，畢殫其類。雖未通其各命由緒。見同生基。猶如野馬熠熠清擾。為浮根塵究竟樞穴。此則名為行陰區宇。若此清擾熠熠元性。性入元澄，一澄元習。如波瀾滅，化為澄水，名行陰盡。是人則能超眾生濁。觀其所由，幽隱妄想以為其本。阿難！當知是得正知奢摩他中諸善男子，凝明正心，十類天魔不得其便。方得精研窮生類本。於本類中生元露者，觀彼幽清圓擾動元。于圓元中起計度者，是人墜入二無因論。一者、是人見本無因。何以故？是人既得生機全破。乘于眼根八百功德，見八萬劫所有眾生，業流灣環，死此生彼。只見眾生輪迴其處。八萬劫外，冥無所觀。便作是解，此等世間十方眾生，八萬劫來，無因自有。由此計度，亡正遍知，墮落外道，惑菩提性。二者、是人見末無因。何以故？是人於生既見其根。知人生人。悟鳥生鳥。烏從來黑。鵠從來白。人天本豎。畜生本橫。白非洗成。黑非染造。從八萬劫無復改移。今盡此形，亦復如是。而我本來不見菩提。云何更有成菩提事。當知今日一切物象，皆本無因。由此計度，亡正遍知，墮落外道，惑菩提性。是則名為第一外道立無因論。