Shurangama Qingx (jap-20)

"Ananda! Narr u jiongwsingx tangx siongrtok jitt vxo qingx qapp amwsiong jitt xee jxiur, cincniu guaw siwqer decc qangxsuad, ix ee qongdig, buliong qiab iarr qongw be liauw. Jiauww guaw soxx qar :ee kir siuhing, ix tangx didjiab singjiu potee, byy qycc duw diyc xmoo-su.”

Vuddyy qangxsuad jitt vxo qingx liauw, bikiu, bikuni, upasaka, upasika, itcer sewqanx tenzinn, langg, asura, qapp jerje tahongx posad, siyxsing, singwzinn, senzinn, dongjuw, qapp co' huatsimx ee dua lat quixsinn longxx dua hnuahiw, qnialew liauxau lirkuix.

(Shurangama Sutra, Volume 10-20)

Ananda, if living beings are able to recite this Sutra and uphold this mantra, I could not describe in endless kalpas how great the advantages will be. Rely on the teaching I have spoken. Cultivate in accord with it, and you will directly realize Bodhi without encountering demonic karma."

When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, and all the gods, humans, and asuras in this world, as well as all the Bodhisattvas, those of the Two Vehicles, Sages, immortals, and pure youths in other directions, and the mighty ghosts and spirits of initial resolve all felt elated, made obeisance, and withdrew.

(楞嚴經卷第十之20)  

阿難！若有眾生，能誦此經，能持此咒，如我廣說，窮劫不盡。依我教言，如教行道，直成菩提，無復魔業。佛說此經已。比丘、比丘尼、優婆塞、優婆夷。一切世間天人阿修羅，及諸他方菩薩二乘，聖仙童子，並初發心大力鬼神，皆大歡喜，作禮而去。

Shurangama Qingx (jap-19)

Ananda rinr qongxx, “Hukongx byy jinrtauu, dinvyw byy qiongjin. Sikzit u jit xee langg sisiar hro Vut cid xee jnii, siw liauxau dautaix juer Dngw Lenw Ongg. Hyhongr ing henrjingg jin hukongx siwqer vudtow ee dinvyw laii si'uw. Qingquer byy qiongjin ee qiab laii sniu dy' sniu vutqib. Jitt xee hokkir anwjnuaw qongxx u venqair?”

Vuddyy qra Ananda qongw, “Jiongww Vut Zulaii soxx qongw :ee longxx byy huhoo. Narr u langg srinx u sir dang jue qapp jap Parajika, sunwsikqanx jitt xui qaur hitt xui dui lyc Avici Dergai, simrjiww sibhongx soxu byy qnaiwdng dergak, byy jit xui byy byy qinglik. Narr tangx jiong' jitt xee huatmngg itliam-jiqanx duiww buat qiab byy yc :ee kaisi, jitt xee langg ee juerjiongr e duer jitt liam siaubet, siurkow ee dergak venr juer anlok ee qog. Ix did .diyc ee hokkir ciauquer jinwjingg hitt xee si’uw ee langg vah vxue, cingx vxue, cingbanrig vxue, simrjiww sngwsut iacc piwzu longxx berdangr viauxdat.

(Shurangama Sutra, Volume 10-19)

Ananda answered, "Since space is limitless, the precious things would be boundless. In the past, someone gave the Buddha seven coins and consequently was reborn as a Wheel-turning King in his next life. As to this person who now fills up all of space and all the Buddhalands with an offering of precious things that could not be reckoned through endless eons, how could there be a limit to his blessings?"

The Buddha told Ananda, "All Buddhas, Tathagatas, speak words which are not false. There might be another person who had personally committed the Four Major Offenses and the Ten Parajikas so that, in an instant, he would have to pass through the Avichi Hells in this world and other worlds, until he had passed through all the Relentless Hells in the ten directions without exception. And yet, if he could explain this Dharma-door for even just the space of a thought to those in the Dharma-ending Age who have not yet studied it, his obstacles from offenses would be eradicated in response to that thought, and all the hells where he was to undergo suffering would become lands of peace and bliss. The blessings he would obtain would surpass those of the person previously mentioned by hundreds of thousands of millions of billions of times, indeed by so many times that no calculations or analogies could express it. 

(楞嚴經卷第十之19)  

阿難答言：虛空無盡，珍寶無邊。昔有眾生施佛七錢，捨身猶獲轉輪王位。況復現前虛空既窮，佛土充遍，皆施珍寶。窮劫思議，尚不能及。是福云何更有邊際？佛告阿難！諸佛如來，語無虛妄。若復有人，身具四重十波羅夷，瞬息即經此方他方阿鼻地獄，乃至窮盡十方無間，靡不經歷。能以一念將此法門，於末劫中開示未學。是人罪障，應念銷滅。變其所受地獄苦因，成安樂國。得福超越前之施人，百倍千倍千萬億倍，如是乃至算數譬喻所不能及。

Shurangama Qingx (jap-18)

"Ananda! Jitt go dxir snix cud go jiongw bongrsiongw. Liw dnaxx sniu beh jaix xinx-qxair ee cimcenw. Sig qapp kangx si sig-dxir ee venqair. Bongkap qapp hunlii si sriu-dxir ee venqair. Qir lehh qapp be qir si sniu-dxir ee venqair. Bet qapp snix si qniajuer-dxir ee venqair. Cingjing zip qapp cingjing hap qruix srig-dxir ee venqair.

Jitt go dxir snix kiw ee vunxguann si d.-dingtac-t :ee. Snix kiw si in'ui srig, bet si an’ sig siauduu. U lixqaiw dyrr e dunwgo. In'ui u liauxgo dyrr e siauduu. Mrqycc m si jidsiqanx longxx siauduu, si jiauww cuwde siausid. Guaw u iong Karpasa-vor tauw qad ee dyrliw qar :liw. Liw si dyc’ui tniax byy jiacc qycjaiww mng lehh?

Liw ingqaix jiong’ jitt xee bongrsiongw ee qinguann liauxqaiw tetdew, tangx tuann hro jionglaii buadhuad lairdew jerje siuhing :ee, hro inx zinrbad jiaxee hubongr snix cud cimx cimx ee iamwor, hro inx jaix u liappuann, be tamluann samqair.

