Shurangama Qingx (jap-6)

“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 bujin liudong snix cuixdok :ee, jitt xee langg e dui lyc siw liauxau u siongwtew ee siaa lun, huatsimx dendyr. Ix qowsiuw ix hitt xee srinx, qongxx siktew si guaw; iacc si knuar qaqi si uanbuanw, venww qoktow ee siktew longxx sriok ix; iacc si qongxx jingg enn duer ix dngw .laii, qongxx siktew sriok ix; iacc si ix ixx juewhingg-dxir siy' suar, qongxx ix dirr siktew lairdew, longxx si cuixdok qongxx siw liauxau u siongwtew. Jiauww anxnex sunkuann, u jap-lai jiongw siongwtew. Zen'au ix cuixdok qongxx, huanlyw ingxuanw si huanlyw, potee ingxuanw si potee, nng hxang kia vnii jee, horsiongx byy siy’ gai.

In'ui cuicig siw au u siongwtew, ix e dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr lak guardy, lip siw liauxau, go dxir u siongwtew jitt jiongw dendyr ee lixlun.

“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 ixqingx dubet ee sig-dxir, sriu-dxir qapp sniu-dxir diongx snix cuixdok :ee, jitt xee langg e dui lyc siw liauxau byy siongwtew ee siaa lun, huatsimx dendyr.

Ix qnir diyc sig-dxir bedbyy, sinhingg byy jit xee xinx; ix quancad sniu-dxir bedbyy, simx byy soxx knikib, ix jaix sriu-dxir bedbyy, byy qycc lensuar. Dxir ee singr siausid, junw qycc snix .cud .laii, byy sriu-dxir qapp sniu-dxir, ham' cauxbok siy' qangg. Henrjingg dy' byy, siw liauxau nacc qycc u jiongxjiongw siongwtew? Jurr anxnex kingkamr qongxx, siw liauxau byy siongwtew. Jiauww anxnex sunkuann, u veh jiongw byy siongwtew. Dui' anxnex cuixdok liappuann qapp inqyw, itcer longxx si kangx :ee, dna’ u miazi, qiuwqingr duanrbet. In'ui u decc cuicig siw liauxau sniaw longxx byy, ix e dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr cid guardy, lip siw liauxau, go dxir byy siongwtew jitt jiongw dendyr ee lixlun.

(Shurangama Sutra, Volume 10-6)

"Further, in his practice of Samadhi, the 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 the endless flow, he could fall into error with the confused idea that forms exist after death. He may strongly identify with his body and say that form is himself; or he may see himself as perfectly encompassing all worlds and say that he contains form; or he may perceive all external conditions as contingent upon himself and say that form belongs to him; or he may decide that he relies on the continuity of the formations skandha and say that he is within form. In all of these speculations, he says that form exists after death. Considering back and forth in this way, he comes up with sixteen cases of the existence of forms. Then he may speculate that afflictions are always afflictions, and Bodhi is always Bodhi, and the two exist side by side without contradicting each other.

"Because of these speculations about what exists after death, he will fall into externalism and become confused about the Bodhi nature. This is the sixth externalist teaching, which postulates confused theories of the existence of forms after death in the realm of the five skandhas.

"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 the skandhas of form, feeling, and thinking, which have already ended, he could fall into error with the confused idea that form do not exist after death.

"Seeing that his form is gone, his physical shape seems to lack a cause. As he contemplates the absence of thought, there is nothing to which his mind can become attached. Knowing that his feelings are gone, he has no further involvements. Those skandhas have vanished. Although there is still some coming into being, there is no feeling or thought, and he concludes that he is like grass or wood. Since those qualities do not exist at present, how can there be any existence of forms after death? Because of his examinations and comparisons, he decides that after death there is no existence. Expanding the idea, he comes up with eight cases of the non-existence of forms. From that, he may speculate that Nirvana and cause and effect are all empty, that they are mere names which ultimately do not exist. Because of those speculations that forms does not exist after death, he will fall into externalism and become confused about the Bodhi nature. This is the seventh externalist teaching, which postulates confused theories of the nonexistence of forms after death in the realm of the five skandhas.

(楞嚴經卷第十之6)  

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。于無盡流生計度者，是人墜入死後有相發心顛倒。或自固身，云色是我。或見我圓，遍國土，云我有色。或彼前緣隨我回復，云色屬我。或復我依行中相續，云我在色。皆計度言死後有相。如是循環，有十六相。從此或計畢竟煩惱，畢竟菩提，兩性並驅，各不相觸。由此計度死後有故，墮落外道，惑菩提性。是則名為第六外道，立五陰中死後有相，心顛倒論。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。於先除滅色受想中，生計度者，是人墜入死後無相，發心顛倒。見其色滅形無所因。觀其想滅，心無所繫。知其受滅，無復連綴。陰性銷散，縱有生理，而無受想，與草木同。此質現前猶不可得。死後云何更有諸相。因之勘校死後相無。如是循環，有八無相。從此或計涅槃因果，一切皆空。徒有名字，究竟斷滅。由此計度死後無故，墮落外道，惑菩提性。是則名為第七外道，立五陰中死後無相，心顛倒論。