Shurangama Qingx (jap-7)

“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 juewhingg-dxir iauxx junjai, siu-dxir qapp sniu-dxir bet .kir ee sii, ix cuixdok u qapp byy jitt nng hxang e jursiongx-maudunw, jitt xee langg dui zip siw liauxau longxx byy, kiw dendyr ee lixlun, an' sig-dxir, sriu-dxir qapp sniu-dxir qnir .diyc .ee longxx m si jinx :ee. Juewhingg-dxir venwcenx, knuar u-byy longxx byy. Jiauww anxnex sunkuann, kingqiur dxir ee qaiwhan, veh hxang longxx byy siongwtew. Cinwcinw qingw jit xee dxir, longxx qongw siw liauxau ee siongwtew m si siongwtew. Qycc ix cuixdok juewhingg ee singr si venwcenx :ee, simlai dyrr u jit jiongw lixqaiw, sniu qongxx u-byy longxx m si jinx :ee, duiww hix qapp sit byy kakding. Dui’ anxnex cuixdok siw liauxau sniaw longxx byy , au .laii vutdongw byy sniaw tangx qangxsuad, dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr veh guardy, lip go dxir dirr siw liauxau longxx byy .kir 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. Narr cuixdok dirr siw liauxau byy junjai :ee, jitt xee langg e dui lyc cid jiongw duanrbet ee siaa lun. Ix cuixdok qongxx srinx siw dyrr byy .kir, iacc iog qaur jin dyrr byy .kir, iacc kow qaur jin dyrr byy .kir, iacc qaur qaxx qiglok dyrr byy .kir, iacc siar jin dyrr byy .kir. Jiauww anxnex sunkuann, jin cid qxair, henrjingg ixx siaubet, byy .kir be qycc junjai. Dui’ anxnex cuixdok siw liauxau duanrbet, dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr qauw guardy, lip go dxir siw liauxau duanrbet 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. Narr cuixdok dirr siw liauxau u junjai :ee, jitt xee langg e dui lyc liappuann ee go jiongw siaa lun. Ix kyxlingg ixx iokqair juer jniar uaxkyr, knuar qnir uantongx qapp bingqngx laii snix cud aiwbo ee enqor; iacc ixx co’ senn, in'ui texsingr byy iuciuu; iacc ixx zi senn, in'ui simx byy kow; iacc ixx sxamx senn, in'ui qik kuaiwlok; iacc ixx sir senn, koxlok liongw brongg, byy qycc sriu lunhuee ee snix-bet. Ix jiong' dingxbin go jiongw u-lrau gorqaiw juer buuii, jiong' go jiongw an’unw knuar juer cingjing ee quiix. Jiauww anxnex sunkuann, jitt go xui si qiuwqingr. Dui’ anxnex cuixdok henrjingg go xui longxx si liappuann, dui lyc guardy, potee-singr besid .kir. Jex qiyr juer derr jap guardy, lip go dxir cuthen go jiongw liappuann  jitt jiongw dendyr ee lixlun.

(Shurangama Sutra, Volume 10-7)

"Further, in his practice of Samadhi, the good person's mind is f irm, 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. In this state where the skandha of formations remains, but the skandhas of feeling and thinking are gone, if he begins to speculate that there is both existence and non-existence, thus contradicting himself, he could fall into error with confused theories that deny both existence and non-existence after death. Regarding form, feeling, and thinking, he sees that existence is not really existence. Within the flow of the formations skandha, he sees that non-existence is not really non-existence. Considering back and forth in this way, he thoroughly investigates the realms of these skandhas and derives an eightfold negation of form. No matter which skandha is mentioned, he says that after death, it neither exists nor does not exist. Further, because he speculates that all formations are changing in nature, an "insight" flashes through his mind, leading him to derive a negation of both existence and non-existence. He cannot determine what is unreal and what is real. Because of these speculations that deny both existence and non-existence after death, the future is murky to him and he cannot say anything about it. Therefore, he will fall into externalism and become confused about the Bodhi nature. This is the eighth externalist teaching, which postulates confused theories that deny both existence and non-existence after death in the realm of the five skandhas.

"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 that there is no existence after death, he could fall into error with seven theories of the cessation of existence. He may speculate that the body will cease to exist; or that when desire has ended, there is cessation of existence; or that after suffering has ended, there is cessation of existence; or that when bliss reaches an ultimate point, there is cessation of existence; or that when renunciation reaches an ultimate point, there is cessation of existence. Considering back and forth in this way, he exhaustively investigates the limits of the seven places and sees that they have already ceased to be and will not exist again. Because of these speculations that existence ceases after death, he will fall into externalism and become confused about the Bodhi nature. This is the ninth externalist teaching, which postulates confused theories of the cessation of existence after death in the realm of the five skandhas.

"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 existence after death, he could fall into error with five theories of Nirvana. He may consider the heavens of the Desire Realm a true refuge, because he contemplates their extensive brightness and longs for it; or he may take refuge in the First Dhyana, because there his nature is free from worry; or he may take refuge in the Second Dhyana, because there his mind is free from suffering; or he may take refuge in the Third Dhyana, because he delights in its extreme joy; or he may take refuge in the Fourth Dhyana, reasoning that suffering and bliss are both ended there and that he will no longer undergo transmigration. These heavens are subject to outflows, but in his confusion he thinks that they are unconditioned; and he takes these five states of tranquility to be refuges of supreme purity. Considering back and forth in this way, he decides that these five states are ultimate. Because of these speculations about five kinds of immediate Nirvana, he will fall into externalism and become confused about the Bodhi nature. This is the tenth externalist teaching, which postulates confused theories of five kinds of immediate Nirvana in the realm of the five skandhas.

(楞嚴經卷第十之7)  

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。於行存中，兼受想滅，雙計有無，自體相破，是人墜入死後俱非，起顛倒論。色受想中，見有非有。行遷流內，觀無不無。如是循環，窮盡陰界，八俱非相。隨得一緣，皆言死後有相無相。又計諸行性遷訛故，心發通悟。有無俱非，虛實失措。由此計度死後俱非，後際昏瞢無可道故，墮落外道，惑菩提性。是則名為第八外道，立五陰中死後俱非，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。于後後無生計度者，是人墜入七斷滅論。或計身滅。或欲盡滅。或苦盡滅。或極樂滅。或極捨滅。如是循環，窮盡七際，現前銷滅，滅已無復。由此計度死後斷滅，墮落外道，惑菩提性。是則名為第九外道，立五陰中死後斷滅，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。于後後有生計度者，是人墜入五涅槃論。或以欲界為正轉依，觀見圓明生愛慕故。或以初禪，性無憂故。或以二禪，心無苦故，或以三禪，極悅隨故。或以四禪，苦樂二亡，不受輪迴生滅性故。迷有漏天，作無為解。五處安隱為勝淨依。如是循環，五處究竟。由此計度五現涅槃，墮落外道，惑菩提性。是則名為第十外道，立五陰中五現涅槃，心顛倒論。