Ananda! Narr u langg ixx venww muaw sibhongx soxu hukongx ee cid jiongw muaw muaw vyxbut hongrsangr hro din'aix sowliong ee jiongww vut, qra inx hogsai qapp qiongriongw, itsimx-it'ir byy hihuir. Liw ee iwsur sniaw kuanw? Jitt xee langg in'ui duiww vut si'uw ee inenn, ix did .diyc ee hokkir, je bor?”

(Shurangama Sutra, Volume 10-18)

"Ananda, these five skandhas of reception develop with five kinds of false thinking. You also wanted to know the depth and scope of each realm. Form and emptiness are the boundaries of form. Contact and separation are the boundaries of feeling. Remembering and forgetting are the boundaries of thinking. Destruction and production are the boundaries of formations. Deep purity entering to unite with deep purity belongs to the boundaries of consciousness."

"At their source, these five skandhas arise in layers. Their arising is due to consciousness. Their cessation begins with the elimination of form. You may have a sudden awakening to the principle, at which point they all simultaneously vanish. But in terms of the specifics, they are eliminated not all at once, but in sequence. I have already shown you the knots tied in the Karpasa cloth. What is it that you do not understand, that causes you to ask about it again?"

"You should gain a thorough understanding of the origin of this false thinking and then transmit your understanding to cultivators in the future Dharma-ending Age. Let them recognize this falseness and naturally give rise to deep disdain for it. Let them know of Nirvana so that they will not linger in the Triple Realm."

"Ananda, suppose someone were to present a quantity of the seven precious things that filled the space in the ten directions to Buddhas as many as atoms of universe, attentively serving and making offerings to them without letting a moment go by in vain. Do you think this person would reap many blessings from making such an offering to the Buddhas?"

(楞嚴經卷第十之18)  

阿難！是五受陰，五妄想成。汝今欲知因界淺深。唯色與空，是色邊際。唯觸及離，是受邊際。唯記與妄，是想邊際。唯滅與生，是行邊際。湛入合湛，歸識邊際。此五陰元，重疊生起。生因識有，滅從色除。理則頓悟，乘悟並銷。事非頓除，因次第盡。我已示汝劫波巾結，何所不明，再此詢問。汝應將此妄想根元，心得開通，傳示將來末法之中諸修行者。令識虛妄。深厭自生，知有涅槃，不戀三界。阿難！若復有人，遍滿十方所有虛空，盈滿七寶。持以奉上微塵諸佛，承事供養，心無虛度。于意云何。是人以此施佛因緣，得福多不？

Shurangama Qingx (jap-17)

 

"Ananda! Jex narr m si liw, anwjnuaw qongxx sintew e venwcenx? Narr vitzenn si jinsit, liw jnuaw byy diwqag? Liw ee juewhingg-dxir si jit liam suar jit liam longxx byy tingg. Jitt hy amr amr unxbii :ee si derr sir bongrsiongw.

Qycc liw ee jingbii, qongbingg, cingjing qycc byy iydang narr si siongsiongg diamr lehh, sintew dyrr be cuthen knuar, tniax, qamxqag, qapp jaibad. Narr jinjniar si jingbii qapp jinsit, dyrr byy ingqaix u sibkir qapp bongrsiongw. Jnuaxniug linw bad dirr sikzit knuar diyc jit hxang qibiau ee mic, qinglik sror nii, qiwdii longxx byy .kir, au .laii hutzenn qycc knuar diyc jinwjingg hitt hxang qibiau ee mic, qiwdii uanxzenn longxx byy uisid. Jex si jingbii qycc cingjing dirr byy iydang diongx, jit liam suar jit liam sriu jimwlun, je qaxx byy huatdo sngr. Ananda liw qaidongx jaix, jitt hy cingjing m si jinsit. Kyxviw cuaclauu, hng hng knuar naxx cincniu diamrjing, byy qnir diyc qib laujuiw, vingrr m si byy decc lrauu. Jex narr m si  bongrsiongw ee qinguann, jnuaxngiu e u cywgo ee sibquanr? Liw ee lak qinx narr byy kuix-hap horsiongx jok'iong, jitt xee bongrsiongw benw sniu beh dubet. Soxiw liw henrjai soxx knuar, soxx tniax, soxx qamxqag qapp soxx jaibad :ee lairdew, longxx virr sibkir cuanwtongx, dirr jiww cingjing  lairdew, u qapp byy longxx si bongrsiongw. Jingbii ee suuii si derr go jiongw dendyr.

(Shurangama Sutra, Volume 10-17)

Ananda, then why does your body keep changing if these things aren't part of you? And if they are really part of you, then why aren't you aware of them? Your formations skandha continues in thought after thought without cease. It is the fourth kind of false thinking, which is characterized as subtle and hidden."

"Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness or knowing in your body. If it is genuinely pure and true, it should not contain habits and falseness. How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without one detail omitted? How can you reckon the permeation which goes on in thought after thought in this pure, clear, and unmoving consciousness? Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Because of its rapid speed, you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of thinking, then how could one be subject to false habits? If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. That's why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, such that within the profound clarity, existence and non-existence are both illusory. This is the fifth kind of upside-down, minutely subtle thinking."

(楞嚴經卷第十之17)  

阿難！此若非汝，云何體遷。如必是真，汝何無覺。則汝諸行念念不停，名為幽隱第四妄想。又汝精明湛不搖處，名恒常者。於身不出見聞覺知。若實精真，不容習妄。何因汝等，曾於昔年睹一奇物。經歷年歲，憶妄俱無，於後忽然覆睹前異，記憶宛然，曾不遺失。則此精了湛不搖中，念念受熏，有何籌算。阿難當知。此湛非真。如急流水，望如恬靜，流急不見，非是無流。若非想元，甯受妄習。非汝六根互用開合，此之妄想無時得滅。故汝現在見聞覺知中串習幾，則湛了內罔象虛無，第五顛倒微細精想。

Shurangama Qingx (jap-16)

"Ananda! Jaix bongrsiongw an' dyhh snix kiw, dyrr tangx qongw bongrsiongw si inenn soxx snix cud :ee. Narr bongrsiongw byy guantauu, beh qongw bongrsiongw si inenn soxx snix cud :ee dyrr be tongx. Hyhongr m jaix jitt xee dyrliw :ee, inx cuicig si jursingr. Soxiw Zulaii qra linw kexhuad qongxx go dxir ee vunw xinx qangrkuanw si bongrsiongw.

