Shurangama Qingx (jap-3)

“Qycc dirr samadhi ee senrlamjuw, simx jniar, qencii qycc dniardiyc, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw, dirr qaqi qapp tazinn jiqanx kiw hunved :ee, jitt xee langg e duirlyc sir jiongw dendyr ee qenwsig, vorhun busiongg qapp vorhun suwsiongg ee siaa lixlun.

Id jiarr, jitt xee langg quancad bibiau bingtongx ee simx venww muaw sibhongx sewqair, dyrr liahjunw jitt xee dniardiyc cimdimm ee simx si qiuwqingr sinn-guaw. Dui’ anxnex dyrr cunxdok qongxx 'Guaw venww muaw sibhongx, dniardiyc bintongx byy dinxdang. Itcer jiongwsingx, dirr guaw simdiongx qaqi snix qaqi siw. Soxiw, guaw ee simx ee vunxsingr si siongsiongg dilehh. Hex u snix u bet :ee ee vunxsingr jniawjniar si busiongg.'

Zi jiarr, jitt xee langg byy quancad qaqi ee simx, ix quancad venww sibhongx Ganges Hyy suax sowliong hiacc je ee qoktow. Ix qnir diyc qinlik qiab laii huixhuai :ee, dyrr liahjunw jex qiuwqingr si busiongg. Ix qnir diyc qinglik qiab byy huixhuai :ee, dyrr qongw jex qiuwqingr si siongsiongg dilehh.

Snax jiarr, jitt xee langg dna' quancad qaqi ee simx, huathen simx jingbit qycc biser kyxviw din'aix dirr sibhongx ijuanw, singr byy qaixii, tangx hro jitt xee srinx liammix snix liammix bet. Ix qra byy huixhuai ee jursingr knuar juer si siongsiongg dilehh. An' ix lrauu .cud .kir ee snex-siw, ix knuar juer si busiongg :ee.

Sir jiarr, jitt xee langg jaix sniu-dxir bedjin, qnir diyc juewhingg-dxir decc lrauu. Juewhingg-dxir siongsiongg decc lrauu, ix dyrr liahjunw vunxsingr si siongsiongg dilehh. Sig-dxir, sriu-dxir qapp sniu-dxir dnaxx ixx bedjin, ix knuar juer si busiongg.

In'ui u decc cuicig jitt kuanw vorhun busiongg qapp vorhun suwsiongg, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr snax guardy, vorhun suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-3)

"Further, in his practice of Samadhi, such a good person's mind is firm, unmoving, 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 about self and others, he could fall into error with theories of partial impermanence and partial permanence based on four distorted views.

"First, as this person contemplates the wonderfully bright mind pervading the ten directions, he concludes that this state of profound stillness is the ultimate spiritual self. Then he speculates, "My spiritual self, which is settled, bright, and unmoving, pervades the ten directions. All living beings are within my mind, and there they are born and die by themselves. Therefore, my mind is permanent, while those who undergo birth and death there are truly impermanent."

"Second, instead of contemplating his own mind, this person contemplates in the ten directions worlds as many as the Ganges' sands. He regards as ultimately impermanent those worlds that are in eons of decay, and as ultimately permanent those that are not in eons of decay.

"Third, this person closely examines his own mind and finds it to be subtle and mysterious, like fine motes of dust swirling in the ten directions, unchanging in nature. And yet it can cause his body to be produced and then to be destroyed. He regards that indestructible nature as his permanent intrinsic nature, and that which undergoes birth and death and flows forth from him as impermanent.

"Fourth, knowing that the skandha of thinking has ended and seeing the flowing of the skandha of formations, this person speculates that the continuous flow of the skandha of formations is permanent, and that the skandhas of form, feeling, and thinking which have already ended are impermanent.

"Because of these speculations of impermanence and permanence, he will fall into externalism and become confused about the Bodhi nature. This is the third externalist teaching, in which one postulates partial permanence.

(楞嚴經卷第十之3)  

又三摩中諸善男子，堅凝正心，魔不得便，窮生類本，觀彼幽清常擾動元。于自他中起計度者，是人墜入四顛倒見，一分無常，一分常論。一者、是人觀妙明心遍十方界，湛然以為究竟神我。從是則計我遍十方，凝明不動。一切眾生，於我心中自生自死。則我心性名之為常。彼生滅者，真無常性。二者、是人不觀其心，遍觀十方恒沙國土。見劫壞處，名為究竟無常種性。劫不壞處，名究竟常。三者、是人別觀我心，精細微密，猶如微塵。流轉十方，性無移改。能令此身即生即滅。其不壞性，名我性常。一切死生從我流出名無常性。四者、是人知想陰盡，見行陰流。行陰常流，計為常性。色受想等，今已滅盡，名為無常。由此計度一分無常一分常故，墮落外道，惑菩提性。是則名為第三外道一分常論。