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。

Shurangama Qingx (jap-2)

“Ananda! Jitt xee dirr samadhi ee senrlamjuw, simx jniar, dniardiyc, qycc bingtongx, xmoo liac ix byy huatdo. Ix kingqiur qokk lui jiongwsingx ee vunxguann, tangx quancad bibiau qycc suwsiongg ziauxluan ee qinvunw, dirr jitt xee qinvunw kiw hunved :ee, jitt xee langg e duirlyc sir jongw poxpenr ciangjai ee siaa lun.

Id jiarr, jitt xee langg kingqiur simx qapp qxingw ee singr, duanr qongxx jitt nng xui longxx byy kixinx. Ix siuhing, tangx jaix nng-bxan qiab ixlaii, sibhongx jiongwsingx ee soxu snix-be longxx decc sunkuann, m bad byy .kir, dyrr liahjunw simx qapp qxingw longxx suwsiongg dilehh.

Zi jiarr, jitt xee langg kingqiur de, juiw, huew qapp hongx sir dua qinguann, duanr qongxx jitt sir jiongw ee vunxsingr suwsiongg dilehh. Ix siuhing, tangx jaix sir-bxan qiab ixlaii, sibhongx jiongwsingx ee soxu snix-be longxx si suwsiongg, m bad byy .kir, dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Snax jiarr, jitt xee langg kingqiur lak qinx, mana qapp jipsiuw :ee, duanr qongxx simx, ir, qapp iwsig ee vunxguann, inx ee vunxsingr si suwsiongg dilehh. Ix siuhing, tangx jaix veh-bxan qiab ixlaii, itcer jiongwsingx itdit decc sunkuann be siausid, jurvunw dyrr siongsiongg diamr lehh. Kingqiur liauw ee qetlun si byy srid vunxsingr, ix dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Sir jiarr, jitt xee langg qiwzenn bedjin sniu-dxir ee qinguann, qycjaiww snix ee lixiuu dyrr be unrjuanw. Snix-bet ee sniurhuad dnaxx ixx ingxx bet, jurzenn sniu qongxx si byy snix byy bet. In’ui simx zucuw cunxdok, dyrr liahjunw jitt jiongw jinghingg suwsiongg dilehh.

Zucuw cuicig, jniar venww diqag byy .kir, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr zi guardy, lip uantongx suwsiongg ee lixlun.

(Shurangama Sutra, Volume 10-2)

"Ananda, in his practice of Samadhi, such a good person's mind is unmoving, clear, 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 its pervasive constancy, he could fall into error with four theories of pervasive permanence.

"First, as this person thoroughly investigates the mind and its states, he may conclude that both are causeless. Through his cultivation, he knows that in twenty thousand eons, as living beings in the ten directions undergo endless rounds of production and destruction, they are never annihilated. Therefore, he speculates that the mind and its states are permanent.

"Second, as this person thoroughly investigates the source of the four elements, he may conclude that they are permanent in nature. Through his cultivation, he knows that in forty thousand eons, as living beings in the ten directions undergo production and destruction, their substances exist permanently and are never annihilated. Therefore, he speculates that this situation is permanent.

"Third, as this person thoroughly investigates the sixth sense faculty, the manas, and the consciousness that grasps and receives, he concludes that the origin of mind, intellect, and consciousness is permanent. Through his cultivation, he knows that in eighty thousand eons, as all living beings in the ten directions revolve in transmigration, this origin is never destroyed and exists permanently. Investigating this undestroyed origin, he speculates that it is permanent.

"Fourth, since this person has ended the source of thoughts, there is no more reason for them to arise. In the state of flowing, halting, and turning, the thinking mind--which was the cause of production and destruction--has now ceased forever, and so he naturally thinks that this is a state of non-production and non-destruction. As a result of such reasoning, he speculates that this state is permanent.

"Because of these speculations of permanence, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the second externalist teaching, in which one postulates the pervasiveness of permanence.