Liw ee sintew si verbuw ee liamrtauu laii snix cud. Liw ee simx narr byy jit xee liamrtauu, dyrr be in'ui liamrtauu laii snix cud sniwmia. Cincniu guaw jinwjingg soxx qongw, sniu diyc cor ee bi, cuir-lai e snix cud nxua. Sniu diyc vreh quann, kadew dyrr qamxqag sngx, mrqycc henrjingg vingrr byy snuakamr iarr byy sngx mic. Liw ee sintew vitdnia marr si hubongr :ee, narr byy, cuiwnua zuhyy in’ui qongw diyc cor dyrr snix .cud .laii. Soxiw liw qaidongx jaix, liw henrjai qenqor ee siksinx si derr id bongrsiongw.

Dyrr cincniu jiax soxx qongw, sniu diyc vreh quann, dyrr tangx hro liw ee hingttew jinjniar qamxsiu diyc sngx qapp siab. In'ui sniu laii snix cud qamxsiu, e ingxhiongw diyc siktew. Liw dnaxx henrjingg ee sriu-dxir, hnuahiw logsiu, byy air koxsiu, jitt nng jiongw qamxsiu decc qauter. Huhuanr ee qongbingg si derr zi bongrsiongw.

Liw ee liamrtauu tangx cesaiw liw ee siksinx. Sintew ham' liamrtauu byy qang lui, liw ee sintew inhyy virr liamrtauu cesaiw, diwsuw kir liac jiongxjiongw ee siongwtew? Jid'err sniu dyrr e cruw hingtew, kir ham' liamrtauu siong’ingr. Cnew ee sii e sniu, kunr ee sii e binbang. Zucuw liw ee liamrtauu e iydang huhuanr ee henrsiong. Jitt hy hiongtongx si derr snax bongrsiongw.

Venwhuar ee quewdingg dauc dauc aw amwdiongx ee ijuanw. Jingxqah qapp taujangx venr dngg, huickir suex, bin ziauu, zid’ia siy’ vaixter longxx byy diwqag.

(Shurangama Sutra, Volume 10-16)

"Ananda, if you perceive the arising of falseness, you can speak of the causes and conditions of that falseness. But if the falseness has no source, you will have to say that the causes and conditions of that falseness basically have no source. How much the more is this the case for those who fail to understand this and advocate spontaneity. Therefore, the Tathagata has explained to you that the fundamental cause of all five skandhas is false thinking."

"Your body's initial cause was a thought on the part of your parents. But if you had not entertained any thought in your own mind, you would not have been born. It is by means of thought that life is perpetuated. As I have said before, when you call to mind the taste of vinegar, your mouth waters. When you think of walking along a precipice, the soles of your feet tingle. Since the precipice doesn't exist and there isn't any vinegar, how could your mouth be watering at the mere mention of vinegar, if it were not the case that your body came from falseness? Therefore, you should know that your present physical body is brought about by the first kind of false thinking, which is characterized by solidity."

"As described earlier, merely thinking about a high place can actually cause your body to tingle and ache. Due to that cause, feelings arise and affect your physical body, so that at present you pursue favorable feelings and are repelled by adverse feelings. These two kinds of feelings that compel you are brought about by the second kind of false thinking, which is characterized by illusory clarity."

"Once your thoughts arise, they can control your body. Since your body is not the same as your thoughts, and yet, why is it that your body follows your thoughts and engage in every sort of grasping at objects? A thought arises and the body grasps in response to the thought. When you are awake, your mind thinks. When you are asleep, you dream. Thus your thinking is stirred to perceive false situations. This is the third kind of false thinking, which is characterized by interconnectedness."

"The metabolic processes never stop; they progress through subtle changes: your nails become long, your hair grows, your energy wanes, and your skin becomes wrinkled. By day and by night the processes continue, and yet you never wake up to them.

(楞嚴經卷第十之16)  

阿難！知妄所起，說妄因緣。若妄元無，說妄因緣元無所有。何況不知，推自然者。是故如來與汝發明，五陰本因，同是妄想。汝體先因父母想生。汝心非想，則不能來想中傳命。如我先言心想醋味，口中涎生。心想登高，足心酸起。懸崖不有。醋物未來。汝體必非虛妄通倫。口水如何因談醋出。是故當知，汝現色身，名為堅固第一妄想。即此所說臨高想心，能令汝形真受酸澀。由因受生，能動色體。汝今現前順益違損，二現驅馳，名為虛明第二妄想。由汝念慮，使汝色身。身非念倫，汝身何因隨念所使。種種取像。心生形取，與念相應。寤即想心。寐為諸夢。則汝想念搖動妄情，名為融通第三妄想。化理不住，運運密移。甲長髮生，氣銷容皺。日夜相代，曾無覺悟。

Shurangama Qingx (jap-15)

Ananda an’ jyrui vreh kiw. Tniax diyc Vuddyy ee qawsi, ix dingxlew kimqingr hongrqaur, qir diauu lehh byy vangr be qir. Dirr dairjiongr lairdew, ix qycjaiww duiww Vuddyy qongw, “Jiauww Vut soxx qongw, go dxir ee siongwtew lairdew, go jiongw hubuu ee vunxguann si simliam. Guanw jiaxee vingsiongg iauxx bue did diyc Zulaii biser ee kaisi. Jitt go dxir, si dangjee siauduu iacc si jiauww cuwde byy .kir? Jitt go dingg ee qaiwsnuar si sniaw? Dandanx hibang Zulaii huad dua juvix, uirr dairjiongr laii cingjing simx qapp bak, tangx juer buadser itcer jiongwsingx jionglaii ee bagjiux.”

Vuddyy qra Ananda qongw, “Jingbii, jinsit, bibiau qycc qongbingg ee qakdix si uanbuanw cingjing, byy lauu snex-siw qapp jiongxjiongw din’aix qapp uwuer, simrjiww hukongx iarr longxx in’ui bongrsiongw laii snix kiw. Jitt xee guanvunw bibiau, qongbingg, jinsit qycc jingbii ee qakdix, jit xee bongrsiongw dyrr laii snix cud sewqanx ee jiongxjiongw. Kyxviw Yajnadatta, qra ngiaw knuar juer si qaqi. Bongrsiongw guandew byy xinx, si langg dirr bongrsiongw lairdew lip inenn. Langg duiww inenn u behik, qra qiyr juer jursingr. Lenrr hex hukongx dy' huhuanr :ee. In’enn qapp jursingr longxx si jiongwsingx bongrsiongw ee simx decc cunxdok.

