Shurangama Qingx (jap-2)

“Ananda! Jitt xee dirr samadhi ee senrlamjuw, simx jniar, dniardiyc, qycc bingtongx, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw, dirr jitt xee qinvunw kiw hunved :ee, jitt xee langg e duirlyc sir jongw poxpenr ciangjai ee siaa lun.

Id jiarr, jitt xee langg kingqiur simx qapp qxingw ee singr, duanr qongxx jitt nng xui longxx byy kixinx. Ix siuhing, tangx jaix nng-bxan qiab ixlaii, sibhongx jiongwsingx ee soxu snix-be longxx decc sunkuann, m bad byy .kir, dyrr liahjunw simx qapp qxingw longxx suwsiongg dilehh.

Zi jiarr, jitt xee langg kingqiur de, juiw, huew qapp hongx sir dua qinguann, duanr qongxx jitt sir jiongw ee vunxsingr suwsiongg dilehh. Ix siuhing, tangx jaix sir-bxan qiab ixlaii, sibhongx jiongwsingx ee soxu snix-be longxx si suwsiongg, m bad byy .kir, dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Snax jiarr, jitt xee langg kingqiur lak qinx, mana qapp jipsiuw :ee, duanr qongxx simx, ir, qapp iwsig ee vunxguann, inx ee vunxsingr si suwsiongg dilehh. Ix siuhing, tangx jaix veh-bxan qiab ixlaii, itcer jiongwsingx itdit decc sunkuann be siausid, jurvunw dyrr siongsiongg diamr lehh. Kingqiur liauw ee qetlun si byy srid vunxsingr, ix dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Sir jiarr, jitt xee langg qiwzenn bedjin sniu-dxir ee qinguann, qycjaiww snix ee lixiuu dyrr be unrjuanw. Snix-bet ee sniurhuad dnaxx ixx ingxx bet, jurzenn sniu qongxx si byy snix byy bet. In’ui simx zucuw cunxdok, dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Zucuw cuicig, jniar venww diqag byy .kir, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr zi guardy, lip uantongx suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-2)

"Ananda, in his practice of Samadhi, such a good person's mind is unmoving, clear, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on its pervasive constancy, he could fall into error with four theories of pervasive permanence.

"First, as this person thoroughly investigates the mind and its states, he may conclude that both are causeless. Through his cultivation, he knows that in twenty thousand eons, as living beings in the ten directions undergo endless rounds of production and destruction, they are never annihilated. Therefore, he speculates that the mind and its states are permanent.

"Second, as this person thoroughly investigates the source of the four elements, he may conclude that they are permanent in nature. Through his cultivation, he knows that in forty thousand eons, as living beings in the ten directions undergo production and destruction, their substances exist permanently and are never annihilated. Therefore, he speculates that this situation is permanent.

"Third, as this person thoroughly investigates the sixth sense faculty, the manas, and the consciousness that grasps and receives, he concludes that the origin of mind, intellect, and consciousness is permanent. Through his cultivation, he knows that in eighty thousand eons, as all living beings in the ten directions revolve in transmigration, this origin is never destroyed and exists permanently. Investigating this undestroyed origin, he speculates that it is permanent.

"Fourth, since this person has ended the source of thoughts, there is no more reason for them to arise. In the state of flowing, halting, and turning, the thinking mind--which was the cause of production and destruction--has now ceased forever, and so he naturally thinks that this is a state of non-production and non-destruction. As a result of such reasoning, he speculates that this state is permanent.

"Because of these speculations of permanence, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the second externalist teaching, in which one postulates the pervasiveness of permanence.

(楞嚴經卷第十之2)  

阿難！是三摩中諸善男子，凝明正心，魔不得便，窮生類本，觀彼幽清常擾動元。于圓常中起計度者，是人墜入四遍常論。一者、是人窮心境性，二處無因。修習能知二萬劫中，十方眾生，所有生滅，咸皆循環，不曾散失，計以為常。二者、是人窮四大元，四性常住。修習能知四萬劫中，十方眾生，所有生滅，咸皆體恒，不曾散失，計以為常。三者、是人窮盡六根末那執受，心意識中本元由處，性常恒故。修習能知八萬劫中，一切眾生，循環不失，本來常住。窮不失性，計以為常。四者、是人既盡想元，生理更無流止運轉，生滅想心，今已永滅。理中自然成不生滅。因心所度，計以為常。由此計常，亡正遍知，墮落外道，惑菩提性。是則名為第二外道，立圓常論。