Shurangama Qingx (jap-5)

“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 soxx jaix soxx knuar :ee snix cud cuixdok :ee, jitt xee langg e duirlyc sir jiongw dendyr, cuicig qongxx be siw, venwvenr hix ee lixlun.

Id jiarr, jitt xee langg quancad venwhuar ee qinguann, qnir diyc venwcenx qapp liudong, dyrr qongw u venwhuar; qnir diyc siy’ lensuar, dyrr qongw si siongsu. Qnir diyc soxx knuar :ee, dyrr qongw si snix, byy qnir diyc :ee, dyrr qongw si bet. Xinx siy' suar, singr byy dng :ee, dyrr qongw si qex :ee; siy’ suar lairdew u qnaiwdng :ee, dyrr qongw si qiamw :ee. Jiongwsingx qokqog snix cud :ee, dyrr qongw si u; jiongwsingx horsiongx longxx brongg :ee, dyrr qongw si byy. Ix ixx lriw quancad, in'ui iongrsimx byy qangg u vadd kuanw ee knuawhuad. U beh qriuu hxuad ee langg laii qra mng ywgi. Ix huedab qongxx, ‘Guaw dnaxx iarr snix iarr bet, iarr u iarr byy, iarr qex iarr qiamw.’ Ix itdit longxx luan qongxue, hro duxjiah hitt xee langg sax byy jangw.

Zi jiarr, jitt xee langg jimjiog quancad ix ee simx, huatqenr itcer longxx byy, giamrjingr diyc byy. U langg laii mng, ix dna’ dab jit zri, qandna' qongw 'byy'. Duliauw 'byy' ixgua, byy qongw vadd hxang.

Snax jiarr, jitt xee langg jimjiog quancad ix ee simx, huatqenr itcer longxx u, giamrjingr diyc u. U langg laii mng, ix dna’ dab jit zri, qandna' qongw 'u'. Duliauw 'u' ixgua, byy qongw vadd hxang.

Sir jiarr, jitt xee langg u qapp byy longxx u qnir .diyc, qxingw hunqix, ix ee simx iarr luan. U langg laii mng, ix dab qongxx, 'U dyrr si byy, byy lairdew m si u u.’ Itcer bunrluan, be kamx did kingqiur.

In'ui anxnix decc cuicig, bunrluan qycc hix, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr go guardy, u sir jiongw dendyr, cuicig qongxx be siw, venwvenr hix ee lixlun.

(Shurangama Sutra, Volume 10-5)

"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 on what he knows and sees, he could fall into error with four distorted, false theories, which are total speculation based on the sophistry of immortality.

"First, this person contemplates the source of transformations. Seeing the movement and flow, he says there is change. Seeing the continuity, he says there is constancy. Where he can perceive something, he says there is production. Where he cannot perceive anything, he says there is destruction. He says that the unbroken continuity of causes is increasing and that the pauses within the continuity are decreasing. He says that the arising of all things is existence and that the perishing of all things is non-existence. The light of reason shows that his application of mind has led to inconsistent views. If someone comes to seek the Dharma, asking about its meaning, he replies, "I am both alive and dead, both existent and non-existent, both increasing and decreasing." He always speaks in a confusing way, causing that person to forget what he was going to say.

"Second, this person attentively contemplates his mind and finds that everything is non-existent. He has a realization based on non-existence. When anyone comes to ask him questions, he replies with only one word. He only says "no." Aside from saying "no," he does not speak.

"Third, this person attentively contemplates his mind and finds that everything is existent. He has a realization based on existence. When anyone comes to ask him questions, he replies with only one word. He only says "yes." Aside from saying "yes," he does not speak.

"Fourth, this person perceives both existence and non-existence. Experiencing this branching, his mind becomes confused. When anyone comes to ask questions, he tells them, "Existence is also non-existence. But within non-existence there is no existence." It is all sophistry and does not stand up under scrutiny.

"Because of these speculations, which are empty sophistries, he will fall into externalism and become confused about the Bodhi nature. This is the fifth externalist teaching, in which one postulates four distorted, false theories that are total speculation based on the sophistry of immortality.

(楞嚴經卷第十之5)  

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。于知見中生計度者，是人墜入四種顛倒，不死矯亂，遍計虛論。一者、是人觀變化元。見遷流處，名之為變。見相續處，名之為恒。見所見處，名之為生。不見見處，名之為滅。相續之因，性不斷處，名之為增。正相續中，中所離處，名之為減。各各生處，名之為有。互互亡處，名之為無。以理都觀，用心別見。有求法人，來問其義。答言：我今亦生亦滅。亦有亦無。亦增亦減。于一切時皆亂其語。令彼前人遺失章句。二者、是人諦觀其心，互互無處，因無得證。有人來問，唯答一字，但言其無。除無之餘，無所言說。三者、是人諦觀其心，各各有處，因有得證。有人來問，唯答一字，但言其是。除是之餘，無所言說。四者、是人有無俱見，其境枝故，其心亦亂。有人來問，答言：亦有即是亦無，亦無之中，不是亦有，一切矯亂，無容窮詰。由此計度，矯亂虛無，墮落外道，惑菩提性。是則名為第五外道。四顛倒性，不死矯亂，遍計虛論。