(Shurangama Sutra, Volume 10-15)

Ananda then arose from his seat. Having heard the Buddha's instruction, he bowed and respectfully upheld it, remembering every word and forgetting none. Then once more in the great assembly he spoke to the Buddha, "The Buddha has told us that in the manifestation of the five skandhas, there are five kinds of falseness that come from our own thinking minds. We have never before been blessed with such subtle and wonderful instructions as the Tathagata has now given. Further, are these five skandhas obliterated all at the same time, or are they extinguished in sequence? What are the boundaries of these five layers? We only hope the Tathagata, out of great compassion, will explain this in order to purify the eyes and illuminate the minds of those in the great assembly, and in order to serve as eyes for living beings of the future."

The Buddha told Ananda, "The essential, true, wonderful brightness and perfect purity of basic enlightenment does not admit birth and death, nor any mundane defilements, nor even empty space itself. All these are brought forth because of false thinking. The source of basic enlightenment, which is wonderfully bright, true, and pure, falsely gives rise to the material world, just as Yajnadatta became confused about his head when he saw his own reflection. The falseness basically has no cause, but in your false thinking, you set up causes and conditions. But those who are confused about the principle of causes and conditions call it spontaneity. Even empty space is an illusory creation. How much the more so are causes and conditions and spontaneity, which are mere speculations made by the false minds of living beings."

(楞嚴經卷第十之15)  

阿難即從座起。聞佛示誨，頂禮欽奉，憶持無失。於大眾中重覆白佛。如佛所言五陰相中，五種虛妄為本想心。我等平常，未蒙如來微細開示。又此五陰，為並銷除，為次第盡。如是五重，詣何為界。惟願如來發宣大慈。為此大眾清淨心目。以為末世一切眾生，作將來眼。佛告阿難！精真妙明本覺圓淨，非留死生及諸塵垢。乃至虛空，皆因妄想之所生起。斯元本覺妙明真精，妄以發生諸器世間。如演若多，迷頭認影。妄元無因。于妄想中立因緣性。迷因緣者，稱為自然。彼虛空性，猶實幻生。因緣自然，皆是眾生妄心計度。

Shurangama Qingx (jap-14)

“Ananda! Jitt jap jiongw sendnia, qui' lo denqongg, in’ui behik, iauxx bue ciongjiog giamrjingr dyrr snix cud buanxjiog. Jex longxx si sxig-dxir horsiongx jok'iong jiacc snix cud jitt jiongw jinghingg. Jiongwsingx angwdangr qycc guduu, byy qaqi cunxdok. Duw diyc jongrhongw cuthen, qokk langg ixx jinwjingg soxx air ee sibquanr diwsuw simx behik laii hiyckunr, qra jiaxee juer vitqingr soxx quiix qapp anlingg ee de, jurzin busiong potee ixx uanbuanw, luanrsuw qongxue. Guardy siaa xmoo ee giabvyr liauxqed, ix e dui lyc byy qnaiwdng dergak. Sniabunn qapp enqag jiaxee be qycjaiww jinwvo.

Linw diyhh junsimx uicii Zulaii ee Dy, jiong’ jitt xee huatmngg dirr guaw beddo liauxau tuann hro buadser, hro jiongwsingx poxpenr liauxqaiw jitt xee ywgi, byy hro inx qnir diyc xmoo jurjokget. Diyhh qra inx vyxho qapp qiuwjo tangx siaubet siaa enn, hro inx srinx-simx zip vut qycc u diqenr, an’ jiax beh singjiu, byy qniaa duiww penlo. Jitt hy huatmngg, quewkir sxer Ganges Hyy ee suax sowliong ee qiab lairdew, din'aix sowliong ee Zulaii longxx jiyh jex simx kuix, did diyc busiong ee dy.

Sxig-dxir jin bet, liw henrjingg lak qinx dyrr e horsiongx jok’iong. An’ horsiongx jok’iong diongx, tangx zip posad ee Qimqongx dax diwhui. Uanbuanw, bingqngx qycc jingbii ee simx dyrr e dirr lairdew juanxhuar, bersux cingjing ee liulee, lairdew vauhamm vyxquir ee guec. Jiauww anxnex dyrr tangx ciauuat Jap Sinr, Jap Druar, Jap Qniajuer, Jap Huehiongr, Sir Qex Qniajuer, posad soxx qniajuer ee Qimqongx Jap De, uanbuanw bingqngx vingdingw ee qakdix, zip kir Zulaii bibiau jonggiamm ee haiw, potee uanbuanw, dngw kir qaur byy soxx did.

Jex si quewkir sxer vut sewjunx, dirr shamatha vipashyana, u cingcyw ee qakdix kir hunsig biser xmoo-su. Xmoo ee qxingw dirr henrjingg, liw tangx venrved, simx ee uwuer sexduu, byy qycc lyc siaa sikqenr. Ximx-xmoo siaubet, tnimoo siausid, dua lat quixsinn hunpig snruar liauw liauw. Li, mei, qapp uangliang be qycc snix cud. Itdit qaur potee, byy qycc u jiongxjiongw kuathuat. Dirr harui :ee narr jingjinr qriuu dua liappuann, simx iarr be behik.

Narr jiongww buadser guduu ee jiongwsingx berhiauw venrved sendnia, iarr tniax byy suathuad, mrqycc hnuahiw siulen samadhi. Kiongxqniax inx zip siaa dy, linw diyhh itsimx krngr inx liam guaw ee vut-dingw ee Dharani jiuwgiw. Narr berdangr siongrtok, inx dirr sendngg siaw, iacc jah dirr sinkudingw, itcer xmoo longxx berdangr qra inx dinxdang.

Liw qaidongx kimqingr laii singsiu sibhongx Zulaii qiuwqingr siulen  ee juewau mosig.”

(Shurangama Sutra, Volume 10-14)

"Ananda, these ten states of Dhyana are due to crazy explanations along the way. Relying on them, the cultivator becomes confused and claims to have attained complete realization before actually having done so. All these states are the result of interactions between the consciousness skandha and his mental efforts. Dull and confused living beings do not evaluate themselves. Encountering such situations, their minds are confused by their individual likings and past habits, so they stop to rest in what they take to be the ultimate refuge. They claim to have fully realized unsurpassed Bodhi, thus uttering a great lie. After their karmic retribution as externalists and deviant demons comes to an end, they will fall into the Relentless Hells. The Hearers and Those Enlightened by Conditions cannot make further progress."