(楞嚴經卷第十之2)  

阿難！是三摩中諸善男子，凝明正心，魔不得便，窮生類本，觀彼幽清常擾動元。于圓常中起計度者，是人墜入四遍常論。一者、是人窮心境性，二處無因。修習能知二萬劫中，十方眾生，所有生滅，咸皆循環，不曾散失，計以為常。二者、是人窮四大元，四性常住。修習能知四萬劫中，十方眾生，所有生滅，咸皆體恒，不曾散失，計以為常。三者、是人窮盡六根末那執受，心意識中本元由處，性常恒故。修習能知八萬劫中，一切眾生，循環不失，本來常住。窮不失性，計以為常。四者、是人既盡想元，生理更無流止運轉，生滅想心，今已永滅。理中自然成不生滅。因心所度，計以為常。由此計常，亡正遍知，墮落外道，惑菩提性。是則名為第二外道，立圓常論。

Shurangama Qingx (jap-1)

"Ananda! Hiaxee siulen samadhi ee senrlamjuw, sniu-dxir bedjin :ee, jitt hy langg dirr vingsiongg sii bangrsiongw siaubet, cingcniw qapp kunr ee sii longxx qangrkuanw, qakdix bingtongx jigjing, uanxzenn valangx ee tnix, byy qycc u ixjaw hitt quaw cohoo dairjir ee ngiaw. Inx jitt sii quanx sewqanx ee dairde qapp sanhyy, bersux qniar hiacc bingg, laii ee sii byy soxx liamm, quer liauw byy lauu jongjig. Jiapsiu qapp huanxingr longxx hix :ee, ixjaw ee sibkuir longxx byy .kir, dna' u jinsit ee vunxjid lauu lehh. Snix-bet ee qinguann, an' jiax lorhen, tangx knuar qnir sibhongx jap-zi jiongw jiongwsingx ee jingxlui. Suienn iauxx bue tongdat inx qokqog sniwmia ee laiiuu, ix u huatqnir diyc snix-bet ee qinqix si siy' qangg :ee, uanxzenn huanwqingw s.-siamxsih-s, jniaa juer dimpuu qiuwqingr ee jongxqintauu. Jex qiyr juewhingg-dxir ee kuhik.

Narr jitt xee s.-siamxsih huanwqingw ee singr huedngw guanvunw hiacc dingcingx, guandew ee sibkuir dyrr e dingcingx, kyxviw pylong bet .kir huar juer dingcingx ee juiw. Jex qiyr juer juewhingg-dxir bedjin. Jitt xee langg dyrr tangx ciauuat jiongwsingx ee lyy qenwsig. Quancad in’iuu, amwdiongx unxbat ee bongrsiongw si qinvunw.

Ananda! Qaidongx jaix did diyc jniar diqag dirr samatha ee senrlamjuw, jniar simx juwsinn bintongx, jap lui tnimoo byy ix hxuad, ix jiacc tangx jingbit genxqiur jiongwsingx ee vunxguann. Dirr qokk lui ee qinguann lorhen, tangx quancad bibiauw qycc siwqer ziauxluan ee qinvunw. Dirr jitt xee qinvunw kiw hunved :ee, jitt xee langg e duirlyc nng xee byy xinx ee lixlun.

Id jiarr, jitt xee langg knuar vunxguann byy kixinx. Sniaw enqor? Jitt xee langg qiwzenn tetdew pywhuai singqix, jiyh ganw-qinx veh-vah qongdig, qnir diyc veh-bxan qiab soxu jiongwsingx, giap cincniu laujuiw dirr qngxjng sunkuann, dirr jiax siw, dirr hiax snix. Ix jriw knuar diyc jiongwsingx dirr hitt xui lunhuee, veh-bxan qiab ixgua :ee, jit sud aw dy' knuar be diyc, dyrr u jitt jiongw qenwqaiw, qongxx sewqanx sibhongx ee jiongwsingx, dirr veh-bxan qiab ixlaii longxx si byy kixinx qaqi u :ee. Ix zucuw cunxdok, srid kir jniar venww diqag, duirlyc guardy, potee-singr besid .kir.

Zi jiarr, jitt xee langg knuar buadzit byy kixinx. Sniaw enqor? Jitt xee langg ixx knuar diyc snix ee qinguann, jaix langg snix langg, liauxgo jiauw snix jiauw; oax  jionglaii dy' ox :ee, gyy jionglaii dy vec :ee; langg qapp tnix vunxdew dy' kia dit :ee, jingsnix vunxdew dy' kia hnuaii :ee; vec m si sew .cud .laii .ee, ox m si niw .cud .laii .ee, an’ veh-bxan qiab ixlaii longxx byy qaixii. An' dnaxx qaur jinrbuew iarr si anxnex. 'Guaw jionglaii m bad knuar qnir quer potee, jnuaxngiu u singjiu potee jitt hy dairjir? Qaidongx jaix qimzit itcer henrsiong longxx byy kixinx.' Zucuw cuicig, jniar venww diqag byy .kir, ix e duirlyc guardy, potee-singr besid .kir. Jex qiyr juer derr id guardy lip byy xinx ee lixlun.

