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。

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。