"All of you should cherish the resolve to sustain the Way of the Tathagata. After my Nirvana, transmit this Dharma-door to those in the Dharma-ending Age, universally causing living beings to awaken to its meaning. Do not let the demons of views cause them to create their own grave offenses and fall. Protect, comfort, and compassionately rescue them and dispel evil conditions. Enable them to enter the Buddhas' knowledge and understanding with body and mind so that from the beginning to the final accomplishment they never go astray. It is by relying on this Dharma-door that the Tathagatas of the past, as many as atoms of universe in eons as many as the Ganges' sands, have had their hearts open and attained the Unsurpassed Way."

"When the consciousness skandha ends, your present sense faculties will function interchangeably. Within that interchangeable functioning, you will be able to enter the Bodhisattvas' Vajra Dry Wisdom. In your perfect, bright, pure mind, there will be a transformation. It will be like pure vaidurya that contains a precious moon, and in that way you will transcend the Ten Faiths, the Ten Dwellings the Ten Practices, the Ten Transferences, the Four Additional Practices, the Vajra-like Ten Grounds of a Bodhisattva's practice, and the perfect brightness of Equal Enlightenment. You will enter the Tathagata's sea of wondrous adornments, perfect the cultivation of Bodhi, and return to the state of non-attainment."

"These are subtle demonic states that all Buddhas, Bhagavans, of the past, discerned with their enlightened clarity while in the state of Shamatha-Vipashyana. If you can recognize a demonic state when it appears and wash away the filth in your mind, you will not fall into error with deviant views. The demons of the skandhas will melt away, and the demons of the heavens will be obliterated. The mighty ghosts and spirits will lose their wits and flee. And the li, mei, and wang liang will not dare to show themselves again. You will directly arrive at Bodhi without the slightest weariness, progressing from lower positions to Great Nirvana without becoming confused or discouraged."

"If there are living beings in the Dharma-ending Age who delight in cultivating Samadhi, but who are stupid and dull, who fail to recognize the importance of Dhyana, or who have not heard the Dharma spoken, you should be concerned lest they get caught up in deviant ways. You should single-mindedly exhort them to uphold the Dharani Mantra of the Buddha's Summit. If they cannot recite it from memory, they should have it written out and placed it in the Dhyana Meditation Hall or wear on their person. Then none of the demons will be able to disturb them."

"You should revere this final paradigm of the ultimate cultivation and progress by the Tathagatas of the ten directions."

(楞嚴經卷第十之14)  

阿難！如是十種禪那，中塗成狂，因依迷惑，於未足中生滿足證，皆是識陰用心交互，故生斯位。眾生頑迷，不自忖量。逢此現前，各以所愛先習迷心，而自休息。將為畢竟所歸寧地。自言滿足無上菩提。大妄語成，外道邪魔所感業終，墮無間獄。聲聞緣覺，不成增進。汝等存心秉如來道。將此法門，於我滅後，傳示末世。普令眾生，覺了斯義。無令見魔自作沈孽。保綏哀救，銷息邪緣。令其身心入佛知見。從始成就，不遭歧路。如是法門，先過去世恒沙劫中，微塵如來，乘此心開，得無上道。識陰若盡，則汝現前諸根互用。從互用中，能入菩薩金剛乾慧。圓明精心，於中發化。如淨琉璃，內含寶月。如是乃超十信、十住、十行、十回向、四加行心，菩薩所行金剛十地，等覺圓明，入於如來妙莊嚴海。圓滿菩提，歸無所得。此是過去先佛世尊，奢摩他中，毗婆舍那，覺明分析微細魔事。魔境現前，汝能諳識，心垢洗除，不落邪見。陰魔銷滅。天魔摧碎。大力鬼神，褫魄逃逝。魑魅魍魎，無復出生。直至菩提，無諸少乏。下劣增進，於大涅槃心不迷悶。若諸末世愚鈍眾生，未識禪那，不知說法，樂修三昧，汝恐同邪，一心勸令持我佛頂陀羅尼咒。若未能誦，寫於禪堂，或帶身上，一切諸魔，所不能動。汝當恭欽十方如來，究竟修進最後垂範。

Shurangama Qingx (jap-13)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Dirr duiww snewmia ee liauxqaiw, ix hunved cox iacc iur, quatding jinx iacc qew, inqyw vywingr, dna’ qriuu qamxingr, uivue cingjing ee dy. Iarr dyrr si qnir kow dng huanlyw, uirr giamrjingr jigbet laii siudy, diamr dirr jigbet dyrr hiyckunr, ix byy qycc jenjinr. Narr qra jex juer busiong ee qingxqair, jit xee langg e dui lyc dingrsingr sniabunn. Jiongww byy-yc ee jingdoo qapp jurdai jiamrjinr :ee e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr qauw jiongw simx, qriuu uanbuanw jingbii ee qamxingr, singjiu cuhiongr jigbet ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud kandnii dirr kangx ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr dirr uanbuanw, hiongtongx, cingjing ee qongbingg qakdix, huatsimx qyckacc cimzip genxqiur, ix liahjunw ixx lip liappuann dyrr byy qycc jenjinr. Narr qra jex juer busiong ee qingxqair, jit xee langg e dui lyc dingrsingr ee Pratyeka. Dandok qakgo, simx byy huehiongr :ee e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr jap jiongw simx, u uanbuanw ee qakdix, singjiu bingqngx ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud qakdix uanbuanw bingqngx mrqycc byy uanbuanw ingwhuar ee jingxjiw.

(Shurangama Sutra, Volume 10-13)

"Further, 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. In his understanding of life, he distinguishes the subtle and the coarse and determines the true and the false. But he only seeks a response in the mutual repayment of cause and effect, and he turns his back on the Way of Purity. In the practice of seeing suffering, eliminating accumulation, realizing cessation, and cultivating the Way, he dwells in cessation and stops there, making no further progress. If he interprets this as a supreme state, he will fall and become a fixed-nature Hearer. Unlearned Sanghans and those of overweening pride will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the ninth state, in which he aspires toward the fruition of cessation, based on perfecting the mind that seeks responses. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for becoming enmeshed in emptiness.

"Further, 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. In that perfectly fused, pure, bright enlightenment, as he investigates the profound wonder, he may take it to be Nirvana and fail to make further progress. If he interprets this as a supreme state, he will fall and become a fixed-nature Pratyeka. Those Enlightened by Conditions and Solitarily Enlightened Ones who do not turn their minds to the Mahayana will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the tenth state, in which he realizes the fruition of profound brightness based on fusing the mind with perfect enlightenment. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being unable to surpass his attachment to the brightness of perfect enlightenment.