(Shurangama Sutra, Volume 10-1)

"Ananda, when the good person who is cultivating Samadhi has put an end to the thinking skandha, he is ordinarily free of dreaming and idle thinking, so he stays the same whether in wakefulness or in sleep. His mind is aware, clear, empty and still, like a cloudless sky, devoid of any coarse sense-impressions. He contemplates everything in the world--all the mountains, the rivers, and the vast land--as reflections in a bright mirror, appearing without attachment and vanishing without any trace; they are simply received and reflected. He does away with all his old habits, and only the essential truth remains. From this point on, as the origin of production and destruction is exposed, he will completely see all the twelve categories of living beings in the ten directions. Although he has not fathomed the source of their individual lives, he will see that they share a common basis of life, which appears as a mirage--shimmering and fluctuating--and is the ultimate, pivotal point of the illusory sense faculties and sense objects. This is the region of the formations skandha.

"Once the basic nature of this shimmering fluctuation returns to its original clarity, his habits will cease, like waves subsiding to become clear, calm water. This is the end of the formations skandha. This person will then be able to transcend the turbidity of living beings. Contemplating the cause of the formations skandha, one sees that subtle and hidden false thoughts are its source.

"Ananda, you should know that when such a good person has obtained proper knowledge in his practice of Shamatha, his mind is unmoving, clear, and proper, and it cannot be disturbed by the ten kinds of demons from the heavens. He is now able to intently and thoroughly investigate the origin of all categories of beings. As the origin of each category becomes apparent, he can contemplate the source of the subtle, fleeting, and pervasive fluctuation. But if he begins to speculate on that pervasive source, he could fall into error with two theories postulating the absence of cause.

"First, perhaps this person sees no cause for the origin of life. Why? Since he has completely destroyed the mechanism of production, he can, by means of the eight hundred merits of the eye organ, see all living beings in the swirling flow of karma during eighty thousand eons, dying in one place and being reborn in another as they undergo transmigration. But he cannot see beyond eighty thousand eons. Therefore, he concludes that for the last eighty thousand eons living beings in the ten directions of this and other worlds have come into being without any cause. Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature.

"Second, perhaps this person sees no cause for the end of life. And why? Since he perceives the origin of life, he believes that people are always born as people and birds are always born as birds; that crows have always been black and swans have always been white; that humans and gods have always stood upright and animals have always walked on four legs; that whiteness does not come from being washed and blackness does not come from being dyed; and that there have never been nor will there be any changes for eighty thousand eons. He says: "As I now examine to the end of this life, I find the same holds true. In fact, I have never seen Bodhi, so how can there be such a thing as the attainment of Bodhi? You should now realize that there is no cause for the existence of any phenomena." Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the first externalist teaching, in which one postulates the absence of cause.

(楞嚴經卷第十之1)  

阿難！彼善男子，修三摩提想陰盡者。是人平常夢想銷滅，寤寐恒一。覺明虛靜，猶如晴空。無復粗重前塵影事。觀諸世間大地山河，如鏡鑒明，來無所黏，過無蹤跡。虛受照應，了罔陳習，唯一精真。生滅根元，從此披露。見諸十方十二眾生，畢殫其類。雖未通其各命由緒。見同生基。猶如野馬熠熠清擾。為浮根塵究竟樞穴。此則名為行陰區宇。若此清擾熠熠元性。性入元澄，一澄元習。如波瀾滅，化為澄水，名行陰盡。是人則能超眾生濁。觀其所由，幽隱妄想以為其本。阿難！當知是得正知奢摩他中諸善男子，凝明正心，十類天魔不得其便。方得精研窮生類本。於本類中生元露者，觀彼幽清圓擾動元。于圓元中起計度者，是人墜入二無因論。一者、是人見本無因。何以故？是人既得生機全破。乘于眼根八百功德，見八萬劫所有眾生，業流灣環，死此生彼。只見眾生輪迴其處。八萬劫外，冥無所觀。便作是解，此等世間十方眾生，八萬劫來，無因自有。由此計度，亡正遍知，墮落外道，惑菩提性。二者、是人見末無因。何以故？是人於生既見其根。知人生人。悟鳥生鳥。烏從來黑。鵠從來白。人天本豎。畜生本橫。白非洗成。黑非染造。從八萬劫無復改移。今盡此形，亦復如是。而我本來不見菩提。云何更有成菩提事。當知今日一切物象，皆本無因。由此計度，亡正遍知，墮落外道，惑菩提性。是則名為第一外道立無因論。

Shurangama Qingx (qauw-24)

