Shurangama Qingx (jap-9)

“Ananda! Qaidongx jaix jitt xee senrlamjuw, kingqiur diyc soxu juewhingg-dxir kangx .kir, sxig-dxir dngw kir qaur vunxguann, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Ix tangx hro qaqi srinx-qinx hap qapp kuix, iarr ham’ sibhongx jap-zi lui jiongwsingx ee qakdix siy' tongx. Qakdix tongtaur, dyrr tangx zip unatongx ee qinguann. Narr qra soxx huequix :ee qra liah juer jinsit suwsiongg ee xinx, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc jipdiok hitt xee xinx. Sankhyan Kapila huequix ee dyrliw e venr juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx soxx did soxx lip ee derr id jiongw simx, singjiu soxx huedngw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud guardy ee jingxjiw.

Ananada! Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr qra soxx huequix :ee junw juer jurtew, sniu qongxx hukongx jap-zi lui soxu jiongwsingx longxx an' ix sinjniu lrauu cud, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc ix tangx snix langg', langg' berdangr snix ix jitt jiongw dua jurdai. Maheshvara henxhen buliong ee hingjong venr juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx soxx erdangr soxx lip ee derr zi jiongw simx, singjiu jaidiau ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud dua gorban qapp jurzin uanbiw ee jingxjiw.

(Shurangama Sutra, Volume 10-9)

"Ananda, you should know that the good person has thoroughly seen the formations skandha as empty, and he must return consciousness to the source. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He can cause the individual sense faculties of his body to unite and open. He also has a pervasive awareness of all the categories of beings in the ten directions. Since his awareness is pervasive, he can enter the perfect source. But if he regards what he is returning to as the cause of true permanence and interprets this as a supreme state, he will fall into the error of holding to that cause. Kapila the Sankhyan, with his theory of returning to the Truth of the Unmanifest, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the first state, in which he creates a place to which to return, based on the idea that there is something to attain. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of externalism.

"Further, Ananda, the good person has thoroughly seen the formations skandha as empty. He has already ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He may regard that to which he is returning as his own body and see all living beings in the twelve categories throughout space as flowing forth from his body. If he interprets this as a supreme state, he will fall into the error of maintaining that he has an ability which he does not really have. Maheshvara, who manifests his boundless body, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the second state, in which he creates a specific ability based on the idea that he has such an ability. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being born in the Heaven of Great Pride where the self is considered all-pervading and perfect.

(楞嚴經卷第十之9)  

阿難！當知是善男子，窮諸行空，於識還元，已滅生滅，而於寂滅精妙未圓。能令己身根隔合開，亦與十方諸類通覺，覺知通泯，能入圓元。若於所歸，立真常因，生勝解者，是人則墮因所因執。娑毗迦羅所歸冥諦，成其伴侶。迷佛菩提，亡失知見。是名第一立所得心，成所歸果。違遠圓通，背涅槃城，生外道種。阿難！又善男子，窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所歸覽為自體，盡虛空界十二類內所有眾生，皆我身中一類流出，生勝解者，是人則墮能非能執。摩醯首羅，現無邊身，成其伴侶。迷佛菩提，亡失知見。是名第二立能為心，成能事果。違遠圓通，背涅槃城，生大慢天我遍圓種。

Shurangama Qingx (jap-8)

"Ananda! Jitt jap jiongw dirr sendnia ee sii denqongg ee qaixsueh, longxx si juewhingg-dxir ham' simx horsiongx jok’iong, jiacc e cuthen jitt hy 'liauxgo'. Jiongwsingx qowjib qycc hodoo, byy cuixdok jurqiw, duw diyc jitt hy jongrhongw, jiong' behik dongwjuer liauxqaiw, jurkaikyx qongxx drat qaur singwdy, luan qongxue, lyc zip byy qnaiwdng dergak. Linw jiaxee vitsux jiong’ Zulaii ee ue dirr guaw beddo liauxau, tuanqaur hro buadhuad-sidai ee jiongwsingx, hro inx liauxqaiw jitt xee ywgi, m tangx hro simx-xmoo jurjog cimx ee juerget, vyxho u cisiuw :ee siaubet siaog ee qenwsig, hro inx srinx qapp simx bingvik jinsit ee ywgi, dirr busiong ee dyrlo byy qniaa pendoo, byy hro inx ee simx u soxx qriuu, ixx did diyc jiyw juer buanxjiog, diyhh ixx juer dua qakgo :ee juer cingjing ee jixpiaux.