(楞嚴經卷第十之13)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。於命明中分別精粗，疏決真偽，因果相酬，唯求感應，背清淨道。所謂見苦斷集，證滅修道。居滅已休，更不前進，生勝解者，是人則墮定性聲聞。諸無聞僧，增上慢者，成其伴侶。迷佛菩提，亡失知見。是名第九圓精應心，成趣寂果。違遠圓通，背涅槃城，生纏空種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若于圓融清淨覺明，發研深妙，即立涅槃而不前進，生勝解者，是人則墮定性辟支。諸緣獨倫不回心者，成其伴侶。迷佛菩提，亡失知見。是名第十圓覺泯心，成湛明果。違遠圓通，背涅槃城，生覺圓明不化圓種。

Shurangama Qingx (jap-12)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Uanbuanw siongsiongg diamr lehh, qenqor ee srinx iarr qangrkuanw jingbii uanbuanw, quxdngg be sixbongg. Narr qra jex juer busiong ee qingxqair, jit xee langg e dui lyc tamx diyc vutqaix tamx ee jipdiok. Asita qriuu dngg mia :ee e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr cid jiongw simx, jipdiok sniwmia ee guantauu, lip qowjip bongrsiongw ee xinx, cuhiongr quxdngg dinlyy ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud sniwmia endngg jitt jiongw bongrsiongw ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Quancad diyc jiongwsingx ee snewmia siy' tongx, suacc liuluann dinlyy, kiongxqniax byy .kir. Dyrr dirr jiax jre Lenhuex Qiongx, siwqer huar cud cid jiongw dinvyw, qetnix bixzinn. Suijai simx hongwdong, jitt xee langg dyrr e dui lyc m si jinx ee jinx ee jipdiok. Vignakara e juer ix ee pnuarli. Ix duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr veh jiongw simx, huad siaa liam ee xinx, liap iam dinlyy ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud tnimoo ee jingxjiw.

(Shurangama Sutra, Volume 10-12)

"Further, 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. In the state of perfect permanence, he may bolster his body, hoping to live for a long time in that subtle and perfect condition without dying. If he interprets this as a supreme state, he will fall into the error of being greedy for something unattainable. Asita and those who seek long life will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the seventh state, in which he creates the false cause of bolstering and aspires to permanent worldly existence, based on his attachment to the life-source. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for false thoughts of lengthening life.

"Further, 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. As he contemplates the interconnection of all lives, he wants to hang on to worldly enjoyments and is afraid they will come to an end. Caught up in this thought, he will, by the power of transformation, seat himself in a lotus flower palace, conjure up an abundance of the seven precious things, increase his retinue of beautiful women, and indulge his mind. If he interprets this as a supreme state, he will fall into the error of taking what is not the truth to be the truth. Vignakara will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the eighth state, in which he sets up the result of indulging in worldly enjoyments, based on the cause of his deviant thinking. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for becoming a demon of the heavens.

(楞嚴經卷第十之12)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若于圓常，固身常住。同於精圓，長不傾逝，生勝解者，是人則墮貪非貪執。諸阿斯陀求長命者，成其伴侶。迷佛菩提，亡失知見。是名第七執著命元，立固妄因，趣長勞果。違遠圓通，背涅槃城，生妄延種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。觀命互通，卻留塵勞，恐其銷盡。便於此際坐蓮華宮，廣化七珍，多增寶媛。恣縱其心生者，是人則墮真無真執。吒枳迦羅成其伴侶。迷佛菩提，亡失知見。是名第八發邪思因，立熾塵果。違遠圓通，背涅槃城，生天魔種。

Shurangama Qingx (jap-11)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr lak qinx uanbuanw hiongtongx, horsiongx jok’iong, suisun byy joxgai, dyrr dirr uanbuanw huar juer itcer soxx huatsingx :ee diongx, qriuu huew qongbingg, hnuahiw juiw cingjing, beh air hongx siwqer liudong, quanx toxde ee singjiu, sui' xee jongvair. Ix qra jiaxee sir dua din'aix knuar juer qinguann, liahjuer inx siongsiongg diamr lehh. Jitt xee langg dyrr e dui lyc ______ ee jipdiok, qutlat lydong ee Kashyapa qapp Brahman, hogsai huew iacc jongvair juiw qriuu cud snex-siw, e juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr go jiongw simx, jongvair qapp hogsai, simx bee jiongg but, lip bongrsiongw ee xinx, qriuu bongrsiongw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud jyrhuar dendyr ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr cuixdok dirr uanbuanw bingqngx lairdew u hubuu, ____, ixx ingxx bet juer quiix, qra soxx quiix qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc qra byy quiix juer quiix ee jipdiok. Byy Sniu Tnix lairdew ee Shunyata e juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si derr lak jiongw simx, uanbuanw hubuu, singjiu kanghux ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud duanrbet ee jingxjiw.

(Shurangama Sutra, Volume 10-11)

"Further, 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. If he has attained versatility in the perfect fusion and interchangeable functioning of the sense faculties, he may speculate that all things arise from these perfect transformations. He then seeks the light of fire, delights in the purity of water, loves the wind's circuitous flow, and contemplates the accomplishments of the earth. He reveres and serves them all. He takes these mundane elements to be a fundamental cause and considers them to be everlasting. He will then fall into the error of taking what is not production to be production. Kashyapa and the Brahmans who seek to transcend birth and death by diligently serving fire and worshipping water will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the fifth state, in which he confusedly pursues the elements, creating a false cause that leads to false aspirations based on speculations about his attachment to worship. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of transformation.

"Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. He may speculate that there is an emptiness within the perfect brightness, and based on that he denies the myriad transformations, taking their eternal cessation as his refuge. If he interprets this as a supreme state, he will fall into the error of taking what is not a refuge to be a refuge. Those abiding in Shunyata in the Heaven of [Neither Thought nor] Non-Thought will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the sixth state, in which he realizes a state of voidness based on the idea of emptiness within the perfect brightness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of annihilationism.