"Ananda, liw qaidongx jai’ngiaw. Jitt jap jiongw xmoo, dirr buadser ee sii e dirr guaw ee hxuad lairdew cutqex siudy. Inx uree hursinx dirr langg ee sintew, uree qaqi duwhen hingtew, longxx qongw inx ixx singjiu jniar venww qakdix. Inx janwtanr imhing, pywhuai vut ee ludgii. Taujingg soxx qongw ee og xmoo sensnix qapp xmoo ee derjuw, inx ee imhing siy’ tuann. Jitt hy siaog ee iaujniax behik langg' ee simqnuax, dew jiarr qauw sxer, je jiarr ciauquer vah sxer, tangx hro jinjniar siuhing :ee jongw venr juer xmoo ee quanwsiok, siw liauxau, vitdnia juer xmoo ee juxbinn, srid kir jniar venww qakdix, duirlyc byy qnaiwdng dergak.

Liw dnaxx byy su’iaur singx cruw jibbet, junw u did diyc byy-yc, diyhh huatguan zip kir buadhuad-sidai kiw dua juvix, qiuwdo u jniar simx qycc u cimx sinr ee jiongwsingx, hro inx byy siurr xmoo ingxhiongw, did jniar diqenr. Guaw dnaxx ixx dro liw cud snesiw. Liw narr junsiuw vut qongw :ee, dyrr si vyr vut ee xunx.

Ananda! Jitt jap jiongw sendnia ee jongrtair e henxhen, longxx si sniu-dxir qapp simx horsiongx jok’iong, jiacc e henxhen jitt hy dairjir. Jiongwsingx angwdangr beluan, qycc vutjurliong, duw diyc jitt kuanw inenn, sitbee berdangr venrved, liahjunw qaqi ixx jniaa sxingr, luanrsuw qongxue, duirlyc byy qnaiwdng dergak. Linw jiaxee vitsux jiong' Zulaii qongw :ee, dirr guaw jibbet liauxau, dirr buadhuad-sidai tuanvyr, hro jiongwsingx duiww jiaxee ywgi u liauxgo. M tangx hro tnimoo did diyc hongven, vyxho u cisiuw :ee jniaa busiong ee dy.

(Shurangama Sutra, Volume 9-24)

"Ananda, you should know that in the Dharma-ending Age, these ten kinds of demons may leave the home-life to cultivate the Way within my Dharma. They may possess other people, or they may manifest themselves in various forms. All of them will claim that they have already accomplished Proper and Pervasive Knowledge and Awareness. They praise lust and break the Buddha's moral precepts. The evil demonic teachers and their demonic disciples that I just discussed transmit their teaching through licentious activity. Such deviant spirits take over cultivators' minds, and after as few as nine lives or as many as a hundred generations, they turn true practitioners entirely into followers of demons. When their lives are over, they are bound to end up as one of the demonic hordes. They will lose their proper and pervasive knowledge and fall into the Relentless Hells."

"You need not enter Nirvana yet. Although you are completing your attainment to the level beyond study, hold nonetheless to your vows to enter the Dharma-ending Age. Bring forth great compassion to rescue and take across living beings who have proper minds and deep faith. Do not let them become possessed by demons. Help them instead to attain proper knowledge and views. I have already rescued you from birth and death. By venerating the Buddha's words, you will be repaying the Buddha's kindness."

"Ananda, all ten of these states may occur in Dhyana as one's mental effort interacts with the thinking skandha. Dull and confused living beings do not evaluate themselves. Encountering such situations, in their confusion they fail to recognize them and say that they have become Sages, thereby uttering a great lie. They will fall into the Relentless Hells. In the Dharma-ending Age, after my Nirvana, all of you should pass on the Tathagata's teachings, so that all living beings can awaken to their meaning. Do not let the demons of the heavens have their way. Offer protection so that all can realize the unsurpassed Way."

(楞嚴經卷第九之24)  

阿難當知。是十種魔，于末世時，在我法中出家修道。或附人體。或自現形。皆言已成正遍知覺。讚歎淫欲，破佛律儀。先惡魔師，與魔弟子，淫淫相傳。如是邪精魅其心腑。近則九生。多逾百世。令真修行，總為魔眷。命終之後，必為魔民。失正遍知，墮無間獄。汝今未須先取寂滅。縱得無學，留願入彼末法之中，起大慈悲，救度正心深信眾生，令不著魔，得正知見。我今度汝已出生死。汝遵佛語，名報佛恩。阿難！如是十種禪那現境，皆是想陰。用心交互，故現斯事。眾生頑迷，不自忖量。逢此因緣，迷不自識，謂言登聖。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，開悟斯義。無令天魔得其方便。保持覆護，成無上道。