Ananda! Hiaxee senrlamjuw siulen samadhi, juewhingg-dxir longxx jin bet:ee, bibiau qycc suwsiongg ziauxluan :ee qapp qiongrdongg snix-bet ee qinvunw, biser qycc quanqenr, hutzenqanx siausid. Pudgala giabvyr cimdimm, qamxingr bedjuat, liappuann ee tnix e cuthen dua qongbingg. Kyxviw qxex tii liauxau, quanknuar danghngx ixx qongbingg. Lak qinx hubuu jigjing, byy qycc hongwdong, lairgua qongbingg, zip byy soxx zip :ee, drat qaur sibhongx jap-zi lui jiongwsingx sniwmia vunxguann. Quancad in'iuu, soxu qyxvyr be qycc diauwuaw, ham' sibhongx itdir. Qongbingg be dimm, amwdam qycc viwbit :ee henxhen. Jex qiyr juer sxig-dxir ee kuhik.

Narr qyxvyr ham' jap-zi lui jiongwsingx byy qycc diauwuaw, ixx donghuar siaubet lak xee qinx-mngg, hab-kuix dyrr singjiu. Soxx qnir soxx tniax siy' tongx, horsiongx cingjing. Sibhongx sewqair qapp srinx-simx, kyxviw vaidurya liulee, lairgua bingqngx, sxig-dxir jin bet. Jitt xee langg dyrr tangx ciauuat lyy mia. Quancad sxig-dxir ee in’iuu si hubuu ee henrsiong, dendyr ee bongrsiongw juer ix ee qinvunw. 

(Shurangama Sutra, Volume 10-8)

"Ananda, all ten of these crazy explanations may occur in Dhyana as one's mental effort interacts with the formations skandha. That is why these "insights" appear. Dull and confused living beings do not evaluate themselves. Encountering such situations, they mistake their confusion for understanding and say that they have become Sages, thereby uttering a great lie. They will fall into the Relentless Hells. After my Nirvana, all of you should pass on the Tathagata's teachings, transmitting and revealing them to those in the Dharma-ending Age, so that living beings everywhere can awaken to these truths. Do not let demons arise in their minds and cause them to commit grave offenses. Offer protection so that deviant views will be eradicated. Teach them to awaken to true principles in body and mind, so that they do not stray off the Unsurpassed Path. Do not let them aspire to and be content with small attainments. You should become kings of great enlightenment and serve as guides of purity.

"Ananda, when that good person, in cultivating Samadhi, has put an end to the formations skandha, the subtle, fleeting fluctuations--the deep, imperceptible, pivotal source and the common foundation from which all life in the world springs--are suddenly obliterated. In the submerged network of retributive karma of the Pudgala, the karmic resonances are interrupted. There is about to be a great illumination in the sky of Nirvana. It is like gazing east at the cock's last crow to see the bright glow of dawn already appearing. The six sense faculties are empty and still; there is no further racing about. Inside and outside there is a profound brightness. He enters without entering. Fathoming the original life-source of the twelve categories of beings throughout the ten directions, he can contemplate that source without being drawn into any of the categories. He has already become identical with the realms of the ten directions. The bright glow does not fade, and what was obscure and hidden is revealed. This is the region of the consciousness skandha.

"If he has already become identical with the beckoning masses, he may obliterate the individuality of the six gates and succeed in uniting and opening them. Seeing and hearing become linked so that they function interchangeably and purely. The worlds of the ten directions and his own body and mind are as bright and transparent as vaidurya. This is the end of the consciousness skandha. This person can then transcend the turbidity of life spans. Contemplating the cause of the consciousness skandha, one sees that the negation of existence and the negation of non-existence are both unreal, and that upside-down false thoughts are its source.

(楞嚴經卷第十之8)  

阿難！如是十種禪那狂解，皆是行陰用心交互，故現斯悟。眾生頑迷，不自忖量。逢此現前，以迷為解，自言登聖。大妄語成，墮無間獄。汝等必須將如來語，於我滅後，傳示末法。遍令眾生覺了斯義。無令心魔自起深孽。保持覆護，銷息邪見。教其身心，開覺真義。於無上道不遭枝歧。勿令心祈得少為足。作大覺王清淨標指。阿難！彼善男子修三摩提行陰盡者。諸世間性，幽清擾動同分生機，倏然隳裂，沈細綱紐。補特伽羅，酬業深脈，感應懸絕。於涅槃天將大明悟。如雞後鳴，瞻顧東方，已有精色。六根虛靜，無復馳逸。內外湛明，入無所入。深達十方十二種類，受命元由。觀由執元，諸類不召。於十方界，已獲其同。精色不沈發現幽秘。此則名為識陰區宇。若於群召，已獲同中銷磨六門，合開成就。見聞通鄰，互用清淨。十方世界及與身心，如吠琉璃，內外明徹，名識陰盡。是人則能超越命濁。觀其所由，罔象虛無，顛倒妄想，以為其本。

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。