(楞嚴經卷第十之11)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於圓融根互用中，已得隨順。便於圓化一切發生，求火光明，樂水清淨，愛風周流，觀塵成就，各各崇事。以此群塵，發作本因，立常住解。是人則墮生無生執。諸迦葉波並婆羅門，勤心役身，事火崇水，求出生死，成其伴侶。迷佛菩提，亡失知見。是名第五計著崇事，迷心從物，立妄求因，求妄冀果。違遠圓通，背涅槃城，生顛化種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若于圓明，計明中虛，非滅群化，以永滅依，為所歸依生勝解者，是人則墮歸無歸執。無想天中諸舜若多，成其伴侶。迷佛菩提，亡失知見。是名第六圓虛無心，成空亡果。違遠圓通，背涅槃城，生斷滅種。

Shurangama Qingx (jap-10)

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Ix narr sniu qongxx srinx qapp simx an' soxx huequix :ee qapp soxx quiix :ee cud .laii .ee, sibhongx hukongx iarr longxx an’ hiax snix kiw, dyrr qra jex juer soxx suanlauu ee soxjai, liahjunw si jinsit qycc suwiongg, qycc juer byy snix-bet ee qaixsueh. Dirr snix-bet diongx, sniu' jaw qra knuar juer si siongsiongg diamr lehh, qcc duiww byy snix u behik, iarr duiww snix-bet byy bingvik. Anju dirr jitt jiongw dimbee, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg dyrr e dui lyc _________, ix e qra Jurjai Tnix liahjuer si ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si ixx quiix soxx lip ee derr snax jiongw simx, singjiu bongrsiongw ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud uanbuanw dendyr ee jingxjiw.

Qycc senrlamjuw kingqiur diyc soxu juewhingg-dxir kangx .kir, snix-bet ixx bet, mrqycc bibiau ee jigbet iauxx bue uanbuanw. Narr dirr soxx jaix :ee qra knuar jyr si uantongx qycc poxpenr, ix dyrr liahjunw qongxx, sibhongx cauxbok longxx si u jxingg, ham' langg byy jingcax. Cauxbok e juer langg, langg siw liauxau qycc jniaa juer sibhongx ee cauw qapp ciu, jitt nng hxang byy hunved, longxx u diqag, qycc qra qaixsueh juer busiong ee qingxqair, jitt xee langg e dui lyc budix :ee u diqag ee jipdiok. Jipdiok qongxx itcer longxx u diqag ee Vasishtha qapp Sainika e venr juer ix ee pnuarli, duiww vut potee e snix cud behik, srid kir diqenr.

Jex si cuixdok poxpenr u diqag soxx lip ee derr sir jiongw simx, singjiu vuebiu ee quexjiw, ham' uanbuanw tongdat li zuxx hng, uivue Liappuann Sniaa, snix cud diqenr dendyr ee jingxjiw.

(Shurangama Sutra, Volume 10-10)

"Further, 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. If he regards what he is returning to as a refuge, he will suspect that his body and mind come forth from there, and that all things in the ten directions of space arise from there as well. He will explain that that place from which all things issue forth is the truly permanent body, which is not subject to production and destruction. While still within production and destruction, he prematurely reckons that he abides in permanence. Since he is deluded about non-production, he is also confused about production and destruction. He is sunk in confusion. If he interprets this as a supreme state, he will fall into the error of taking what is not permanent to be permanent. He will speculate that the God of Sovereignty (Ishvaradeva) is his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the third state, in which he makes a false speculation based on the idea that there is a refuge. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of an distorted view of perfection.

"Further, 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. Based on his idea that there is universal awareness, he formulates a theory that all the plants and trees in the ten directions are sentient, not different from human beings. He claims that plants and trees can become people, and that when people die they again become plants and trees in the ten directions. If he considers this idea of unrestricted, universal awareness to be supreme, he will fall into the error of maintaining that what is not aware has awareness. Vasishtha and Sainika, who maintained the idea of comprehensive awareness, will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding.

"This is the fourth state, in which he creates an erroneous interpretation based on the idea that there is a universal awareness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of awareness.

(楞嚴經卷第十之10)  

又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所歸有所歸依，自疑身心從彼流出。十方虛空，咸其生起。即于都起所宣流地，作真常身無生滅解。在生滅中，早計常住。既惑不生，亦迷生滅。安住沈迷生勝解者，是人則墮常非常執。計自在天，成其伴侶。迷佛菩提，亡失知見。是名第三立因依心，成妄計果。違遠圓通，背涅槃城，生倒圓種。又善男子窮諸行空，已滅生滅，而於寂滅精妙未圓。若於所知，知遍圓故，因知立解。十方草木皆稱有情，與人無異。草木為人，人死還成十方草樹。無擇遍知，生勝解者，是人則墮知無知執。婆吒霰尼，執一切覺，成其伴侶。迷佛菩提，亡失知見。是名第四計圓知心，成虛謬果。違遠圓通，背涅槃城，生倒知種。

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。

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。

Shurangama Qingx (jap-4)

“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 hun'ui snix cud cunxdok :ee, jitt xee langg e duirlyc sir jiongw iuxhan ee siaa lixlun.

Id jiarr, jitt xee langg cunxdok simx ee vunxguann si snix-bet :ee, liudong be suah. Ix liahjunw quewkir qapp birlaii si iuxhan :ee, siy’ suar ee simx si buhan :ee.

Zi jiarr, jitt xee langg quancad veh-bxan qiab, tangx qnir diyc jiongwsingx; dirr veh-bxan qiab ixjingg, jigjing byy soxx tniax iacc soxx qnir. Byy tniax .diyc iacc knuar .diyc, ix knuar juer si buhan :ee; u jiongwsingx ee soxjai, ix knuar juer si iuxhan :ee.

Snax jiarr, jitt xee langg cunxdok qongxx, 'Guaw ee qakdix venwvenr, texsingr si buhan :ee. Hiaxee jiongwsingx dirr guaw ee qakdix lairdew henxhen, guaw m jaix inx qakdix ee vunxsingr.' Ix dyrr sniu qongxx inx byy did diyc buhan ee simx, dna' si iuxhan :ee.

Sir jiarr, jitt xee langg kingqiur juewhingg-dxir kangx .kir, jiauww ix soxx qenr, simdiongx cunxdok qongxx itcer jiongwsingx jit srinx lairdew qnaxx longxx si vnuar snix vnuar bet, sewqair itcer soxu longxx si jidvnur iuxhan :ee, jidvnuar buhan :ee.

In'ui u decc cuicig iuxhan iacc buhan, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr sir guardy, lip iuxhan ee lixlun.

(Shurangama Sutra, Volume 10-4)

"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 about the making of certain distinctions, he could fall into error with four theories of finiteness.

"First, this person speculates that the origin of life flows and functions ceaselessly. He judges that the past and the future are finite and that the continuity of the mind is infinite.

"Second, as this person contemplates an interval of eighty thousand eons, he can see living beings; but earlier than eighty thousand eons is a time of stillness in which he cannot hear or see anything. He regards as infinite that time in which nothing is heard or seen, and as finite that interval in which living beings are seen to exist.

"Third, this person speculates that his own pervasive knowledge is infinite and that all other people appear within his awareness. And yet, since he himself has never perceived the nature of their awareness, he says they have not obtained an infinite mind, but have only a finite one.

"Fourth, this person thoroughly investigates the formations skandha to the point that it becomes empty. Based on what he sees, in his mind he speculates that each and every living being, in its given body, is half living and half dead. From this he concludes that everything in the world is half finite and half infinite.

"Because of these speculations about the finite and the infinite, he will fall into externalism and become confused about the Bodhi nature. This is the fourth externalist teaching, in which one postulates finiteness.

(楞嚴經卷第十之4)  

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。於分位中生計度者，是人墜入四有邊論。一者、是人心計生元，流用不息。計過未者，名為有邊。計相續心，名為無邊。二者、是人觀八萬劫，則見眾生。八萬劫前，寂無聞見。無聞見處，名為無邊。有眾生處，名為有邊。三者、是人計我遍知，得無邊性。彼一切人現我知中。我曾不知彼之知性。名彼不得無邊之心。但有邊性。四者、是人窮行陰空。以其所見心路籌度一切眾生一身之中，計其咸皆半生半滅。明其世界一切所有，一半有邊，一半無邊。由此計度有邊無邊，墮落外道，惑菩提性。是則名為第四外道，立有邊論。

Shurangama Qingx (jap-3)

“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 qaqi qapp tazinn jiqanx kiw hunved :ee, jitt xee langg e duirlyc sir jiongw dendyr ee qenwsig, vorhun busiongg qapp vorhun suwsiongg ee siaa lixlun.

Id jiarr, jitt xee langg quancad bibiau bingtongx ee simx venww muaw sibhongx sewqair, dyrr liahjunw jitt xee dniardiyc cimdimm ee simx si qiuwqingr sinn-guaw. Dui’ anxnex dyrr cunxdok qongxx 'Guaw venww muaw sibhongx, dniardiyc bintongx byy dinxdang. Itcer jiongwsingx, dirr guaw simdiongx qaqi snix qaqi siw. Soxiw, guaw ee simx ee vunxsingr si siongsiongg dilehh. Hex u snix u bet :ee ee vunxsingr jniawjniar si busiongg.'

Zi jiarr, jitt xee langg byy quancad qaqi ee simx, ix quancad venww sibhongx Ganges Hyy suax sowliong hiacc je ee qoktow. Ix qnir diyc qinlik qiab laii huixhuai :ee, dyrr liahjunw jex qiuwqingr si busiongg. Ix qnir diyc qinglik qiab byy huixhuai :ee, dyrr qongw jex qiuwqingr si siongsiongg dilehh.

Snax jiarr, jitt xee langg dna' quancad qaqi ee simx, huathen simx jingbit qycc biser kyxviw din'aix dirr sibhongx ijuanw, singr byy qaixii, tangx hro jitt xee srinx liammix snix liammix bet. Ix qra byy huixhuai ee jursingr knuar juer si siongsiongg dilehh. An' ix lrauu .cud .kir ee snex-siw, ix knuar juer si busiongg :ee.

Sir jiarr, jitt xee langg jaix sniu-dxir bedjin, qnir diyc juewhingg-dxir decc lrauu. Juewhingg-dxir siongsiongg decc lrauu, ix dyrr liahjunw vunxsingr si siongsiongg dilehh. Sig-dxir, sriu-dxir qapp sniu-dxir dnaxx ixx bedjin, ix knuar juer si busiongg.

In'ui u decc cuicig jitt kuanw vorhun busiongg qapp vorhun suwsiongg, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr snax guardy, vorhun suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-3)

"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 about self and others, he could fall into error with theories of partial impermanence and partial permanence based on four distorted views.

"First, as this person contemplates the wonderfully bright mind pervading the ten directions, he concludes that this state of profound stillness is the ultimate spiritual self. Then he speculates, "My spiritual self, which is settled, bright, and unmoving, pervades the ten directions. All living beings are within my mind, and there they are born and die by themselves. Therefore, my mind is permanent, while those who undergo birth and death there are truly impermanent."

"Second, instead of contemplating his own mind, this person contemplates in the ten directions worlds as many as the Ganges' sands. He regards as ultimately impermanent those worlds that are in eons of decay, and as ultimately permanent those that are not in eons of decay.

"Third, this person closely examines his own mind and finds it to be subtle and mysterious, like fine motes of dust swirling in the ten directions, unchanging in nature. And yet it can cause his body to be produced and then to be destroyed. He regards that indestructible nature as his permanent intrinsic nature, and that which undergoes birth and death and flows forth from him as impermanent.

"Fourth, knowing that the skandha of thinking has ended and seeing the flowing of the skandha of formations, this person speculates that the continuous flow of the skandha of formations is permanent, and that the skandhas of form, feeling, and thinking which have already ended are impermanent.

"Because of these speculations of impermanence and permanence, he will fall into externalism and become confused about the Bodhi nature. This is the third externalist teaching, in which one postulates partial permanence.

(楞嚴經卷第十之3)  

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。于自他中起計度者，是人墜入四顛倒見，一分無常，一分常論。一者、是人觀妙明心遍十方界，湛然以為究竟神我。從是則計我遍十方，凝明不動。一切眾生，於我心中自生自死。則我心性名之為常。彼生滅者，真無常性。二者、是人不觀其心，遍觀十方恒沙國土。見劫壞處，名為究竟無常種性。劫不壞處，名究竟常。三者、是人別觀我心，精細微密，猶如微塵。流轉十方，性無移改。能令此身即生即滅。其不壞性，名我性常。一切死生從我流出名無常性。四者、是人知想陰盡，見行陰流。行陰常流，計為常性。色受想等，今已滅盡，名為無常。由此計度一分無常一分常故，墮落外道，惑菩提性。是則名為第三外道一分常論。